Sri Gaudiya Kanthahara

Atulakrsna Dattaji

"One day at noon two guests came to have darsana of Mayapura Dhama. Their names were Atulacandra
Bandopadhyaya and Atulakrsna Datta, and they were both highly placed officials in the Indian Railway. . .
Sri Vinodabihariji Brahmacari [Srila Bhakti Prajnana Kesava Goswami) then took both of the men to
have darsan of Srila Prabhupada (Srila Bhaktisiddhanta Sarasvati Thakura)]. They were deeply impressed
by his powerful hari-katha. . . Gradually they developed such a desire to hear hari-katha that they began to
come to the matha as their work permitted. After some time Atulachandra Bandopadhyaya surrendered to
Srila Prabhupada, completely renouncing home, wife, sons and everything. . . After harinama diksa,
Atulacandra became Atulacandra Bandopadhyaya Bhaktisaranga. He began to raise funds among pious,
wealthy merchants in Calcutta, Dehli, Bombay and other major cities. Once they heard his harikatha,
these people would send truckloads of rice, dahl and vegetables for matha seva. In addition he established
preaching centers and asramas in those cities, and was also editor of the weekly magazine Gaudiya. After
Srila Prabhupada's disappearance he took sannyasa and his name became Sri Srimad Bhaktisaranga
Gosvami Maharaj. Until his death he had great faith in our most worshipable Gurupadapadma and
considered him his intimate friend.

"The other gentleman, Atulakrsna Dattaji, also gave up his government service and came with his family
to Caitanya Matha. After receiving harinama-diksa initiation from Srila Prabhupada, he began to perform
ekantika bhajana (exclusive worship of the Lord). He compiled Sri Gaudiya Kantahara ("The Necklace of
the Gaudiya Bhaktas"). This excellent book contains a collection of verses from the Vedas, Upanisads,
and other sastras which establish the siddhanta of suddha-bhakti."

Excerpted from Acarya Kesari Sri Srimad Bhakti Prajnana Kesava Gosvami, His Life and Teachings, by
Tridandisvami Bhaktivedanta Narayana Maharaja. pp.36,38
Contents:

The first Jewel

GURU-TATTVA: The Guru Principle

One must accept a genuine guru in the proper disciplic line: 1.1 - 12
A qualified guru and disciple are hard to find: 1.13
A genuine guru knows krsna-tattva, the truth about Krsna.
A genuine guru is surrendered to Krsna, and is well-versed in all the Vedic literatures: 1.14
A guru is a goswami, master of the senses: 1. 16
A pure devotee is the guru of all the varnas and asramas: 1.17 - 20
A real guru is an acarya of sambandha-jnana: 1. 21
Who is an acarya?:1.22 - 27
The "Inconceivable Oneness and Difference" of guru, Vaisnava, and Krsna: 1.28 - 31
The two kinds of instructing gurus: caitya guru and mahanta guru: 1.32.
By the mercy of Krsna, one obtains the mercy of guru: 1.36
Guru is nondifferent from Rupa Goswami: 1.37 - 39
Guru is krsna-sakti, and is known as mukunda-prestha: 1.40
Gurudeva is gaura-sakti, and gaura-priyattama, the dearmost of Sri Gauranga: 1.41 - 42
One who becomes a guru in name only commits a great offense: 1.43, 44
Mundane scholarship alone is no qualification for becoming a guru: 1.45
A nondevotee cannot be a guru: 1.46
Bogus gurus: 1.47,48
The injunction to abandon a bogus guru: 1.49 - 51
One should abandon a guru who is envious of Vaisnavas: 1.52
A materialistic, professional, family guru must be given up: 1.53
One who rejects a false guru must accept a real guru: 1.54
Why become a disciple?: 1.55
One who thinks that the guru is an ordinary man goes to hell: 1.56
He finds his attempts at spiritual progress useless: 1.57
One must approach a guru for transcendental knowledge: 1.58
Gurudeva takes one beyond knowledge to jnana-sunya-bhakti: 1.59
Sri Gurudeva is nondifferent from Nityananda: 1.60 - 61
What is the authorized sacred tradition?: 1.62
Lord Brahma: the original teacher: 1.63
Sriman Madhvacarya - the sampradaya acarya: 1.64
The Brahma-Madhva-Gaudiya disciplic succession (guru-parampara) : 1.65

The Second Jewel

BHAGAVAT-TATTVA: The Bhagavata Principle

Srimad-Bhagavatam is the crown jewel of all revealed scriptures: 2. 1,2

Srimad-Bhagavatam is the ripened fruit of the Vedic desire tree: 2.3
Srimad-Bhagavatam is the literary incarnation of Krsna: 2.4
Srimad-Bhagavatam is the Paramahamsa-Samhita: 2.5
Srimad-Bhagavatam is the spotless Purana: 2. 6
It is the commentary on Vedanta, Mahabharata, gayatri mantra, and the Vedas: 2.7 - 12 Srimad-
Bhagavatam is the essence of all the Vedas, Puranas and Itihasas: 2.13
One who relies on the Vedanta commentary of Sankaracarya is lost: 2.14
Srimad-Bhagavatam reveals the inner meaning of Vedanta: 2.15
Srimad-Bhagavatam is the cream of the Vedas and the very form of Krsna: 2.16 - 18
Srimad-Bhagavatam is a self-manifest, eternal reality: 2.19
Srimad-Bhagavatam is transcendental: beyond sensual experience: 2.20
There are two kinds of Bhagavatas: book Bhagavata and the bhakta-bhagavata: 2.21 - 24
The inconceivable nature of Srimad-Bhagavatam: 2.25 - 27
Srimad-Bhagavatam can only be understood through the Vaisnavas: 2.28, 29
Srimad-Bhagavatam should be studied under the guidance of gurudeva: 2.30
One should study Srimad-Bhagavatam in the light of the previous acaryas: 2.31
Those who do not recognize Srimad-Bhagavatam are doomed: 2.32 - 34
Those who are proud cannot drink the nectar of Bhagavatam: 2.35
It is prohibited by the scriptures to lecture on Srimad-Bhagavatam as a profession: 2. 36
Who would not hear the message of Srimad-Bhagavatam?: 2. 37
Further prohibitions against lecturing on Srimad-Bhagavatam for money: 2. 38
One should not hear Srimad-Bhagavatam from nondevotees: 2. 39
The eighteen Puranas: 2.40
The eighteen Puranas have three divisions: sattvika, rajasika, and tamasika: 2. 41,42
What is to be known as sastra or scripture?: 2.43
What is to be known as Pa-caratra?: 2.44,45
The words of the Pa-caratra are as good as God: 2.46
Narada Pa-caratra is the cream of all Vedic literatures: 2.47,48
Narada Pa-caratra is Authorized: 2.49

The Third Jewel

VAISHNAVA-TATTVA

The Vaishnava Principle

The definition of a Vaisnava: 3. 1
The different kinds of Vaisnavas: Pa-caratrika and Bhagavata: 3.2
Three kinds of devotees:
Arcan-marga, or deity worship, and neophyte devotees: 3. 3
Arcan-marga and the intermediate devotees: 3. 4
Arcan-marga and the advanced devotees: 3. 5
Three kinds of devotees in relation to krsna-prema:
The symptoms of the neophyte devotee or kanistha-adhikari vaisnava: 3. 6
The symptoms of the intermediate or madhyama-adhikari vaisnava: 3. 7 - 8
The symptoms of the topmost devotee or uttama-adhikari-vaisnava: 3.9, 11
Further symptoms of the most advanced devotee: 3. 12 - 18
The Paramahamsa Vaisnava: 3. 19
A description of the three kinds of devotees from Caitanya-Caritamrta: 3. 20
Sri Caitanya Mahaprabhu Himself explains the three kinds of devotees:
A Vaisnava: 3. 21
A superior Vaisnava: 3. 22
The topmost Vaisnava.: 3. 23
Who is a Vaisnava?: 3.24
The twenty-six qualities of a Vaisnava
Surrender to Krsna is the natural and essential quality of a devotee:
The other twenty-five qualities are secondary and marginal: 3.25
The Vaisnava sees with equal vision: 3. 26,27
The Lord Himself is conquered by His devotees: 3.29, 30
A Vaisnava is supremely merciful: 3. 31, 32
The glories of the Vaisnavas: 3.33, 34, 35
The glories of the servants of the Vaisnavas: 3. 36
Further glories of the Vaisnavas: 3. 37 - 38
Without taking shelter of the Vaisnava, all knowledge is lost: 3. 39
Vaisnavas alone are really merciful to the most fallen: 3.40
The glories of exclusive Vaisnavas: 3. 41, 42
Vaisnavas are very rare: 3. 43 - 45
Out of many liberated souls, a pure devotee is very rare: 3. 46, 47
A Vaisnava cannot be understood with mundane knowledge: 3.49
A Vaisnava is paradumkha-dumkhi: compassionate for the sufferings of others: 3. 50 - 53
A Vaisnava is transcendental, supramundane: 3.54
A Vaisnava's birth, family, and nation are of no importance: 3. 57
A pure devotee is even dearer than one's own family: 3. 61
The twelve mahajanas: 3. 62
Important devotees: 3. 63
Prahlada is the best of the devotees beginning with Amburish Maharaja: 3. 64
Better than Prahlada are the Pandavas: 3. 65
The Yadavas are superior to the Pandavas: 3. 66
Uddhava is superior to the Yadavas: 3. 67
The gopis are superior to Uddhava: 3. 69
The gopis are superior to the Laksmis of Vaikuntha: 3. 70
Radharani is the best of all devotees: she is superior to all: 3. 71 - 72
The glories of the devotees of Sri Gauranga: 3. 73 - 76
The unfortunate position of nondevotees: 3. 77
Nondevotees, karmis, jnanis, and yogis are all cheaters: 3. 78
Without devotion to Sri Gauranga, "knowledge" of the scriptures is nonsense: 3. 79
Without the mercy of a devotee of Sri Gauranga, everything is impossible: 3. 80

The Fourth Jewel

GAURA-TATTVA

The Gauranga Principle

The evidence of Sruti in connection with Sriman Mahaprabhu: 4. 1
The Sruti establishes that the Lord will appear in a golden form as Sri Gauranga: 4. 2
The evidence of Srimad-Bhagavatam: 4. 3 - 7
The evidence of Mahabharata: 4. 8
The evidence of the Puranas: 4. 9,10
The version of the Goswamis: 4. 11
Sri Gauranga is the fountainhead of all avataras: 4. 12,13
He is transcendental truth: he cannot be attained by wordly knowledge: 4. 14
Sri Krsna Caitanya Tattva: the Lord's sixfold nature: 4. 15
Gauranga is the supreme truth: 4. 16
Sri Caitanya Mahaprabhu is the jagad-guru: 4. 17
Gauranga is the best of all: 4. 18
Sri Gauranga's principle, name, form, qualities and pastimes: 4. 19
Sri Gauranga delivers everyone by distributing the holy name of Krsna: 4. 20
Gauranga is the giver of Krsna prema: 4. 21,22
Who would cheat themselves out of love of godhead?: 4. 23
By the mercy of Sri Gauranga one can know the proper conclusions of scripture: 4. 24,25
Sri Gauranga's preaching pastimes: 4. 26, 27
Sri Gauranga's example and precept: 4.28
Sri Gauranga's principle and ultimate goals: 4. 29
Sri Gauranga is like a lion: 4. 30
Sri Gauranga's external reasons for appearing: 4. 31
Sri Gauranga's ultimate and confidential reason for appearing: 4. 32
Internally he has the mood of Sri Radha, externally he preaches the holy name: 4. 33
The pastimes of Sri Gauranga are eternal: 4. 34
Materialistic and demonic persons are envious of Sri Gauranga: 4. 35
Sri Gauranga in his acarya-lila is not the enjoyer of the rasa dance: 4. 36
The glories of the mercy of Sri Gauranga and Nityananda: 4. 37
The unfortunate position of those cheated out of Sri Gauranga's mercy: 4. 38, 39
Sri Gauranga appears in the form of His holy name and as His deity: 4. 40
The teachings of Sri Gauranga in a nutshell: 4. 41
The Fifth Jewel
NITYANANDA-TATTVA

The Nityananda Principle

The two main branches of the Caitanya tree: Nitai and Advaita: 5. 1
The divine position of Nityananda: 5. 2 - 6
Baladeva is the original Sankarsana: 5. 7
The pastimes of Balarama and Nityananda are nondifferent: 5. 8
The Glories of Nityananda Prabhu: 5. 9, 10
Nityananda is the savior of the most fallen: 5. 11
The desire for bhakti is strenghtened by the mercy of Nitai: 5. 12
Nityananda is Sri Caitanya's foremost preacher: 5. 13
Nityananda is mad about the service of Sri Caitanya: 5. 14
Those who have no faith in Gaura and Nitai are are offenders: 5. 15, 16

The Sixth Jewel

ADVAITA-TATTVA

The Advaita Principle

The Advaita Principle: 6. 1,2
Mahavisnu, the Supersoul of material nature, is the efficent cause [nimitta] and
Sri Advaita is the material cause [upadana] of the material creation: 6. 3
Advaita is Sadasiva: 6. 4
The meaning of the name Advaita: 6. 5,6
Advaita Acarya is a preacher of krsna-bhakti: 6. 7
He is the avatara of Mahavisnu of and is the servant of Sri Caitanya.: 6. 8
Advaita and Nityananda are servants of Sri Caitanya: 6. 9
The twofold branches among the followers of Advaita: saragrahi (those who accept the essence) and
asaravahi (those useless persons who accept the nonessential): 6. 10
The Saragrahi followers of Advaita are devotees of Gauranga:
the asara-grahi (useless) are those who act independently and reject Gauranga: 6. 11
The useless followers of Advaita Acarya acted contrary
to the principles of Sri Caitanya and thus became cut off from his mercy: 6. 12

The Seventh Jewel

KRISHNA-TATTVA

The Krishna Principle

The Absolute Truth is one, but it is realized in three different ways: 7. 1
Scriptural judgement on Brahman, Paramatma, and Bhagavan: 7. 2
The understanding of that nondual absolute as Bhagavan is complete, while understanding of the absolute
as Paramatma is partial, and as Brahman is incomplete: 7. 3
Brahman is the effulgence of the Lord's transcendental body.
The conclusions of the Srutis: 7. 4 - 6
The conclusion of Brahma-samhita: 7. 7
The conclusion of Bhagavad-gita: 7. 8
The conclusion of the Goswamis: 7. 9
Paramatma: The yogis worship the Supersoul in everyone's heart: 7. 14 - 17
Paramatma is an "ekamsa " expansion of the Supreme Lord: 7. 18,19
Scriptural judgements on the position of the Supreme Truth
Bhagavan, is possessed of three-fold potencies: sandhini (existence), samvit (consciousness), and hladini
(ecstasy). He is the Absolute Person, the origin of all energies, one without a second. He is by Himself
and for Himself: 7.20
Visnu is the Supreme Truth: 7. 21
Krsna is the Supreme Visnu: 7. 22
Krsna is the independent Supreme Personality of Godhead: 7. 23
Sri Krsna is the ultimate goal of all the Vedic literatures: 7. 24 - 27
The meaning of Bhagavan: 7.28 - 30
Krsna is the cause of all causes: 7. 31
Krsna is the Supreme Shelter of everything: 7. 32
Krsna is the Original Person: 7. 33
Krsna and Narayana are one but, on the basis of rasa, Krsna is superior. : 7. 34
All the demigods beginning with Siva recognize Krsna as the Supreme Master: 7. 37
This world is maintained by an expansion of an expansion of Krsna: 7. 41 - 43
The real form (svarupa) of Sri Krsna: 7. 44
The Vedas speak of the pastimes of the Supreme Lord as the son of Nanda: 7. 45
Krsna is the root of everything. By serving Him, the universe becomes satisfied: 7. 46
The demigods headed by Brahma and Siva know Krsna as the Supreme Lord: 7. 47
Although He is one, Krsna appears in three categories of forms: svayam-rupa, tadekatma-rupa and avesa-
rupa: 7.49
Two divisions of svayam-rupa: prabhava and vaibhava.
Prabhava-prakasa manifestations of Krsna's divine forms
for the purpose of performing pastimes: 7. 51
Expanding many forms for the purpose of marrying thousands of queens:
prabhava-vilasa: 7. 52
Vaibhava-prakasa: 7. 53
Examples of vaibhava-prakasa: Balarama and Vasudeva Krsna: 7. 54
The four-handed form of the Lord as Vasudeva or Devakinandana is known as prabhava-vilasa. both the
two-handed and four-handed form of the Lord are prakasa-vigrahas.
Explanations about the form of the Lord in the mood of a cowherd boy in Vrndavana
and the form of the Lord in the mood of a ksatriya as the son of Vasudeva: 7. 55
tad-ekatma-rupa: 7. 56
Two divisisions of tad-ekatma-rupa: Vilasa and Svamsa: 7. 57
Two divisions of Vilasa: prahava and vaibhava.
Prabhava-vilaasa - in Mathura and Dvarakapuri,
and in the original quadruple expansion: 7. 58 - 59
Vaibhava-prakasa and prahava-vilasa forms are categorized according to different moods and pastimes.
One example of this is Balarama: 7. 60
From that prabhava-vilasa, the original catur-vyuha, comes the entire pantheon of caturvyuhas which are
vaibhava-vilasa features of the Lord: 7. 61
The original caturvyuha are the Lords in Mathura and Dvaraka: 7. 62
The expansions of the original caturvyuha differ in name and the placement of their weapons. The twenty
four principle expansions are known as vaibhava-vilasa: 7. 63
The original caturvyuha expand into Vaikuntha for the pastimes of Narayana: 7. 64
Further expansions of the second quadruples: 7. 65
The svamsa expansions appear within the material world
to help the sadhus and destroy the demons.
The different avataras: 7. 66
Six kinds of avataras: 7. 67
Who is called svayam-bhagavan?: 7. 68
He who descends (avatari), and the different descents (avataras) of the Lord: 7. 69
The distinction between avatara and avatari: 7. 70
The avataras of the Lord are divine. They are not subject ot material influence: 7. 71
The time and purpose for the advent of the Lord's avatara: 7. 72,73
The internal purpose for the advent of the Lord: 7.74
Krsna's avataras are countless: 7. 75
The three purusavataras: 7. 76
Because he descends within the material world, the Lord is called "avatara.": 7. 77
Mahavisnu is but a partial part of Krsna Himself: 7. 78 - 81
Mahavisnu's form is transcendental: 7. 82 - 83
Aniruddha is the third purusavatara, known as Ksirodakasayi Visnu. He is also the guna-avatara Visnu.
He is the Supersoul and maintainer of all living beings as well as the maintainer and rest of the universe:
7. 84
The three guna-avataras: Brahma, Visnu, and Siva.
Brahma is the avatara of raja-guna, the mode of passion: 7. 85
Although Brahma is different from Krsna he is empowered by the Lord for the work of creation just as
the sun invests its power within a stone: 7. 86
Rudra (Siva): the incarnation in the mode of ignorance: 7. 87
The distinction between Krsna, Siva, and jiva: 7. 88
Rudra is one with and different from the Lord. The example of milk and yogurt: 7. 89
Brahma-samhita confirms this point: 7. 90
The difference between Siva and Krsna: 7. 91
The materialistic Rudra is always absorbed in a synthesis of the qualities of maya: 7. 92
The quality of Visnu is that he is above the modes of material nature: 7. 93
The Visnu who is situated in sattva-guna is the pastime form of Garbhodakasayi Visnu and a svamsa
expansion of the Supreme Personality of Godhead, Krsna: 7. 94
Krsna expands as Visnu just as an original candle lights other candles: 7. 95
The constitutional position of Visnu, Brahma, and Siva. Brahma and Siva are different from Krsna and
are subject to His command, while Visnu is the Supreme Lord, nondifferent from Sri Krsna, the Supreme
Personality of Godhead: 7. 96
The eternal and transcendental character of Sri Krsna's birth and pastimes: 7. 98
Evidence from the Srutis about the transcendental character of Krsna's pastimes: 7. 99
The "apani-padam" verse means that His body is transcendental: 7. 100
The Lord's body is not material, but He manifests Himself by His own potency: 7. 101
The transcendental science cannot be understood by material intelligence: 7. 102 - 109
The eternal, blissful body of the Lord is transcendental substance: 7. 110
The name and form of the Lord are sac-cidnananda: 7. 111
One who cannot understand that Krsna's form is transcendental is a fool: 7. 112,113
The form of the Lord appears in eight kinds of material substances: 7. 114

The Eighth Jewel

SHAKTI-TATTVA

The Shakti Principle

The energies of the Supreme Lord are unlimited: 8.2
The unlimited energy of the Lord is divided into three principle categories: 8. 2
Three varieties of the Lord's energy: 8. 4,5
The evidence of the Sruti on the subject of cit-sakti: 8. 6
The evidence of the Smrtis on the subject of cit-sakti: 8. 7
The evidence of the Sruti on the subject of cit-sakti: 8. 8
The evidence of the Smrti on the subject of jiva-sakti: 8. 9,10
The evidence of the Sruti on the subject of maya-sakti: 8. 11
The evidence of the Smrti on the subject of maya-sakti: 8. 12,13
Two kinds of maya: guna-maya and jiva-maya: 8. 14
Material maya is the shadow of Yogamaya: 8. 15,16
Hladini, samvit and sandhini - three kinds of energy: 8. 17 - 20
Those who are most dear to Krsna are His internal energy: 8. 21
Sri Radhika is Krsna's most complete energy: 8. 22
All the Laksmis are expansions of Sri Radha: 8. 23

The Ninth Jewel

BHAGAVAD-RASA-TATTVA
The Principle of the Mellows of Divine Rasa in relation to Krsna.
Krsna is the reservoir of all pleasures, the ocean of transcendental mellows.
He appears in different ways to different devotees and manifests all the varieties of mellow rasa: 9. 1
The Supreme Absolute Truth is the personification of divine mellows: 9. 2
The five principle rasas: 9. 3
The seven secondary rasas: 9. 4,5
Srimad-Bhagavatam's version on santa-rasa: 9. 6
Being fixed in Krsna is a quality of santa-rasa: 9. 7
The qualities and essential features of santa-rasa.
In santa-rasa, a devotee wants nothing but Krsna: 9. 8
Santa-rasa+service=Dasya-rasa: 9. 9
Srimad-Bhagavatam's version on dasya-rasa: 9. 10
The Srimad-Bhagavatam on the glories of dasya-rasa: 9. 11
The glories of being a servant of Krsna: 9. 12
The version of the Srutis about Friendship, or sakhya: 9. 13
The infinite, is defeated by the finite: 9. 14
Sakhya-rasa=santa-rasa+dasya-rasa+the feeling of kinship: 9. 15
Vatsalya-rasa, the mellow of parenthood=santa+dasya+sakhya+ nurturing: 9. 16
Madhura-rasa,conjugal love=santa+dasya+sakhya+vatsalya-rasa+the desire for offering one's body in
service to the Supreme Personality of Godhead, Sri Krsna: 9. 17
Sthayi-bhava or permanent ecstasies, together with different kinds of affection (rati) are transformed into
transcendental mellow (rasa). In other words, rati, or affection, is the root cause of rasa, divine mellow: 9.
18
The "cause" of rasa as the two forms of vibhava:alambana - the support, or the peson who is the object of
the sentiment (those things in connection with Krsna, his flute, his devotees, etc. - and uddipana - the
incentive or inspiration for awakening (Krsna Himself.): 9. 19
The object and shelter are two different kinds of objects of bhakti;
These are known as two kinds of alambana: 9. 20
Sri Krsna is the best of all objects of worship: 9. 21
Srimati Radharani is the best of all the asrayas, the sources of devotion: 9. 22, 23
subdivisions of rasa: 9. 24,25

The Tenth Jewel

JIVA-TATTVA

The Jiva Principle

The jiva is a separated infinitesimal particle of the Lord (vibbhinamsa): 10. 1,2
The very nature of the jiva soul is transcendental substance: 10. 3, 4, 5
The jiva is a particle of a ray of the Paramatma: 10. 6, 7
The jiva is conscious atomic energy: 10. 8
This atomic soul is infinitesimal and pure in nature,
although he sometimes becomes involved in piety and impiety: 10. 9
The atomic soul inhabits the body and pervades it with consciousness: 10. 11
The evidence of Vedanta on the nature of the soul: 10. 12
Two kinds of souls - "bound" (baddha) and "liberated" (mukta): 10. 13
The soul's constitutional position and relationship with divinity:
Caitanya Mahaprabhu's conclusion: 10. 14
The soul is an eternal servant of Krsna: 10. 15
The jiva is Krsna's marginal potency (tatastha-sakti): 10. 16
The jiva is a manifestation one with and different from the Lord:
The Lord is the controller of maya - the jiva is controlled by maya: 10. 17 - 20
The jiva soul is dependent on God and eternally different from Him: 10. 20,21
The opinion of "Suddhadvaita" on the difference between the soul (jiva) and God (isvara): 10. 22
The difference between the soul (jiva) and God (isvara) is eternal: 10. 23
The version of the Srutis on this eternal difference: 10. 24,25
Sankaracarya's version on the difference between soul and God: 10. 26 - 28
Turning away from Krsna is the root cause of the soul's ignorance: 10. 28,29
In ignorance, the soul identifies with the subtle and gross body
and thus suffers repeated birth and death: 10. 30 - 31
Attainment of the lotus feet of Krsna is liberation from all material suffering: 10. 32, 33
The siddhanta of the acarya of visisthadvaita-vada:
consciousness and matter are like the subtle and gross body
of the Lord, as He is the soul of all souls: 10. 34
The siddhanta of the acarya of dvaitadvaita-vada on the subject of the jiva-soul: 10. 35
The siddhanta of the acarya of suddhadvaita-vada (Visnuswami, represented by Sridhara Swami): 10. 36
A liberated soul attains a spiritually perfect body in the service of Krsna: 10. 38
The opinion of suddhadvaita-vada on the distinct position of the eternally liberated souls: 10. 39
One who equates the individual soul with the Supreme Lord is an atheist: 10. 40, 41

The Eleventh Jewel

ACINTYA-BHEDABHEDA TATTVA

The principle of inconceivable oneness and difference

The evidence of Sruti on the subject of acintya-bhedabheda tattva:
The principle of inconceivable oneness and difference: 11. 1
The evidence of Srimad-Bhagavatam on acintya-bhedabheda-tattva: 11. 2
The evidence of the Smrti on acintya-bhedabheda-tattva: 11.3 - 6
The conclusion of Jiva Goswami on acintya-bhedabheda-tattva: 11. 7,8
The Brahma-sutras support the view of sakti-parinamavada: 11. 9
The meaning of parinama-vada (the theory of transformation)
and vivarta-vada (the theory of illusion): 11. 10

The Twelfth Jewel

ABHIDHEYA - TATTVA

The methodological principle - the "means" of appoaching divinity

Sreyas and preyas: two different paths -
The path of spiritual well-being and the path of material well-being: 12. 1
Attainment of the ultimate good is the real purpose of the human form of life: 12. 2
Three different ways: the way of karma, the way of jnana, and the way of bhakti: 12. 3
Who is qualified for taking to the paths of karma, jnana, and bhakti?: 12. 4 - 6
To be fixed in one's adhikara is a good quality: 12. 7,8
Bhakti, or devotional service is the real goal of the Vedas: 12. 9 - 12
The Vaisnava guru never encourages the path of karma: 12. 13 - 15
Materialistic karmic activities are condemned: 12. 18
The path of karma is condemned by the Vedas: 12. 22 - 24
Without the worship of Visnu, the worship of demigods is improper: 12. 25
Impersonalism is condemend in the Upanisadas: 12. 26, 27
The scriptures condemn the ascending path of knowledge: 12. 28
The followers of the ascending and descending paths and their destinations: 12. 30 - 35
The instruction of the Vedas about the ascending path: 12. 36 - 38
Bhakti is superior to karma and jnana: 12. 39
The eightfold yoga system does not lead to the highest goal: 12. 40
Controlling the mind through Pranayama is not possible: 12. 41,42
Yoga and Pranayama are only a useless waste of time: 12. 43
Who is a real yogi and sannyasi?: 12. 44 - 47
Without bhakti there is no means to attain the Supreme Lord: 12.48
Pure devotion - suddha-bhakti is the only means by which Krsna can be attained: 12. 49
The goal of bhakti and the goal of karma and jnana are not the same: 12. 50 - 53
What is the character of bhakti?: 12. 54

The Thirteenth Jewel

SADHANA-BHAKTI-TATTVA

The principle of devotional practice

Jnana-misra-bhakti: devotion (bhakti) mixed with knowledge (jnana): 13. 1
Karma-misra-bhakti: devotion (bhakti) mixed with fruitive action (karma): 13. 2
The definition of bhakti: 13. 5
The Srutis glorify bhakti: 13. 8 - 11
Two kinds of sadhana-bhakti: "vaidhi" (regulated by scripture) and "raganuga (spontaneous).
Vaidhi-bhakti: 13. 12
Ragatmika-bhakti: 13. 13
An example of vaidhi-bhakti: 13. 14
An example of Ragatmika-bhakti: 13. 15
The ninefold system of bhakti: 13. 16
Among all nine processes of bhakti, sravana, kirtana, and smarana, are the best: 13. 19
Sravana - Hearing: 13. 20,21
The gradation of what is obtained by sravana: 13. 22
The glories of sravana: 13. 23
The meaning of the word "kirtana": 13. 26
Hearing and chanting about Krsna is not the same as hearing and chanting about
mundane topics. And therefore, the material senses cannot appreciate
the transcendental nature of hearing and chanting about Krsna: 13. 27 - 29
The glories of kirtana of the holy name of Krsna: 13. 30
Kirtana describing the Lord's qualities is the final aim of all knowledge: 13. 32
The glories of the qualities of Sri Hari, the Supreme Lord: 13. 34
Nama-kirtana is the best: 13. 35
The holy name is the only way for the deliverance in the age of Kali: 13. 36
The harinama verse explained: 13. 37
Smarana - Remembrance: 13. 38
The results of remembering material subjects vs. the results of remembering Krsna: 13. 39
The results of remembering Krsna: 13. 40
Between sravana, kirtana, and smarana, kirtana is the best: 13. 41
Pada-sevana - serving the Lord's lotus feet: 13. 42
The results of Pada-sevana, serving the Lord's lotus feet: 13. 45,46
Arcana - worship of the Lord: 13. 47 - 51
Vandana - Offering obeisances and prayers: 13. 52
The glories of vandana: 13. 54
Dasyam - serving the Lord: 13. 56
The different branches of dasyam - service: 13. 59
The prayer of the servant of the Lord: 13. 61
The definition of devotional friendship, sakhya: 13. 62
Two different divisions of friendship in devotion:
generic friendship based on faith and friendship based on friendly affection: 13. 63
Generic sakhyam based on faith: 13. 64
Sakhyam based on intimate feelings of friendship: 13. 65
The definition of "atma-nivedana": 13. 66,67
Saranagati - total surrender: 13. 68
Duties and religious principles (dharma) favorable to bhakti: 13. 70 - 76
A mentality of detachment from material things is favorable to bhakti: 13. 77
Behavior for Vaisnava grhasthas which is favorable for the cultivation of bhakti: 13. 82
Fasting on Ekadasi is favorable for the culture of bhakti: 13. 83
What destroys bhakti?: 13. 85
The dust from the lotus feet of a devotee, the water that has washed the lotus feet of a devotee, and the
remnants of food left by devotees have the power to bestow Krsna-prema: 13. 86
The glories of maha-prasada: 13. 87
Things unfavorable to devotional service:
Materialistic conceptions of guru, Vaisnava, and deities,
as well as equating Visnu with ordinary gods: 13. 94
Bad association destroys bhakti: 13. 95
Renouncing bad association: 13. 100
Avoiding attachment to accepting too many disciples and overendeavoring: 13. 101
Remaining undisturbed by material misfortunes: 13. 102
Avoiding lamentation: 13. 103
Prohibitions on worshiping other gods: 13. 104
One should avoid giving pain to other living beings: 13. 105
Bhakti is superior to false renunciation: 13. 106
The five places where those things opposed to bhakti reside: 13. 107
The different kinds of bad association which can destroy bhakti: 13. 111
Association with women destroys bhakti: 13. 112
Remembrance of sexual pleasure condemned: 13. 113
The power of of the material form of a woman to attract the mind: 13. 114
One should completely give up all association with women: 13. 115,116
Grhamedhi-dharma condemned: 13. 117
Tamasik and Rajasik foods are antagonistic to bhakti: 13. 118,119
Meateating is a brainless act that destroys bhakti: 13. 120,121
The senses are like seven wives, of which the tongue is the most powerful: 13. 122 - 124
Misconceptions to be avoided in sadhana-bhakti:
offenses to devotees, fault-finding, and diplomacy: 13. 125
To view devotees in terms of their birth, or to consider them ordinary materialistic persons is the practice
of imitation devotees, known as prakrta-sahijiyas: This is certainly antagonistic to the development of
bhakti: 13. 126
Mental conceptions of good and bad are antagonistic to bhakti: 13. 127
Worldly, materialistic persons and their readings of Bhagavatam are condemned: 13. 128
Fake, Show-bottle, and Professional Bhagavatam: 13. 129
Attempts for liberation beginning with vows of silence,
austerity, sastric study, and so on will not lead to bhakti: 13. 130
Desires for enjoyment and liberation destroy Krsna-bhakti: 13. 131
The senses are useless if not engaged in Krsna's service: 13. 132 - 137
Without the mercy of Gauranga it is not possible
to control the senses or walk on the path of bhakti: 13.138
The six kinds of saranagati: 13. 139
Without saranagati there can be no auspiciousness: 13. 140 - 144
The body of a surrendered devotee is not material: 13. 145 - 148
Humility: 13. 149
Immeasurable auspiciousness is attained by a moment with a pure devotee: 13. 150 - 152
The Srutis identify the worship of devotees
and association with saints as the only thing worth doing: 13. 153
Without sadhu-sanga, there is no other way: 13. 154
Those who have few pious credits cannot get the association of great souls: 13. 155, 156
A devotee has all the good qualities in the universe; a nondevotee has none: 13. 157
From sadhu-sanga comes faith, devotional attachment, and prema-bhakti: 13. 158
With humility and hankering for Krsna, a devotee gives instructs his mind and prays as follows: 13. 159

The Fourteenth jewel

VARNADHARMA-TATTVA

The principle of social order

Two kinds of varnasrama - divine and demonic: 14. 1
Divine varnasrama: 14. 2
Demonic varnasrama: 14. 3
The character of the followers of demonic varnasrama: 14. 4
The future life of the followers of demonic varnasrama: 14. 5,6
The followers of demonic varnasrama find that
their birth, their family, and their knowledge is useless: 14. 7
The four-fold social nature of the jiva souls: brahmana, ksatriya, vaisya, and sudra.
A description of the particular characteristics of the four varnas: 14. 8 - 11
Evidence from Bhagavad-gita on this subject: 14. 12
The activities which characterize the brahminical nature: 14. 13
The activities which characterize ksatriyas: 14. 14
The activities which characterize vaisyas and sudras: 14. 15
The Lord's intention regarding the divisions of
varna and asrama according to quality (guna) and work (karma): 14. 16
Evidence from Srimad-Bhagavatam: 14. 17 - 21
Previously, everyone was a brahmana, later, according to quality and work
(guna and karma) different divisions began to arise: 14. 22
The position of caste or varna-dharma in Kaliyuga: 14. 23 - 27
The brahmanas of Kaliyuga are brahmanas in name only: 14. 28
The evidence of Caitanya-Bhagavata: 14. 29
The judgement of Sruti on how the brahmana caste was debased: 14. 30, 31
The opinion of the truth-loving Vedic ¨sis: 14. 32
The evidence of the Sruti,Smrti, Puranas, and Itihasas on the duties of brahmanas: 14. 33
The evidence of the Mahabharata: 14. 34
The evidence of Srimad-Bhagavatam: 14. 35
The opinion of Nilakantha about the conduct of brahmanas: 14. 36
Sridhara Swami's opinion: 14. 37
Mahaprabhu's definition of what a brahmana is and is not: 14. 38
The evidence of the Smrti: 14. 39
The clear verdict of the Mahabharata on the occupation of brahmanas: 14. 40, 41
The verdict of the Smrti on the occupational behavior of brahmanas: 14. 44
The Sruti's example of the conduct of a brahmana
The story of Satyakama,Jabala, and Gautama: 14. 45
Examples of the conduct of thsoe who became brahmanas by initiation.
The Srutis on the position of Vedic acaryas: 14. 46
The evidence of Vedanta-Sutra and the example of Citraratha: 14. 47,48
Examples of members of other castes who became brahmanas: 14. 49
Examples from Srimad-Bhagavatam, the spotless Vaisnava Purana, on brahminical conduct: 14. 57 - 60
The words of Brahma from the Padma-Purana: 14. 60 - 62
The seminal brahmanas of Kali-yuga are impure.
The purity of pa-caratrika diksa: 14. 63
What is meant by diksa?: 14. 64
Pa-caratrika diksa can make a common man a spiritual brahmana: 14. 65
The acarya gives initiation to a humble disciple and explains
The meaning of the mantra: 14. 66
The evidence of Mahabharata: 14. 67 - 69
The conclusion of the Goswamis: 14. 70,71
The three kinds of birth - seminal, sacred thread, and mantra-diksa: 14. 72
Sridhara Swami's remarks on the three kinds of birth: 14. 73
One who has performed the forty-eight kinds of samskaras is a brahmana: 14. 74
The samskaras in pursuance of the one Veda and the four Vedas: 14. 75
Vaisnavas are not sudras: 14. 76
Paramahamsas are above varnasrama: 14. 77
The sacred thread worn by those who are brahmanas in name only
is only the ugly conceit of the proud: 14. 78
Those who merely imitate the activities of a brahmana are not real brahmanas;
those who follow the essence of spiritual reality are genuine brahmanas: 14. 79
It is forbidden to give the sacred thread to those who are not on the Vedic path: 14. 80
What does it mean to be a brahmana in name only?: 14. 81 - 86
The consequences faced by those who are brahmanas in name only: 14. 87
Both the students and practitioners of professional brahminism condemned: 14. 88
Demigod worship and other unbrahminical activities: 14. 89
Demigod worship by brahmanas is condemned in the scriptures: 14. 90, 91
Demigod worship is called "anti-dharma" by the sastra, and is damned: 14. 92
Spiritual brahmanism: 14. 93, 94
Who is a brahmana?: 14. 95 and 96
A Vaisnava is the best of all and is the guru of everyone: 14. 97
A Vaisnava who has come from a candala family is worshipable by the brahmanas: 14. 98
Fallible and infallible classes of men; Vaisnavas are infallible: 14. 101
The difference between a devotee who is low-born
and a brahmana who is expert in studying all four Vedas: 14. 102
One who takes the holy name of Krsna has, in his previous lives, performed austerity, sacrifice, holy
baths, and Vedic study, and is "saved.": 14. 103
The behavior of Advaita Prabhu, the acarya of suddha-bhakti,
instructs that a Vaisnava - even if he comes from a family of mlecchas -
is the guru of the brahmanas: 14. 104
A Vaisnava is the guru of millions of millions of brahmanas: 14. 105

The fifteenth jewel

ASHRAMA-DHARMA-TATTVA

The principle of ashrama-dharma

Every soul is situated in one of the four asramas
and follows the rules of his asrama according to his nature: 15. 1
The four asramas defined: 15. 2
Different rules for the different four asramas: 15. 3,4
Rules for brahmacaris: 15. 5 - 10
All asramas are meant for serving Hari alone: 15. 11
The scriptures make concessions for the materialistic people in general: 15. 12
It is not the duty of grhasthas to become bewildered by family life: 15. 13 - 15
A grhastha may live at home, in the forest, or on the road.
The character of one who is overly attached to family life: 15. 17
The destination of such a person: 15. 18
Both women and men should avoid the attachments of family life, which are condemned in the scriptures.
Attachment to Krsna is the only real dharma for the soul: 15. 19
Enjoyment of material conjugal pleasures in household life is condemned: 15. 20
The purpose of household life: 15. 21
The unholy household: 15. 22
The duty of Vanaprasthas: 15. 23
Karma-sannyasa, jnana-sannyasa, and tridandi Vaisnava sannyasa: 15. 25
A dhira sannyasi: 15. 26
A narottama sannyasi: 15. 27
Prohibition against materialistic or karma-sannyasa (karma-kanda) in Kali-yuga: 15. 28
The meaning of the word "tridandi.": 15. 29
Rupa Goswami's definition of the word "tridanda"
one who can control body, mind, and words: 15. 31
Tridanda-sannyasa mentioned in the ancient Vedas: 15. 32
The perfect commentary on Vedanta, the Srimad-Bhagavatam,
also mentions tridanda sannyasa: 15. 33
The tridandi attains perfection according to the Manu-Samhita: 15. 34
The Harita-Samhita glorifies tridanda-sannyasa: 15. 35
Sridhara Swami mentions the position of
tridanda-sannyasa in his commentary on Srimad-Bhagavatam: 15. 36
Sri Caitanya Mahaprabhu's opinion on the tridandi verse of Srimad-Bhagavatam: 15. 37
A tridandi sannyasi maintains the sikha, sacred thread, and dress of a sannyasi: 15. 38
The evidence of Padma-Purana: 15. 39
The one hundred and eight names of the Vedic tridandi sannyasis: 15. 40
A tridandi sannyasi is worshipable by all the asramas, who should offer obeisances to him.
Failure to do so is a sin: 15. 41
A Paramahamsa Vaisnava is superior to all the asramas
and all the asramas should offer obeisances unto him: 15. 42
Sarvabhauma Bhattacarya's example: 15. 43
What should be done by sannyasis; the impersonalist sannyasis condemned: 15. 44
Only unmotivated devotional service to the Supreme Lord,
Adhoksaja will give complete satisfaction to the soul: 15. 45
Vantasis, fallen sannyasi are compared to vomit-eaters and condemned: 15. 46 - 50
The behavior of those great souls who are transcendental to all the asramas: 15. 51
The Vedic explanation of "paramahamsa.": 15. 53
The pastime of breaking Mahaprabhu's sannyasa danda: The purpose of the danda is to chastise body,
mind, and words, but since the Supreme Lord is a paramahamsad, who is transcendental to all material
considerations there is no need for him to carry a danda - thus v Nityananda Prabhu broke his danda in
order to glorify the Lord's position: 15. 54
The Srimad-Bhagavatam gives the characteristic behavior of a paramahamsa: 15. 57
The mentality of a paramahamsa: 15. 58

The Sixteenth Jewel: Sraddha-tattva

The Proper Funeral Ceremony

The seventeenth jewel

NAMA-TATTVA

The holy name principle

The Supreme Lord Krsna is the root of all religion: 17. 1
Krsna is the only way: 17. 2
Chanting the holy name of the Lord is the eternal and highest dharma for all souls: 17.3
The holy name is the essence of the Srutis and is worshiped by the liberated: 17. 4
The constitutional nature of the holy name: 17. 5
The Vedas sing the glories of the holy name: 17. 7a
The glories of the holy name in the Smrti-sastras: 17. 8
The holy name grants all perfection in the age of Kali: 17. 9
The ancient acaryas on the glories of the holy name: 17. 13
The different pastimes of the divine mantra and the holy name: 17. 16
The glories of Hari-katha: 17. 17
The glories of the holy name surpasses the realization of impersonal Brahman: 17. 18
The kirtana of the holy name is best of all: 17. 19
The holy name surpasses worship and meditation: 17. 20
The holy name is not regulated by time, place and circumstance -
It can be chanted anywhere and everywhere: 17. 22
The Srimad-Bhagavatam on the subject of loud kirtana: 17. 26
Loud kirtana is the best: 17. 27
Loud kirtana benefits the chanter well as those who hear the sound: 17. 28
Caitanya Mahaprabhu loudly chanted the holy name of Krsna: 17. 29
The opinion of the Vedanta acarya on the form of the maha-mantra: 17. 30
Hare Krsna is the maha-mantra for the age of Kali; to disregard this is an
offense against the holy name, which is against the conclusions of the scriptures: 17. 31-37
The Upanisads on the Hare Krsna maha-mantra: 17. 38 - 39
The Puranas on the Hare Krsna maha-mantra: 17. 40
Chanting the holy name qualifies one for deliverance: 17. 41
both in the stage of practice as well as in the stage of divine perfection: 17. 42
Things unfavorable for nama-kirtana: 17. 43
The different characteristics of the principal and secondary name: 17. 44
The secondary names and their symptoms: 17. 45
The different fruits of the principal and secondary names of Godhead: 17. 46
The principal name: 17. 47
The fruit of offenselessly uttering the principal name: 17. 48
The seven-fold results of chanting the principal name: 17. 49
The principal result of chanting the holy name is krsna-prema,
which surpasses all other goals of life: 17. 50
Nama-kirtana fulfills all aspects of bhajana: 17. 51
The pure name arises within the association of devotees: 17. 52 - 53
The holy name cannot be realized through the material senses: 17. 56
The formula for perfection in chanting the holy name: 17. 57
The formula for the favorable culture of the holy name of Krsna: 17. 58
Determination for practicing the chanting of the holy name: 17. 59
From the kirtana of the holy name, the form,
qualities, and pastimes of the Lord gradually awakens: 17. 60
The four kinds of namabhasa: 17. 61
The result of namabhasa: 17. 62
The different results of the pure holy name and namabhasa: 17. 65
The different results of namabhasa and namaparadha: 17. 66
The proper mentality of one who is taking the holy name without offense: 17. 67
Ten kinds of namaparadha: the ten offenses to the holy name of Krsna: 17. 69 - 75
Blasphemy of saintly persons is the principal offense to the holy name: 17. 76
Those who offend devotees do not chant the "real name"
and the Lord does not accept their worship: 17. 78
A person who blasphemes a Vaisnava is finished,
just as if he were cut down by a powerful trident: 17. 79
The offenders of Vaisnavas are punished forever - Mahaprabhu's opinion: 17. 80
The offenders of Vaisnavas along with their ancestors
fall into the terrible hell called Maharaurava;
The sixfold causes of such falldown: 17. 81
The blasphemers of Vaisnavas should have their tongues cut out: 17. 83
The great fault of hearing blasphemy of Vaisnavas: 17. 84
The way to cut Vaisnava-aparadha: 17. 85
The second offense to the holy name - equating the demigods with Visnu: 17. 87 - 88
The third offense to the holy name - disregarding the guru: 17. 89 - 90
The fourth offense to the holy name - blaspheming the Vedic scriptures): 17. 91
The fifth offense to the holy name.
(To consider the glories of the holy name to be exaggerated): 17. 93
The sixth offense to the holy name: to equate the holy name with other auspicious activities: 17. 95 - 96
The uselessness of auspicious activities
other than chanting the holy name of the Lord in full surrender: 17. 97
The seventh offense to the holy name.
(To instruct the faithless in the glories of the holy name.): 17. 98
The eighth offense to the holy name.
(To commit sins on the strenght of chanting.): 17. 99
The ninth offense to the holy name.
(To chant inattentively, neglectfully, lazily): 17. 100
The tenth offense to the holy name of Krsna.
(Maintaining material attachments and misconceptions while chanting.): 17. 101
The real name of Krsna can never awaken in Mayavadis or offenders to Krsna: 17. 107
Through chanting the holy name of Krsna and dancing one gains life.
"Namaparadha": 17. 108 - 109
One who eagerly dedicates mind, body, and soul in Krsna-bhakti
experiences the topmost mercy and auspicousness: 17. 111
Mercy towards living beings: 17. 113
Gaurasundara's followers preach the holy name -
by doing so, they attain the eternal association
of the Lord, who is the father of the sankirtana movement: 17. 114
Those who have taken birth in the land of India should show mercy to others
by eagerly preaching the glories of the holy name of Sri Krsna: 17. 115

The eighteenth jewel

PRAYOJANA-TATTVA - The principle of the ultimate goal

The definition of Bhava: 18. 1

Mahaprabhu's verse in connection with bhava: 18. 2
The Lord's divine figure and is the cause of bhava, transcendental emotion: 18. 3
That Sweet Lord's nature as the most opulent Lord of threes: 18. 4
The symptoms of bhava are seen in those
Who cultivate the holy name in the association of devotees: 18. 5 - 6
The practical, material, symptoms of bhava: 18. 7 - 8
Two kinds of raga-marga - in the practitioner and in the perfected soul: 18. 9
The development of prema into sneha, raga, anuraga, bhava and mahabhava: 18. 11-12
One who sees with the eyes of prema can see Krsna: 18. 14
The shelter of madhurya-rasa-bhakti: 18. 15
The direct and indirect tasting of rasa: 18. 16
The definition of "rasa": 18. 17
The qualification for madhurya-rasa: 18. 18
The prohibition for those who are unqualified: 18. 19
The separation experienced in madhurya-rasa: 18. 20
Extreme separation: 18. 23
Appendix:
Pramana-tattva
The evidence principle.
Srimad-Bhagavatam describes the four kinds of evidence: Appendix 1. 1
Manu-Samhita describes three kinds of evidence: Appendix 1.2
The ancient Vaisnava Madhva Muni explains the three kinds of evidence, Appendix 1.3
Divine sound is the best evidence for understanding reality: Appendix 1.4,5
Gaudiya Kanthahara, Table of Contents
 Sri Gaudiya Kantahara

GURU-TATTVA
One Must Accept a Guru in Disciplic Succession.

1.1
tad vijïänärthaà sa gurum eväbhigacchet
samit paniù çrotriyaà brahma-niñöham

One who wants to know the Absolute Truth scientifically must approach a bona
fide spiritual master and offer him everything required for sacrifice. Such a spiritual
master must be fixed in the truth, having heard it in disciplic succession. (Muëòaka
Upaniñad 1.2.12)

1.2
äcäryavän puruño veda

Only one who has a guru can know the truth. (Chändogya Upaniñad 6.14.2)

1.3
uttiñöhata jägrata präpya varän nibodhata
kñurasya dhärä niçitä duratyayä
durgaà pathas tat kavayo vadanti

Wake up and take advantage of the human form of life. Learned

transcendentalists say that the path of spiritual life is difficult; it is sharp like a razor's
edge. (Kaöha Upaniñad 1.3.14)

1.4
yasya deve parä bhaktir yathä deve tathä gurau
tasyaite kathitä hy arthäù prakäçante mahätmanaù

Only unto those great souls who serve guru and Kåñëa with implicit faith is the
import of the Vedas fully revealed. (Çvetäçvatara Upaniñad 6.23)

1.5
näyam ätmä pravacanena labhyo na medhayä na bahunä çrutena
 yam evaiña våëute tena labhyas tasyaiña ätmä vivåëute tanüà sväm
The Supreme Self can never be known by any amount of argument, reasoning,
intelligence, or by much hearing. To those whom He chooses, however, He may reveal
His personal form. (Kaöha Upaniñad 1.2.23)

1.6
janana-maraëädi-saàsäranala-santapto dépta-çirä
jala-räçim iva upahära-päniù çrotriyaà
brahma-niñöhaà gurum upasåtya tam anusarati

Just as a person whose head is afire runs towards water, one burning from the fire
of material existence birth, death, old age, and disease must run to a guru for relief.
Such a guru must be fixed in the Absolute Truth and well-versed in the scriptures. One
should approach him with all that is needed for sacrifice, submit to him, and be ready
to carry out his every instruction. (Vedänta-sära 11)

1.7
'kåñëa-nitya-däsa', jéva tähä bhuli' gela
ei doñe mäyä tära galäya bändhila

Because the soul has forgotten that he is the eternal servant of Kåñëa, Mäyä has
chained him by the neck. (Cc. Madhya 22.24)

1.8
kåñëa bhuli' sei jéva anädi-bahirmukha
ataeva mäyä täre deya saàsärädi-duùkha

Forgetting Kåñëa, the soul is attracted by the illusory energy since time
immemorial, which gives him innumerable miseries in the material world. (Cc. Madhya
20.117)

1.9
kåñëa-bahir-mukha haiyä bhoga väïchä kare
nikaöa-stha mäyä täre jäpaöiyä dhare
piçäcé päile yena mati-chhanna haya
mäyä-grasta jévera haya se bhäva udaya
"ämi nitya kåñëa-däsa" —ei kathä bhule
 mäyära naphara haiyä cira-dina bule
kabhu räjä, kabhu prajä, kabhu vipra, çudra
kabhu sukhé, kabhu duùkhé, kabhu kéöa, kñudra
kabhu svarge, kabhu martye, narake vä kabhu
kabhu deva, kabhu daitya kabhu däsa prabhu

Being averse to the service of the Supreme Lord, the living entity tries to satisfy
his lusty desires for sense gratification, and thus the illusory energy keeps him tightly
within her embrace. The living entity, captured by the illusory energy, becomes just
like a madman under a witch's spell.
"I am the eternal servant of Kåñëa" forgetting this, he becomes the slave of mäyä
and forever wanders through a succession of lives. Sometimes he is a king, sometimes a
subject. Now a brähmaëa, now a çudra. Now an insignificant ant. Sometimes happy,
sometimes sad. Now he goes to heaven, now to hell. Sometimes he is a god, sometimes a
devil, now a servant, now a lord. (Prema-vivarta)
1.10
brahmäëòa bhramite kona bhägyavän jéva
guru-kåñëa-prasäde päya bhakti-latä-béja
täte kåñëa bhaje, kare gurura sevana
mäyä-jala chuöe, päya kåñëera caraëa

Wandering throughout the universe, by the mercy of Kåñëa, the living entity who
is fortunate meets a bona fide spiritual master. By the mercy of the spiritual master, he
gets the seed of the bhakti-latä. By worshiping Kåñëa and rendering service to the
spiritual master, one is liberated from the illusory world of mäyä, and attains the lotus
feet of the Lord. (Cc. Madhya 19.151, 22.25)

1.11
mükaà karoti väcälaà paìgum laìghayate girim
yät kåpä täm ahaà vande paramänanda mädhavam

I offer my respectful obeisances unto transcendental bliss personified, Lord

Mädhava, by whose mercy a dumb man can speak eloquently, a blind man can see the
stars, and a lame man can cross mountains. (Bhavärtha Dipikä, Maìgala Stotram 1)
1.12
caitanya lélä-amåta-püra, kåñëa-lélä-sukarpüra,
duhe mili' haya sumädhurya
sädhu-guru-prasäde, tähä yei äsväde,
 sei jäne mädhurya präcurya

The pastimes of Çré Caitanya are the abode of nectarean love of Godhead. They
are like thick condensed milk. The pastimes of Çré Kåñëa are like camphor. When these
are combined they are very sweet. By the mercy of the guru one can taste that
sweetness un-limitedly. (Cc. Madhya 25.277)

A Qualified Guru and Disciple are Hard to Find

1.13
çravaëäyäpi bahubhir yo na labhyaù
çånvanto 'pi bahavo na vidyuù
äçcaryo 'sya vaktä kuç lo 'sya labhdä
äçcaryo jïätä kuçalänuçiñöaù

Many cannot hear about the soul, and even after hearing about it many cannot
understand it, because it is hard to find a guru who is a genuine seer of the truth. Such
a qualified guru is a great soul and is very rare. Only those who follow his teachings can
realize the truth and become expert in the science of God. Such disciples are also very
rare. (Kaöha Upaniñad 1.2.7)

A Genuine Guru Knows the Truth About Kåñëa, is Surrendered to Him, and is Well-
Versed in the Vedic Literature

1.14
tasmäd guruà prapadyeta
jijïäsuù çreya uttamam
çäbde pare ca niñëätaà
brahmaëy upaçamäçrayam

One who is searching for the Ultimate Truth must surrender to a guru who knows
the inner meaning of the Vedas, is fixed in the Absolute Truth and is expert in the
çästra. (Bhäg. 11.3.21)
1.15
kåpä-sindhuù su-saàpürnaù
sarva-sattvopakärakaù
nispåhaù sarvataù siddhaù
 sarva-vidyä-viçäradaù
sarva-saàçaya-saàchettä
'nalaso gurur äùåtah

One who is an ocean of mercy, who is fulfilled in all respects, who has all good
qualities, who works for the benefit of all souls, who is free from lust, who is perfect in
all respects, who is well-versed in the scriptures, who knows the science of Kåñëa, who
can remove all the doubts of his disciples, and who is always alert in the service of
Kåñëa is known as a genuine guru. (Hari-bhakti-viläsa 1.45,46 quoted from Viñëu-çmåti
Vacana)

A Guru is a Master of his Senses

1.16
väco vegaà manasaù krodha vegaà
jihvä vegam udaropastha vegam
etän vegän yo viñaheta dhéraù
sarväm apémäà påthivéà sa çiñyät

A sober person who can control the urge to speak, the mind, the urges of anger,
the tongue, belly, and genitals is qualified to make disciples all over the world.
(Upadeçämåta 1)
1.17
ñaö-karma nipuëo vipro mantra-tantra-viçäradaù
avaiñëavo guru na syäd vaiñëavaù çvapaco guruù

A brähmaëa may be expert in mantra, ritual, and the six kinds of brahminical
work performing and teaching sacrifice, studying and teaching scripture, giving and
receiving charity but if he is not a Vaiñëava he cannot be a guru. On the other hand, a
Vaiñëava, even if born in a family of untouchables, may be a guru. (Hari-bhakti-viläsa,
quoting Pädma Puräëa Vacana)

A Pure Devotee is the Guru of all Varëas and Açramas

1.18
vipra kñatriya vaiçyäs ca guravaù çüdra janmanäm
çüdräç ca guravas teñäà trayäëäà bhagavat-priyäù
 A brähmaëa, kñatriya or vaiçya can be guru for the çüdra class, but a Vaiñëava,
even if born a çüdra, because he is dear to the Supreme Personality of Godhead, can be
the guru of these higher orders. (Pädma Puräëa)

1.19
kibä vipra, kibä nyäsé , çüdra kene naya
yei kåñëa-tattva-vettä, sei 'guru' haya

Whether a brähmaëa, a sannyäsé, or a çüdra, one who knows the science of Kåñëa
is to be accepted as guru. (Cc. Madhya 8.128)

1.20
kibä varëé, kibä çramé, kibä varëäçrama héna
kåñëa tattva yei, sei äcärya pravéëa
äsala kathä chädi' bhäi varëe ye kare ädara
asad-guru kari' tä 'ra vinañöa pürväpara

One who is expert in the science of Kåñëa, whatever social order he may belong to
including çüdra and outcaste is to be accepted as an äcärya. Who ignores this principle
and accepts a guru solely on the basis of social position will be ruined. (Prema-vivarta)

A Guru is an Äcärya of Sambandha-jïäna

1.21
vairägya-yug bhakti-rasaà prayatnair
apäyayan mäm anabhipsum andham
kåpämbudhir yaù para-duùkha-dukhé
sanätanaà taà prabhum äçrayämi
I surrender to Çréla Sanätana Gosvämé, the äcärya of sambandha jïäna. He is an
ocean of mercy and always unhappy to see the suffering of others. Although I was blind
and in the darkest ignorance he gave me the light of transcendental knowledge. He
taught me the real meaning of detachment and made me drink the highest nectarean
rasa that of divine love. (Viläpa-kusumäïjali, 6)

Who is an äcärya?

1.22
 upanéya tu yaù çisyaà veda-madhyäpayed dvijaù
saokalpaà sa-rahasyaà ca tam äcäryaà pracakñate

An äcärya is not one who only confers the sacred thread. He trains his disciples in
sacrifice and teaches them the confidential meaning of the Vedas. Such a spiritual
master is an äcärya, according to saintly authorities. (Manu-saàhitä 2.140)

1.23
äcinoti yaù çästrärtham äcäre sthäpayaty api
svayam äcarate yasmäd äcäryas tena kérttitaù

An äcärya is one who fully understands the conclusions of the revealed scriptures
and whose behavior reflects his deep realization. He is a living example for he teaches
the meaning of the scriptures both by word and deed. (Väyu Puräëa)

EXAMPLE IS BETTER THAN PRECEPT

1.24
yad yad äcarati çreñöhas tat tad evetaro janaù
sa yat pramäëaà kurute lokas tad anuvartate

Whatever a great man does, common men follow. Whatever standards he sets by
exemplary acts, all the world pursues. (Bhagavad-gétä 3.21)

1.25
äpane äcare keha, nä kare pracära
pracära karena keha, nä karena äcära
'äcära' 'pracära' nämera karaha 'dui' kärya
tumi sarva-guru, tumi jagatera ärya

Some practice but do not preach, others preach but do not practice, but one who
is perfect in both preaching and practice is the guru of the entire universe. You are a
real jagad-guru, for you practice what you preach. (Cc. Antya 4.102,103)

1.26
äpane karimu bhakta-bhäva aìgékäre
äpani äcari' bhakti çikhämu sabäre
 I shall accept the role of a devotee, and I shall teach bhakti to everyone by
practicing it Myself. (Cc. Ädi 3.20)

1.27
äpani nä kaile dharma çikhäna nä yäya

If I do not do this Myself, then the principles of religion will not be taught. (Cc.
Ädi 3.21)

Inconceivable Oneness and Difference of Guru, Vaiñëava, and Kåñëa

1.28
äcäryaà mäà vijänéyän nävamanyeta karhicit
na martya-buddhyäsüyeta sarva-devamayo guruù

Know the äcärya to be as good as Myself. Never disrespect him. Never envy him
or consider him an ordinary man for He is the sum total of all the demigods. (Bhäg.
11.17.27)

1.29
vande gurün éça-bhaktän éçam éçävatärakän
tat-prakäçäàç ca tac chaktéù kåñëa caitanya saàjïakam

I worship the Supreme Lord Çré Caitanya, who appears in six features as:
instructing and initiating gurus; the Lord's devotees, beginning with Çréväsa Öhäkura;
His avatäras such as Advaita Äcärya; His prakäça, or full expansion, (Nityänanda
Prabhu); and His çakti, (Gadädhara Paëòita). (Cc. Ädi 1.1 )

1.30
kåñëa, guru, bhakta, çakti, avatära, prakäça
kåñëa çakti ei chaya-rüpe karena viläsa

The Supreme Lord appears in six features. As Çré Kåñëa; the two kinds of gurus;
devotees; incarnations of Godhead; complete expansions of His own Self (puruñas); and
His divine energy. In these six features the Lord enjoys His transcendental pastimes.
(Cc. Ädi 1.32)
 1.31
yadyapi ämära guru caitanyera däsa
tathäpi jäniye ämi täohära prakäça

Although I know my guru is a servitor of Çré Caitanya, I know that He is a full

manifestation (prakäça) of the Supreme Personality of Godhead Himself. (Cc. Ädi 1.44)

Çikñä-guru; Caitya-guru and Mahänta (personal)-guru.

1.32
guru-kåñëa-rüpa hana çästrera pramäëe
guru-rüpe kåñëa kåpä karena bhakta-gaëe

According to çästra the guru is nondifferent from Kåñëa, because it is through the
guru that Kåñëa bestows mercy on His devotees. (Cc. Ädi 1.45)

1.33
çikñä-guruke ta' jäni kåñëera svarüpa
antaryämé, bhakta-çreñöha, ei dui rüpa

One should know the çikñä guru to be Kåñëa Himself. As guru, Kåñëa has two
forms as the Supersoul and as the best of devotees. (Cc. Ädi 1.47)

1.34
jéve säkñät nähi, täte guru caittya-rüpe
çikñä-guru haya kåñëa mahänta-svärüpe

Since one cannot see the Supersoul directly, Kåñëa appears as a liberated devotee.
Such a çikñä guru is none other than Kåñëa Himself. (Cc. Ädi 1.58)

1.35
naivopayanty apacitià kavayas taveça
brahmäyuñäpi kåtam åddha-mudaù smarantaù
yo 'ntar bahis tanu-bhåtäm açubhaà vidhunvann
äcärya-caittya-vapuñä sva-gatià vyanakti
 O my Lord! Transcendental poets and experts in spiritual science cannot fully
express their indebtedness to You, even if they had the lifetime of Brahmä, for You
appear in two features externally as the äcärya and internally as the Supersoul to
deliver the conditioned souls by revealing to them Your devotional service and
teaching them how to approach You on the path of pure love. (Bhäg. 11.29.6)
By the Mercy of Kåñëa, one Gets the Mercy of Guru

1.36
kåñëa yadi kåpä kare kona bhägyaväne
guru-antaryämi-rüpe çikhäya äpane

By the mercy of Kåñëa a fortunate soul is guided by the Supersoul from within and
from the guru without. (Cc. Madhya 22.47)

Guru Gives Scientific Knowledge About the Highest Spiritual Reality

1.37
ajïäna timirändhasya jïänäïjana çaläkayä
cakñur unmélitaà yena tasmai çré guruve namaù

I was born in the darkest ignorance, but my spiritual master opened my eyes with
the salve of transcendental knowledge. I offer my humble obeisance's unto him.
(Prema-bhakti-candrikä, Narottama däsa)

1.38
çré-caitanya-mano-'bhéñöaà sthäpitaà yena bhütale
svayaà rüpaù kadä mahyaà dadäti sva-padäntikam

When will Çréla Rüpa Gosvämé Prabhupäda, who has established the mission to
fulfill the desire of Lord Caitanya give me shelter at his lotus feet? (Prema-bhakti-
candrikä, Narottama däsa)

1.39
çré-guru-caraëa padma, kevala-bhakati-sadma,
bando muïi sävadhäna mate
yähära prasäde bhäi, e bhava toriyä jäi,
kåñëa-präpti hoy jähä ha'te
 guru-mukha-padma-väkya, cittete koriyä aikya,
är nä koriho mane äçä
çré-guru caraëe rati, ei se uttama gati,
je prasäde püre sarva äçä
cakhu-dän dilo jei, janme janme prabhu sei,
divya-jïän håde prokäçito
prema-bhakti jähä hoite, avidyä vinäça jäte,
vede gäy yähära carito

The lotus feet of the spiritual master are the only way we can attain pure
devotional service. I bow down to his lotus feet with great awe and reverence. By his
mercy, one can cross the ocean of material suffering and obtain the mercy of Kåñëa.
My only wish is to have my consciousness purified by the words emanating from
his lotus mouth. Attachment to his lotus feet is the perfection that fulfill all desires.
He opens my darkened eyes and fills my heart with transcendental knowledge. He
is my lord, birth after birth. From him ecstatic prema emanates; by him, ignorance is
destroyed. The Vedic scriptures sing of his character.
Our spiritual master is the ocean of mercy, the friend of the poor, and lord and
master of the devotees. O master! Be merciful to me. Give me the shade of your lotus
feet. Your fame is spread all over the three worlds. (Prema-bhakti-candrikä, Narottama
däsa)

The Spiritual Master is the Energy of Kåñëa

1.40
na dharmaà nädharmaà çruti-gaëa niruktaà kila kuru
vraje rädhä-kåñëa-pracura-paricaryäm iha tanu
çacé-sünuà nandéçvara-pati-sutatve guru-varaà
mukunda-preñöatve smara param ajasraà nanu manaù

O mind! Give up all connection with Vedic piety and impiety and simply serve
Rädhä and Kåñëa in Våndävana with all your heart. Know that Lord Caitanya, the son
Çacé, is Çré Kåñëa, the son of Nanda and always remember that Çré Guru is mukunda-
preñöha, the dearmost servant of Kåñëa. (Manaù-Çikñä 2, Çréla Raghunätha Däsa
Gosvämé)

Note: In the purport to Cc. Ädi 1.46, Çréla Prabhupäda refers to Çréla Bhaktivinoda's
commentary called Anubhäñya:
 As mentioned previously, a disciple should always respect the spiritual master as a
manifestation of Kåñëa, but at the same time one should always remember that a spiritual
master is never authorized to imitate the transcendental pastimes of the Lord. False
spiritual masters pose themselves as identical with Çré Kåñëa in every respect to exploit the
sentiments of their followers, but such impersonalists can only mislead their disciples, for
their ultimate aim is to become one with the Lord. This is against the principles of the
devotional cult.
The real Vedic philosophy is acintya-bhedäbheda-tattva, which establishes everything
as one with and different from the Personality of Godhead. Çréla Raghunätha Gosvämé
confirms that this is the real position of a bona tide spiritual master and says one should
always think of the spiritual master in terms of his intimate relationship with Mukunda.

The Guru is Gaura-çakti and Gaura-priyattama

1.41
säkñäd hadritvena samasta çästrair
uktas tathä bhävyata eva ñaòbhiù
kintu prabhor yaù priya eva tasya
vande guroù çré-caraëäravindam

According to the verdict of the revealed scriptures and saintly persons, the guru is
honored as much as Kåñëa Himself, because he is the dearmost servant of the Supreme
Personality of Godhead. I offer my respectful obeisance's unto the lotus feet of such a
spiritual master. (Gurväñöakam 7)

l. 42
çuddha-bhaktäù çré-guro çré çivasya ca bhagavatä saha
abheda-dåñtià-tat-priyatamatvenaiva manyante

Whenever the scriptures describe the spiritual master and Lord Çiva as
nondifferent from Kåñëa, pure devotees understand this is because of their being the
most beloved of Çré Kåñëa. (Bhakti-Sandarbha, Annucheda 216)

NOTE: Quoting the Anubhäñya, Cc. Ädi 1.46: "Jéva Gosvämé clearly defined that a pure
devotee's observation of the spiritual master and Lord Çiva as one with the Personality of
Godhead exists in their being very dear to the Lord, not identical with Him in all respects."

A Guru in Name Only Commits a Great Offense

 1.43
gurur na sa syät sva-jano na sa syät
pitä na sa syäj janané na sä syät
daivaà na tat syän na patiç ca sa syän
na mocayed yaù samupeta-måtyum

One who cannot deliver his dependents from repeated birth and death should
never become a guru, a relative, a father, mother, demigod, or husband. (Bhäg. 5.5.18)
1.44
sei se parama bandhu, sei pitä-mätä
çré-kåñëa-caraëe yei prema-bhakti-dätä
sakala janme pitä-mätä sabe päya
kåñëa guru nähi mile, bhajaha hiyäya

Under ordinary circumstances one's own father and mother are worshipable, but
in every species one gets a father and mother. Far rarer is to get guru and Kåñëa. The
spiritual master can bestow prema-bhakti to the those who have attained his mercy,
therefore he is the topmost father, mother, and friend of everyone. (Caitanya Maìgala,
Madhya-khaëòa)

Scholarship is no Qualification for Becoming a Guru

1.45
çabda-brahmaëi niñëäto na niñëäyät pare yadi
çramas tasya çrama-phalo hy adhenum iva rakñataù

One may be expert in Vedic scholarship, but if he fails to understand the position
of the Absolute Truth and doesn't recognize Kåñëa as the Supreme Personality of
Godhead all his study is a waste of time. His hard work will be his only reward, and his
efforts will be like the labor of one who struggles to maintain a cow that has no calf and
cannot produce milk. (Bhäg. 11.11.18)

A Non-Vaiñëava Cannot be a Guru

l.46
mahä-kula-prasüto 'pi sarva-yajïeñu dékñitaù
sahasra-çäkhädhyäyé ca na guruù syäd avaiñëavaù
 Even if born in an aristocratic brähmaëa family, initiated with all the appropriate
Vedic sacrifices, and has studied a thousand branches of Vedic knowledge one who is
not a Vaiñëava can never be a guru. (Hari-bhakti-viläsa 1.45)

Bogus Gurus

1.47
paricaryä-yaço-lipsuù çiñyäd gurur na hi

One who accepts disciples for personal service and fame is unfit to be a guru.
(Viñëu Småti)
1.48
guravo bahavaù santi çiñya-vittäpahärakäù
durlabhaù sad-gurur devi çiñya-santäpahärakaù

Many gurus take advantage of their disciples and plunder them. They exploit
their disciples for sex, and use them to amass wealth, but a guru who can remove the
miseries of his disciples is very rare. (Puräëa-väkya)

The Injunction to Abandon a Bogus Guru

1.49
guror apy avaliptasya käryäkäryam ajänataù
utpatha-pratipannasya parityägo vidhéyate
A guru addicted to sensual pleasure and polluted by vice, who is ignorant and has
no power to discriminate between right and wrong, or who is not on the path of
çuddha-bhakti must be abandoned. (Mahäbhäräta, Udyoga-parva, 179.25)

1.50
snehäd vä lobhato väpi yo gåhnéyäd dékñayä
tasmin gurau sa-çiñye tat devatä çäpa äpatet

If a guru, disregarding the standard for giving dikñä, gives the mantra to his
disciple out of greed or mundane affection, he is cursed by the gods along with that
disciple. (Hari-bhakti-viläsa 2.7)
 1.51
yo vyakti nyäya rahitam anyäyena çåëoti yaù
täv ubhau narakaà ghoraà vrajataù kälam akñayam

One who assumes the dress and position of an äcärya, who speaks against the
conclusions of Çrémad Bhägavatam and other scriptures, or performs kértana opposed to
the proper glorification of Çré Kåñëa, certainly goes to hell for countless lifetimes along
with his disciples and whoever else hears such non-devotional talks and kértanas.
(Hari-bhakti-viläsa 1.101)

1.52
vaiñëava-vidveñé cet parityäjya eva. "guror api avaliptasye" ti smaraëät, tasya vaiñëava-
bhäva-rähityena avaiñëavatayä avaiñëavopadiñöeneti vacana-viñaya tväcca. Yathokta-
lakñaëasya çré-guror-avidyamänatäyastu tasyaiva mahä-bhägavatasyaikasya nitya-
sevanaà paramaà çreyaù.

A guru who is envious of pure devotees, who blasphemes them, or behaves

maliciously towards them should certainly be abandoned, remembering the verse
"guror api avaliptasya" (See 1.49). Such an envious guru lacks the mood and character
of a Vaiñëava. The çästras enjoin that one should not accept initiation from a non-
devotee (avaiñëavopadiñöena... See 1.54). Knowing these injunctions of the scriptures, a
sincere devotee abandons a false guru who is envious of devotees. After leaving one
who lacks the true qualities of a guru, if a devotee is without a spiritual guide, his only
hope is to seek out a mahäbhägavata vaiñëava and serve him. By constantly rendering
service to such a pure devotee, one will certainly attain the highest goal of life. (Bhakti-
sandarbha, Annucheda 238)

A Materialistic, Professional, Family or

Vyavahärika-guru Must be Given up

1.53
paramärtha-gurväçrayo vyavahärika-gurvädi parityägenäpi kartavyaù

One should not accept a spiritual master based on hereditary, social or

ecclesiastical convention. Such a professional guru should be rejected. One must accept
a qualified spiritual master, who can help one advance towards the ultimate goal of life,
kåñëa-prema. (Bhakti-sandarbha, annucheda 210)

Who Rejects a False Guru Must Accept a Real Guru

 1.54
avaiñëavopadiñöena mantreëa nirayaà vrajet
punaç ca vidhinä samyag grähayed vaiñëaväd guroù

One who gets his mantra from a guru who is a non-devotee or who is addicted to
sensual pleasure is doomed to a life in hell. Such a person must immediately approach a
genuine Vaiñëava guru and again accept the mantra from him. (Hari-bhakti-viläsa
4.366)

Why Become a Disciple

1.55
nå-deham ädyaà su-labhaà su-durlabhaà
plavaà su-kalpaà guru-karëadhäram
mayänukülena nabhasvateritaà
pumän bhaväbdhià na taret sa ätma-hä

This human form of life is rare and it can award all the benefit of life. It is
superior to all other forms of life, for having attained it, one may easily cross over the
ocean of material existence. The human form of life is like a ship for crossing the
material ocean. The guru is the captain and the mercy of Kåñëa is the favorable wind
that carries the ship safely across. One who fails to make use of the human form of life
for crossing the ocean of birth and death is the killer of the self. (Bhäg. 11.20.17)

Who Thinks the Spiritual Master an Ordinary man Goes to Hell

1.56
guruñü nara-matir yasya vä näraké saù

One who thinks that the spiritual master is an ordinary man is said to live in hell.
(Pädma Puräëa)

Who Thinks the Guru an Ordinary man Finds his

Attempts at Spiritual Progress as Useless as an Elephant's Bath

1.57
yasya säkñäd bhagavati jïäna-dépa prade gurau
 martyäsad-dhéù çrutaà tasya sarvaà kuïjara-çaucavat

The guru is considered as the Supreme Lord Himself, because he gives the light of
transcendental knowledge to his disciples. Consequently, for one who maintains the
material conception that the guru is an ordinary human being, everything is frustrated.
His attempts to progress in spiritual life, his Vedic studies and scriptural knowledge, his
penance's and austerities, and his worship of the Deity are all as useless as the bathing
of an elephant. (Bhäg. 7.15.26)

For Transcendental Knowledge one Must Approach a Guru

1.58
tad viddhi praëipätena paripraçnena sevayä
upadekñyanti te jïänaà jïäninas tattva-darçinaù

Just try to learn the truth by approaching a spiritual master. Surrender to him and
inquire from him and render service at his lotus feet. The self-realized soul can impart
knowledge unto you, for he has seen the truth. (Bhagavad-gétä 4.34)

The Guru Takes one Beyond Jïäna to Pure Devotion

1.59
evaà gurüpäsanayaika-bhaktyä
vidyä-kuöhäreëa çitena dhéraù
vivåçcya jéväçayam apramattaù
sampadya cätmänam atha tyajästram

With steady intelligence you should develop unalloyed devotional service by

careful worship of the spiritual master, and with the sharp ax of transcendental
knowledge you should cut off the subtle material covering of the soul. Upon realizing
the Supreme Personality of Godhead, you should then give up the ax of analytic
knowledge. (Bhäg. 11.12.24)

Guru and Lord Nityänanda are Nondifferent

1.60
saàsärera pära haiyä bhaktira sägare
ye òübibe se bhajuka nitäi cändere
 ämära prabhura prabhu çré gaurasundara
e baòa bharasä citte dhari nirantara

Beyond the ocean of birth and death is the bhakti ocean. Let those who would go
there worship Lord Nityänanda (the original guru ). I will hold this faith within my
heart forever: My master is Nityänanda; His Lord is Gaurasundara. (By the mercy of
Lord Nityänanda one gets the mercy of Gaurasundara. Nityänanda is therefore the
original guru. As such the guru is the representative of Lord Nityänanda. These two
are nondifferent.)(Cb. 1.17.152-153)
1.61
nitäi-pada-kamala, koöi-candra-suçétala,
ye chäyäy jagata juräy
heno nitäi bine bhäi, rädhä-kåñëa päite näi,
dåòha kori' dharo nitäir päy
se sambandha nähi jä'r, båthä janma gelo tä'r,
sei paçu boro duräcär,
nitäi nä bolilo mukhe, majilo saàsära-sukhe,
vidyä-kule ki koribe tär
ahaokäre matta hoiyä, nitäi-pada päsariyä,
asatyere satya kori mäni
nitäiyer karuëä ha'be, vraje-rädhä-kåñëa päbe,
dhara nitäi-caraëa du 'khäni.
nitäiyer caraëa satya, tähära sevaka nitya,
nitäi-pada sadä koro äça
narottama boro dukhi, nitäi more koro sukhé,
räkho räìgä-caraëera päça

The lotus feet of Lord Nityänanda are more soothing than millions of moons.
This world is ablaze with the fire of birth and death, but the cool shade of the lotus feet
of Lord Nityänanda can give relief to the entire universe. No one can approach Rädhä-
Kåñëa without Lord Nityänanda. If one wants to enter into the service of Rädhä-Kåñëa,
he must take shelter at the lotus feet of Nityänanda. He has not established a
relationship with Lord Nityänanda has wasted his life. His birth in the human form of
life is useless. He is no better than an animal being absorbed in eating, sleeping, mating,
and fighting. Such a two-legged animal, whose mouth has never uttered the name
"Nitäi," wallows in the pleasures of family life, and enjoys the happiness offered by
birth, death, old age, and disease in the forest fire of material existence.
If one has no connection with Nityänanda, his so-called academic education and
birth in a high family or great nation will not protect him. At the time of death
nature's law will act, his work will be finished. He will get another body according to
his karma.
Why are these human animals acting in this way? They are maddened by a false
conception of life. They have identified the self with the body, and thus they have
forgotten their eternal relationship with Nityänanda. Such forgetful persons accept the
illusory energy as factual. They consider truth to be unreal and mistake illusion for
reality. By the mercy of Nityänanda prabhu, however, one can attain the service of
Rädhä-Kåñëa in Våndävana. Therefore, take shelter of the holy feet of Lord
Nityänanda. (Prärthanä, Narottama Däsa)

The Authorized Sacred Tradition

1.62
ämnäyaù çrutayaù säkñäd brahma-vidyeti viçrutäù
guru-paramparä-präptäh viçva-kartur hi brahmaëaù

Transcendental knowledge, which is received through the system of paramparä,

beginning with Brahmä, the creator, and which is embodied in the Çruti is known as
ämnäyaù, or the authorized sacred tradition. (Mahäjana-kärikä)

Lord Brahmä, the Original Teacher

1.63
brahmä devänäà prathamaù sambabhüva
viçvasya kartä bhuvanasya goptä
sa brahma-vidyäà sarva-vidyä-pratiñtam
atharväya jyeñöa-puträya präha

Lord Brahmä is the foremost of the demigods. He is the creator of the universe,
and its guardian. He instructed his eldest son, Atharva in the science of transcendental
knowledge (brahma-vidyä), and thus became the first teacher within the universe. All
other knowledge is based on this knowledge. (Muëòaka Upaniñad 1.1.1)

Çré Madhva the Sampradäya Äcärya

1.64
änanda-tértha-näma sukha-maya-dhäma yatir jéyät
saàsärärëava-taraëém yam iha janäù kértyanti budhäù
 All glories to Çré Madhväcärya Prabhu, who is known as Ananda-tértha, the holy
abode of transcendental bliss. The wise know him as the boat for crossing over the
ocean of material existence, and so they always chant his glories. (Prameya-ratnävalé)

The Brahmä-Madhva Gauòéya Sampradäya

1.65
çré-kåñëa-brahma-devaåñi-bädaräyaëa-saojïakän
çré-madhva-çré-padmanäbha-çréman-nåhari-mädhavän
akñobhya-jayatértha-çré-jïänasindhu-dayänidhén
çré-vidyänidhi-räjendra-jayadharmän-kramädvayam
puruñottama-brahmaëya-vyäsatérthaàç ca saàstumaù
tato lakñmépatià çréman-mädhavendraï ca bhaktitaù
tac chiñyän çréçvarädvaita-nityänandän-jagat-gurün
devam-éçvara-çiñyaà-çré-caitanyän ca bhajämahe
çré-kåñëa-prema-dänena yena nistäritaà jagat
kali-kaluña-santaptaà karuëä-sindhunä svayam
mahäprabhu-svarüpa-çré-dämodaraù-priyaokaraù
rüpa-sanätanau dvau ca gosvämé-pravarau prabhu
çré-jévo-raghunäthaç ca rüpa priyo mahä-matiù
tat-priyaù kaviräja-çré-kåñëa-däsa-prabhur mataù
tasya priyottamaù çrélaù seväparo narottamaù
tad-anugata-bhaktaù çré-viçvanäthaù sad-uttamaù
tad äsaktaç ca gauòéya-vedäntäcärya-bhuñaëam
vidyäbhüñaëa-päda çré-baladeva-sad-äçrayaù
vaiñëava-sarvabhauma-çré-jagannätha-prabhus tathä
çré-mäyäpura-dhämnas tu nirdeñöä-sajjana-priyaù
çuddha-bhakti-pracärasya müli-bhüta ihottamaù
çré-bhaktivinodo devas tat-priyatvena viçrutaù
tad-abhinna-suhåd-varyo mahä-bhägavatottamaù
çré-gaura-kiçoraù säkñäd-vairägyaà vigrahäçritam
(mäyävädi-ku-siddhanta-dhvänta-räçi-niräsakaù
viçuddha-bhakti-siddhäntaiù svänta-padma-vikäçakaù
devo 'sau paramo haàso mattaù-çré-gaura-kértane
pracäräcära-käryeñu nirantaraà-mahotsukaù
 hari-priya-janair-gamya oà viñëu-päda-pürvakaù
çré-pädo bhakti-siddhänta-sarasvaté-mahodayaù
sarve te gaura-vaàçyaç ca parama-haàsa-vigrahäù
vayaà ca praëatä däsäs tad ucchiñöa-grahägrahäù)

The above Sanskåt verse describing the Gauòéya Vaiñëava guru-paramparä was
composed by Çréla Bhaktisiddhänta Sarasvaté Öhäkura (with the exception of the part
in parenthesis, which was later added by his disciples). He translated it in the form of a
Bengali poem, which follows:

1.66
kåñëa haite catur-mukha, haya kåñëa sevonmukha,
brahmä haite näradera mati
närada haite vyäsa, madhva kahe vyäsa-däsa,
pürëa-prajïa padmanäbha-gati
nåhari mädhava vaàçe, akñobhya-paramahaàse,
çiñya bali' aìgékära kare
akñobhyera çiñya jaya-tértha näme paricaya,
täora däsye jïänasindhu tare
tähä haite dayänidhi, täora däsa vidyänidhi,
räjendra haila täohä ha'te
täohära kiokara jaya-dharma näme paricaya,
paramparä jäna bhäla mate
jayadharma-däsye khyäti, çré puruñottama yati,
tä'hä ha'te brahmaëya-tértha süri
vyäsa-tértha täora däsa, lakñmé-pati vyäsa-däsa,
tähä ha'te mädhavendra puré
mähavendra puré-vara, çiñya-vara çré éçvara,
nityänanda çré-advaita-vibhu
éçara-puréke dhanya, karilena çré caitanya,
jagad-guru-gaura-mahäprabhu
mahäprabhu çré-caitanya, rädhä-kåñëa nahe anya,
rüpänuga-janera-jévana
viçvambhara priyaokara, çré svarüpa dämodara,
çré gosvämé rüpa-sanätana
rüpa-priya mahäjana, jéva raghunätha hana,
 täora priya kavi kåñëa däsa
kåñëa däsa priya-vara, narottama seväpara,
yäora pada viçvanätha äça
viçvanätha bhakta-sätha, baladeva jagannätha,
täora priya çré bhaktivinoda
mahäbhägavata-vara, çré-gaura-kiçora-vara,
hari-bhajanete yäora moda
çré varñabhänavé-bara, sadä sevya-seväparä,
täohära dayitadäsa näma
ei saba hari-jana, gauräìgera nija-jana,
taodera ucchiñöe mora käma
The teachings of pure devotional service to Kåñëa begins with Kåñëa Himself. He
revealed this divine knowledge to the four-headed Brahmä, who taught it to Närada.
Närada taught it to Vyäsa, who taught it to his servant, Madhväcärya. From
Madhväcärya it passed to Padmanäbha, Narahari, and Mädhava. Mädhava's disciple
was Akñobhya. Akñobhya's disciple was Jayatértha, whose foremost disciple was
Jïänasindhu. After Jïänasindhu was Dayänidhi, whose disciple was Vidyänidhi, also
known as Vidyädhiraja Tértha. His disciple was Räjendra Tértha, whose principle
disciple was Jayadharma, also known as Vijayadhvaja Tértha, the famous Bhägavatam
commentator. His disciple was Puruñottama Tértha, whose foremost disciple was
Brahmanya Tértha. His disciple was Vyäsatértha, whose disciple was Lakñmépaté Tértha.
In this way one should understand the guru-paramparä.
Lakñmépaté Tértha initiated Çré Mädhavendra Püré, the best of sannyäsés, whose
favorite disciple was Içvara Püré. Two of his foremost disciples were the two great
incarnations of Godhead, Lord Nityänanda and Advaita Prabhu. Lord Caitanya made
Içvara Püré greatly fortunate by accepting him as guru. Caitanya Mahäprabhu is none
other than Çré Rädhä-Kåñëa combined. He is the life and soul of the Rüpänuga
Vaiñëavas. The most dear follower of Çré Caitanya, who was also known as
Viçvambhara, was Svarüpa Dämodara, whose principle followers were Rüpa and
Sanätana Gosvämé. The beloved followers of Rüpa and Sanätana were Çré Jéva and
Raghunätha däsa, whose dearmost servant was Kåñëadäsa Kaviräja Gosvämé. The
dearmost follower of Kåñëadäsa was Narottama däsa Öhäkura. Narottama's follower,
Viçvanätha Cakravarté Öhäkura, had no desire other than the service of Narottama's
lotus feet. The foremost devotee of Viçvanätha was Baladeva Vidyäbhüñaëa, and then
Jagannätha däsa Bäbäjé. The dear servant of Jagannätha däsa Bäbäjé was Bhaktivinoda
Öhäkura. Bhaktivinoda Öhäkura was followed by Çré Gaura Kiñora däsa Bäbäjé, a great
devotee, whose only pleasure was the service of Çré Hari.
All these pure devotees of the Lord represent the dynasty of Çré Gauräìga, the
Gaura-vaàça. Their holy feet are my only refuge. I am devoid of any real service to
them, but hope that one day their service may be mine. I am only a fallen tridaëòé-
sannyäsé by the name of Bhaktisiddhänta Sarasvaté."
Thus ends the First Jewel of the Gauòéya Kaëöhahära, entitled Guru-tattva.

BHÄGAVAT-TATTVA

Bhägavatam is the Crown Jewel of all Revealed Scriptures

2.1
dharmaù projjhita-kaitavo 'tra paramo nirmatsaräëäà satäà
vedyaà västavam atra vastu-çivadaà täpa-trayonmülanam
çrémad-bhägavate mahä-muni-kåte kià vä parair éçvaraù
sadyo hådy avarudhyate 'tra kåtibhiù çuçrüñubhis tat-kñaëät

Completely rejecting all religious principles that are materially motivated,

Bhägavata-Puräëa propounds the highest truth, which is understandable by those
devotees who are fully pure in heart. The highest truth is reality distinguished from
illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful
Bhägavatam, compiled by the great sage Vyäsa in the maturity of his spiritual
realization, is sufficient in itself for God-realization. What is the need for any other
scripture? As soon as one attentively and submissively hears the message of
Bhägavatam, by this culture of knowledge, the Supreme Lord is established within his
heart. (Bhäg. 1.1.2)

2.2
'kåñëa-bhakti-rasa-svarüpa' çré-bhägavata
täte veda-çästra haite parama mahattva

Çrémad-Bhägavatam gives direct information of the mellows derived from service

to Kåñëa. Therefore Çrémad-Bhägavatam is above all other Vedic literature. (Cc.
Madhya 25.150)

Bhägavatam is the Ripened Fruit of the Vedic Desire Tree

2.3
nigama-kalpa-taror galitaà phalaà
 çuka-mukhäd amåta-drava-saàyutam
pibata bhägavataà rasam älayaà
muhur aho rasikä bhuvi bhävukäù

Çrémad-Bhägavatam is the essence of all Vedic literature. It is the ripened fruit of

the desire tree of Vedic knowledge. It has been sweetened by emanating from the
mouth of Çukadeva Gosvämé. O thoughtful men, who relish transcendental mellows,
always taste this fully ripened fruit. As long as you are aspiring to be absorbed in the
transcendental bliss derived from the Lord's loving service, you should continue tasting
Çrémad-Bhägavatam even after liberation. (Bhäg. 1.1.3)

Bhägavatam is the Literary Incarnation of Kåñëa

2.4
kåñëe sva-dhämopagate dharma-jïänädibhiù saha
kalau nañöa-dåçäm eña puräëärko' dhunoditaù
Çrémad-Bhägavatam is as brilliant as the sun. After Lord Kåñëa has left for His
abode, accompanied by dharma and knowledge, it has arisen to save us from the
darkness of the age of Kalé. (Bhäg. 1.3.43)

Paramahaàsas Sing Bhägavatam for the Benefit of all Souls

2.5
anarthopaçamaà säkñäd
bhakti-yogam adhokñaje
lokasyäjänato vidväàç
cakre sätvata-saàhitäm
yasyäà vai çrüyamäëäyäà
kåñëe parama-püruñe
bhaktir utpadyate puàsaù
çoka-moha-bhayäpahä

The material miseries of the living entity, which are superfluous to him, can be
directly mitigated by the linking process of devotional service; but the mass of people
do not know this, therefore the great sage Vyäsa compiled this Vedic literature, which
is in relation to the Supreme Truth. Simply by hearing this Vedic literature, the feeling
for devotional service to Kåñëa sprouts up at once to extinguish the fire of lamentation,
illusion, and fearfulness within the heart. (Bhäg. 1.7.6,7)
 Bhägavatam is Dear to the Topmost Paramahaàsas

2.6
çrémad-bhägavataà puräëam amalaà yad vaiñëavänäà priyaà
yasmin päramahaàsyam ekam amalaà jïänaà paraà géyate
tatra jïäna-viräga-bhakti-sahitaà naiskarmyam äviñktaà
tac chåëvan sü-paöhan vicäraëa-paro bhaktyä vimucyen naraù

Çrémad-Bhägavatam is the spotless Puräëa. It is especially dear to the Vaiñëavas; it

has knowledge that is especially appreciated by the paramahaàsas. When carefully
studied, heard, and understood again and again, it opens the door to pure devotion
through which one never returns to the bondage of illusion. (Bhäg. 12.13.18)

Bhägavatam is the Natural Commentary on

Vedänta, Mahäbhäräta, Gäyatré, and the Vedas

2.7
artho 'yaà brahma-süträëäà bhäratärtha vinirëayaù
gäyatré-bhäñya-rüpo 'sau vedärtha-paribåàhitaù

Çrémad-Bhägavatam explains the meaning of Vedänta and the purpose of

Mahäbhäräta. It reveals the inner meaning of the gäyatré mantra and the essence of the
Vedas. (Hari-Bhakti-Viläsa 10.394)

2.8
gäyatréra arthe ei grantha-ärambhana
"satyaà paraà" sambhandha, "dhémahi" sädhane prayojana

In the beginning of Çrémad-Bhägavatam is an explanation of the brahma-gäyatré

mantra: satyam param dhémahi, "We meditate upon the Absolute Truth." Here dhémahi
indicates the execution of devotional service and the attainment of the ultimate goal of
life, Çré Kåñëa, who is satyaà paraà, the Supreme Absolute Truth. (Cc. Madhya 25.147)

2.9
cäri-veda-upaniñade yata kichu haya
tära artha laïä vyäsa karilä saïcaya
 yei sutre yei åk viñaya vacana
bhägavate sei åk çloke nibandhana
ataeva brahma-sütrera bhäñya çré bhägavata
bhägavata-çloka, upaniñat kahe 'eka' mata

Vyäsadeva collected whatever conclusions were in the four Vedas and 108
Upaniñads, and composed them in the form of codes as the Vedänta-sütras. In Vedänta-
sütra the purpose of all Vedic knowledge is explained, and in Çrémad-Bhägavatam, it is
elaborated upon in 18,000 verses. What is explained in Çrémad-Bhägavatam and in the
Upaniñads serves the same purpose. (Cc. Madhya 25.98-100)

2.10
ye sütra-kartä, se yadi karaye vyäkhyäna
tabe sütrera müla artha lokera haya jïäna
If the Vedänta-sütras are explained by their author, Vyäsadeva, their original
meaning can be easily understood by the people in general. (Cc. Madhya 25.93)

2.11
ataeva bhägavata sutrera 'artha'-rüpa
nija-kåta sütrera nija-'bhäñya'-svarüpa

Çrémad-Bhägavatam gives the actual meaning of the Vedänta-sütras. The author of

the sütras is Vyäsadeva and he has explained their meaning in the Çrémad-Bhägavatam.
(Cc. Madhya 25.142)

2.12
ataeva bhägavata karaha vicära
ihä haite päbe sütra- çrutira artha-sära

Study Çrémad-Bhägavatam meticulously. Then you will understand the actual

meaning of Vedänta-sütra. (Cc. Madhya 25.153)

Bhägavatam is the essence of all the scriptures

2.13
sarva-vedetihäsänäà
säraà säraà samüddhåtam
 The essence of all Vedic literature, the Vedas, Puräëas, and Itihasas, has been
collected in the Çrémad-Bhägavatam. (Cc. Madhya 25.145)

Whoever Disregards Bhägavatam and Relies

on Çaokäräcärya 's Commentary is Lost

2.14
jévera nistära lägi' sütra kaila vyäsa
mäyävädi-bhäñya çunile haya sarva-näça

Vyäsadeva presented the Vedic literature for the deliverance of the conditioned
souls, but if one hears the commentary of Çaìkaräcärya everything is spoiled. (Cc.
Madhya 6.169)

Bhägavatam Reveals the Inner Meaning of Vedänta

2.15
sarva-vedänta-säraà hi çré-bhägavatam iñyate
tad-rasämåta-tåptasya nänyatra syäd ratiù kvacit

Çrémad-Bhägavatam is accepted as the essence of all Vedic literature and Vedantic

philosophy. Whoever tastes the transcendental mellow of Çrémad-Bhägavatam is never
attracted to any other literature. (Bhäg. 12.13.15)

Bhägavatam is the Cream of the Vedas and the Very Form of Kåñëa

2.16
sabe puruñärtha 'bhakti' bhägavate haya
'premarüpa bhägavata' cärivede kaya
cäri veda-dadhi bhagavata
mathilenn çuke-khäilenu parikñita

Çrémad-Bhägavatam speaks of the highest goal of life, devotional service, divine

love of Kåñëa. According to all the Vedas Çrémad-Bhägavatam is the very form of divine
love. The four Vedas are like yogurt, but the Çrémad-Bhägavatam is like butter. The
churner of this butter is Çukadeva Gosvämé, and the eater of this butter is Parékñita
Mahäräja. (Cb. Madhya. 22.15-l6)

2.17
kåñëa-tulya bhägavata vibhu, sarväçraya
prati-çloke prati-akñare nänä artha kaya

Çrémad-Bhägavatam is as great as Kåñëa Himself, the Supreme Lord and the

shelter of everything. In each and every verse and syllable of Çrémad-Bhägavatam, there
are multi-faceted meanings, for it is as infinite as Kåñëa. (Cc. Madhya 24.318)

2.18
bhägavata, tuläsé gaìgäya, bhaktajane
caturdhä vigraha kåñëa ei cäri sane

Wherever Çrémad-Bhägavatam, Tuläsé-devé, the Ganges, and the devotees are

found, Kåñëa is always present. (Cb. Madhya 22.81)

Self-Manifest and Eternal, Bhägavatam is not

Ordinary Materialistic Literature

2.19
ädi-madhya-äntye bhägavate ei kaya
viñëu-bhakti nityasiddha akñaya avyaya
(Caitanya Bhägavata, Antya 3.506)
bhägavata-çästre se bhaktir tattva kahe
teïi bhägavata-sama kona çästra nahe
yena rüpa matsya-kurma-ädi avatära
ävirbhäva-tirobhäva äpanei haya
(Caitanya Bhägavata, Antya 3.509-511)
içvarera tattva yena bujhane na yäya
eimata bhägavata sarva-çäste gäya
(Cb. Antya 3.513)
premamaya bhägavata kåñëera çré aìga
tähäte kahena yata gopya kåñëeraìga
(Caitanya Bhägavata, Antya 3.516)
 hena bhägavata kona duñkåti paòiyä
nityänanda nindä kare tattva nä jäniyä
(Cb. Antya 3.534)

In the beginning, middle, and end, the Çrémad-Bhägavatam speaks only of

devotional service to Kåñëa. As such, this literature is eternally perfect, infallible, and
infinite, because it contains all truths pertaining to the infinite. Since the Çrémad-
Bhägavatam speaks exclusively of the truths of pure devotional service, it is
unparalleled among the çästras. No other scripture can compare with Çrémad-
Bhägavatam. In the same way that the avatäras of Kåñëa beginning with Matsya and
Kürma appear and disappear transcendentally, the Çrémad-Bhägavatam is not of
mundane origin. It appears and disappears of its own accord. In the same way that
truth about God Himself is inconceivable, the Çrémad-Bhägavatam is beyond all
material understanding. The Çrémad-Bhägavatam is full of kåñëa-prema. It is a part of
Kåñëa Himself, for it describes Kåñëa's confidential pastimes. Whoever offends the
lotus feet of Lord Nityänanda is a great sinner. Despite his deep study and scholarship,
such a person will never understand the Çrémad-Bhägavatam.

Bhägavatam is Beyond Sensual Experience

2.20
pädau yadéyau prathamadvitéyau tåtéyaturyau kathitau yadurü
näbhistathä païcama eva ñañöho bhüjäntaraà doryugalaà tathänyau
kaëöhas tu räjan navamo yadéyo mukharavindaà daçamäà praphullam
ekädaço yasya laläöapaööakaà çiro'pi tu dvädaça eva bhäti
tamädidevaà karuëänidhänaà tamälavarëaà suhitävatäram
apärasaàsära samudra-setuà bhajämahe bhägavata-svarüpam

I worship that Supreme Lord Çré Kåñëa, the origin of all the gods, the abode of
mercy, whose transcendental form is black like the tamal tree, and who has appeared in
the form of His sound avatära, Çrémad-Bhägavatam. It is the literary incarnation of
Kåñëa, a bridge by which lost souls can cross the ocean of repeated birth and death.
Çrémad-Bhägavatam has twelve cantos, which correspond to the twelve different
parts of Kåñëa's divine form. The first two cantos are the lotus feet of Kåñëa. The third
and fourth cantos are His lotus thighs. The fifth canto is His lotus navel. The sixth
canto is His torso and chest. The seventh and eight cantos are his lotus arms. The
ninth canto is his throat. The tenth canto is his beautiful lotus face. The eleventh
canto is His forehead, and the twelfth canto is His crown. (Padma Puräëa)

Two Kinds of Bhägavata the Book and the Person

 2.21
dui sthäne bhägavata näma çuni mätra
grantha-bhägavata, ära kåñëa-kåpä-pätra

The name bhägavata applies to two things: the book Bhägavata, and the agent of
Kåñëa's mercy, the devotee bhägavata. (Cb. Antya 3.532)

2.22
eka bhägavata baòa bhägavata-çästra
ära bhägavata bhakta bhakti-rasa-pätra

One of the bhägavatas is the great scripture, Çrémad-Bhägavatam. The other is the
pure devotee bhägavatam, who is absorbed in bhakti-rasa. (Cc. Ädi 1.99)
2.23
dui bhägavata dvärä diyä bhakti-rasa
täohära hådaye täore preme haya vaça

Through the actions of these two bhägavatas the Lord instills the mellows of
bhakti-rasa into the heart of a living being and thus the Lord, in the heart of His
devotee, comes under the control of His devotee's love. (Cc. Ädi 1.100)

2.24
mäyä-mugdha jévere nähi svataù kåñëa-jïäna
jévere kåpäya kailä kåñëa veda puräëa

The conditioned soul cannot revive his Kåñëa consciousness by his own effort, but
out of causeless mercy, Kåñëa, in the form of Vedavyäsa, compiled the Vedic literature
and its supplements, the Puräëas. (Cc. Madhya 20.122)

The Inconceivable Nature of Bhägavatam

2.25
mahäcintya bhägavata sarvaçästre gäya
ihä nä bujhiye vidyä, tapa, pratiñöhäya
bhägavata bujhi heno yära äcche jïäna
 se nä jäne kabhu bhägavatera pramäëa
According to all the revealed scriptures, the Çrémad-Bhägavatam is inconceivable,
beyond mundane understanding. Its meaning cannot be understood either by
scholarship or penance. One who is not a devotee of Kåñëa, no matter how great a
scholar he may be, will never understand Çrémad Bhägavatam. (Cb. Madhya 22.13-14)

2.26
bhägavate acintya éçvara-buddhi yäora
se jänaye bhägavata-artha bhakti-sära

Çrémad-Bhägavatam has inconceivable knowledge about the Supreme Lord. One

who knows this knows the Çrémad-Bhägavatam gives the essence of devotion to Kåñëa.
(Cb. Madhya 22.25)

2.27
ahaà vedmi çuko vetti
vyäso vetti na vetti vä
bhaktyä bhägavataà grähyaà
na buddhyä na ca öékayä

I know Çukadeva knows the meaning of Çrémad-Bhägavatam, whereas Vyäsadeva

may or may not know it. The Çrémad-Bhägavatam can only be known through bhakti,
not by mundane intelligence or by reading many commentaries. (Cc. Madhya 24.313)

Bhägavatam is Understood Through Vaiñëavas

2.28
"yäha, bhägavata paòa vaiñëavera sthäne
ekänta äçraya kara caitanya-caraëe

If you want to understand Çrémad-Bhägavatam you must approach a self-realized

Vaiñëava and study it under his guidance while at the same time taking exclusive
shelter of the lotus feet of Lord Caitanya. (Cc. Antya 5.131)

2.29
vaiçëava-päça bhägavata kara adhyayana
 [Lord Caitanya said to Raghunätha Bhaööa.] Study Çrémad-Bhägavatam from a
pure Vaiñëava who has realized God. (Cc. Antya 13.113)

Study Bhägavatam Under the Spiritual Master

2.30
vipra kahe, mürkha ämi çabdärtha nä jäni
çuddhäçuddha gétä paòi guru-äjïä mäni
yävat paòon, tävat päëa tänva-daraçana
ei lägi' gétäpäöha nä chäòe mora mana

Sometimes my reading of the Bhagavad-gétä is correct and sometimes it is

incorrect. I simply do so on the order of my guru. As long as I read Bhagavad-gétä, I can
see Kåñëa. It is for this reason I read Bhagavad-gétä, and my mind cannot give it up.
(Cc. Madhya 9.98,101)

Study Bhägavatam in Light of Previous Acäryas

2.31
çrédhara-svämé-prasäde 'bhägavata' jäni
jagad-guru çrédhara-svämé 'guru' kari' mäni
çrédharänugata kara bhägavata-vyäkhyäna
abhimäna chäòi' bhaja kåñëa bhagavän

By the mercy of Çrédhara Svämé, one can understand the meaning of Çrémad-
Bhägavatam. For this, reason he is the guru of the whole world, and I consider him my
guru. You should explain the Çrémad-Bhägavatam by following the version of Çrédhara
Svämé. Giving up all false ego, you should worship Çré Kåñëa, the Supreme Personality
of Godhead. (Cc. Antya 7.133,136)

Who Does not Recognize Bhägavatam is Doomed

2.32
mui, mora bhakta, ära grantha-bhägavate
yära bheda äcche tära näça bhälamate
 Myself, My devotees, and the scripture Çrémad-Bhägavatam one who sees any
difference between these three will find that all his intelligence has been destroyed.
(Cb. Madhya 18)

2.33
ye vä bhaööäcärya, cakravarté, miçra saba
tä'rä o nä jäne saba grantha-anubhava
çästra paòäiyä sabe ei karma kare
çrotära sahita yamapäçe òubi' mare
The so-called Bhaööäcäryas, Cakravartés, Miçras, and others make a business out of
the scripture, but have no realization at all. All their study of scripture is simply karmic
activity. Whoever hears from them will be bound by Yamaräja and dragged down to
hell at the time of death. (Cb. Ädi 2.67-68)

2.34
bhägavata ye nä mäne, se yavana sama
tära çästä äcche janme janme prabhu yama

Whoever has no regard for Çrémad-Bhägavatam is the same as a yavana, an

untouchable heathen. He will be punished birth after birth by Lord Yamaräja. (Cb. Ädi
2.39)

Those Proud of Their Piety

Cannot Relish the Nectarean Juice of the Bhägavatam

2.35
mauna-vrata-çrüta-tapo-'dhyayana-sva-dharma-
vyäkhyä-raho-japa-samädhaya äpavargyäù
präyaù paraà puruña te tv ajitendriyäëäà
värtä bhavasty uta na vätra tu dämbhikänäm

O Lord, there are ten prescribed methods on the way to liberation: silence, vows,
hearing of Vedic knowledge, penance, study of Vedic literature's, piety, explaining the
çästras, solitude, japa, and samädhé. These are generally a means of livelihood for those
who have not conquered their senses. Because they are falsely proud of their religious
practices, however, these methods are all unsuccessful. (Bhäg. 7.9.46)
NOTE: The implication here is that because they are proud of practicing these
unsuccessful methods of liberation, so-called religionists (who cannot control their senses)
cannot appreciate Çrémad-Bhägavatam, despite performing all manner of pious activities.
Çréla Prabhupäda comments, ". The ten processes of liberation or improvement on the path
of liberation are not meant for devotees; kevalyä bhaktyä, if one simply engages in
devotional service to the Lord, all ten methods of liberation are automatically observed."

Lecturing on Bhägavatam as a Profession is Prohibited

So is Initiating Unqualified Disciples to Increase One's Wealth
So is Reciting Bhägavatam to the Faithless for One's Prestige

2.36
na çiçyän anubadhnéta granthän naiväbhyased bahün
na vyäkhyäm upayuïjéta närambhän ärabhet kvacit

A sannyäsé must not present allurements of material benefits to attract disciples.

He should not initiate unqualified disciples in order to expand the number of his
followers for prestige and material gain. He should not unnecessarily read many books,
nor should he lecture on scriptures like the Çrémad-Bhägavatam as a way of making his
livelihood. He must not attempt to increase material opulence unnecessarily. He must
renounce endeavors for things that are beyond his means that cannot be attained even
at the expense of great time and energy (Mahärambha). (Bhäg. 7.13.8)

Çréla Prabhupäda comments: Sannyäsés sometimes indulge in material opulence by

unnecessarily constructing many temples and monasteries, but actually, such endeavors
should be avoided. Temples and monasteries should be constructed for the preaching of
Kåñëa consciousness, not to provide free hotels for persons who are useful for neither
material nor spiritual purposes. Temples and monasteries should be strictly off-limits to
worthless bands of crazy men. In the temples and monasteries, gatherings of unnecessary,
rejected, lazy fellows should be strictly disallowed. Temples and monasteries should be used
exclusively by devotees who are serious about spiritual advancement in Kåñëa
consciousness. Çréla Viçvanätha Cakravarté Öhäkura explains the word ärambha as
meaning mäöhädivyäparän, which means "attempts to construct temples and monasteries."
The first business of a sannyäsé is to preach Kåñëa consciousness, but if by the grace of
Kåñëa facilities are available, then he may construct temples and monasteries to give shelter
to serious students of Kåñëa consciousness. Otherwise such temples and monasteries are
not needed.

Who will not hear the Çrémad-Bhägavatam

2.37
 kathaïciddhanädikakämanayä yadi karmé vaktä
çrotä vä syät tadä sa virajyed evetyäha paçughnädvinä

One who is attached to enjoying the fruits of his work is called a karmé.
Whenever such a karmé (influenced by lusty desires, beginning with the desire for
material wealth), hears a lecture on Çrémad-Bhägavatam, he will stop listening and go
away, because he sees such hearing as a hindrance to his sense gratification. The
Bhägavatam refers to such persons as "killers of the self," because they commit spiritual
suicide by ignoring the message of Çrémad-Bhägavatam. Who but the killer of the soul
or an animal-killer would avoid hearing the sublime message the Bhägavatam?
(Särärtha-darçiné commentary, on Bhäg. 10.1.4.)

Further Prohibitions Against Lecturing on Bhägavatam for Money

2.38
çüdräëäà süpakäré ca yo harer näma-vikrayé
yo vidyä-vikrayé vipro viñahéno yathoragaù

One who is devoid of devotional service to Kåñëa, who cooks for çüdras, who
initiates disciples in the holy name for money, or who lectures on the scriptures for pay
is a brähmaëa in name only. His brahminical status is destroyed by such misdeeds.
These so-called vipers without posion who frighten the ignorant, they control their
ignorant disciples through fear and materialistic partiality, without having to show
them any really praiseworthy spiritual achievements. (Brahma-vaivarta Puräëa,
Prakåti-khaëòa, Chapter 21)

Don't Hear Bhägavatam From non Devotees

2.39
avaiçëava mukhodgérëaà pütaà harikathämåtam
çravanaà naive kartavyaà sarpocchiñtaà yathä payaù

Just as milk touched by the lips of a serpent has a poisonous effect, hari-kathä,
when heard from the lips of non-devotees, is poisonous. Both those who speak it and
those who hear it will suffer from the effects of poison. (Padma-Puräëa)

The Eighteen Puräëas

2.40
 brähmaà pädmaà vaiçëaväàca çaivaà laiogaà sagäruòam
näradéyaà bhägavatam ägneyaà skända-saàjïitam
bhaviñyaà brahmavaivarttaà märkaëòeyaà savämanam
värähaà mätsyaà kaurmaà ca brahmäëòäkhyamiti triñaö

There are eighteen Puräëas: Brahma, Padma, Viñëu, Çiva, Lioga, Garuòa,
Näradéya, Bhägavata, Agni, Bhaviñya, Skandha, Brahma-Vaivarta, Markaëòeya,
Vämana, Varäha, Matsya, Kürma-and Brahmäëòa. (Bhäg. 12.7.23-24)

The Puräëas Have Three Divisions: sättvika, räjasika, and tämasika

2.41
vaiñëavaà näradéyaà ca tathä bhägavataà çubham
gäruòaï ca tathä pädmaà värähaà çubhadarçane
sättvikäni puränäni vijïeyäni manéñibhiù
brahmy äëòaà brahmavaivarttaà märkaëòeyaà tathaiva ca
bhaviñyaà vämanaà brähmaà räjasäni nibodhata
mätsyaà kaurmaà tathä laiogaà çaivaà skändaà tathaiva ca
ägneyaïca syaòetäni tämasäni nibhodhata

O you of perfect vision! The self-realized sages have determined that there are
three divisions of the eighteen Puräëas corresponding to the modes of goodness,
passion, and ignorance. The Viñëu, Näradéya, Bhägavata, Garuòa, Padma and Varäha
Puräëas are in the mode of goodness. The Brahmäëòa, Brahma-vaivarta, Markaëòeya,
Bhaviñya, Vämana, and Brahma Puräëas are in the mode of passion. The six Puräëas in
the mode of ignorance, are Skandha, Matsya, Kürma, Lioga, Çiva, and Agni. (Brahma-
vaivarta Puräëa)

2.42
sättvikeñu ca kalpeçu mähätmyamadhikaà hareù
räjaseñu ca mähätmyamadhikaà brahmaëo viduù
tad-vadagneçca mähätmyaà tämaseñü çivasya ca
saokérëeñu sarasvatyäù pitåëäïçca nigadyate

The Puräëas in the mode of goodness glorify the Supreme Lord, Çré Kåñëa; those
in the mode of passion promote the glories of Lord Brahmä, the creator of the universe;
and those in the mode of ignorance celebrate the greatness of Agni, Çiva, and Dürga.
In addition many other scriptures have different mixtures of goodness, passion, and
ignorance, and promote the worship of demigods like Sarasvaté and Lakñmé along with
worship of ancestors, and many other lower religious processes. (Tattva-Sandarbha,
annucheda 17)

What is to be Known as Çästra

2.43
åg-yajuù-sämätharväïca bhärataà païcarätrakam
müla-rämäyaëaïcaiva çästramityabhidhéyate
yacchänukülametasya tacca çästraà prakértitam
ato'nya granthavistaro naiva çästraà kurvatma tat

The Åg, Yajur, Säma, and Atharva Vedas, as well as the Mahäbhäräta, the Närada-
Païcarätra, and the Rämäyaëa, are certainly known as çästra. Those books that
favorably follow in the footsteps of these authorized scriptures are also designated as
çästra. All other literature simply lead one down the wrong path, and can never be
known as scripture. (Madhva-Bhäñyadhåta, Skända-vacana)

What is Païcarätra

2.44
rätraï ca jïänavacanaà jïanaà païcavidhaà småtam
tenedaà païcarätraà ca pravadanti manéçiëaù

Païca means five. Rätra means jïäna. According to auth-orities there are five
kinds of knowledge. (Närada Païcarätra, 1.2.44)

Note: These five kinds of knowledge are: 1) Vedic, 2) Yogic, 3) Knowledge that is a product
of the world of birth and death, or experiential knowledge, 4) Knowledge by which
liberation is attained, and 5) Knowledge by which one attains to the loving service of Çré
Kåñëa. To explain these, saints and sages have composed scriptures known as Païcarätra
the treatise on five kinds of knowledge.

2.45
evam ekaà säokhyayogaà vedäraëyakarmeva ca
parasparäìgänyetäni païcarätrastu kathyate
 Literature that explains the five different kinds of Vedic literature: Saìkhya-
çästra; Yoga-çästra, the Vedas; the different branches of the Vedas, and the sub-
branches of all of these is known as Païcarätra. (Mahäbhäräta, Çäntiparva, Mokña-
Dharma, Chapter 349)

The Words of the Païcarätra are as Good as God

2.46
jïänaà paramatattvaà ca janma-måtyu-jaräpaham
tato måtyuïjayaù çambhuù saàpräpa kåñëavaktrataù

The best of innumerable Vaiñëavas, death-conquering Çambu, heard the

Païcarätra from the lotus mouth of Kåñëa. The knowledge contained in the Païcarätra
puts an end to birth, death, old age, and disease and reveals the Supreme truth.
(Närada Païcarätra 1.2.45)

Närada Païcarätra is the Cream of all Vedic Literature

2.47
dåñöhä sarvaà samälokya jïänaà saàpräpya Çaìkarät
jïänämåtaà païcarätraà cakära närado muniù

Çréla Närada Muni, after studying all the çästras, heard this unparalleled
transcendental knowledge from the lotus mouth of the best of devotees, Lord Çiva, who
heard it from Kåñëa. At that time he compiled the Païcarätra, which is the essence of
nectar. (Närada Païcarätra 1.2.56)

2.48
särabhutaà ca sarveçäà vedänäà paramädbhutam
näradéyaà païcarätraà puräëeñu sudurlabham

Närada Païcarätra is the essence of all the Vedas. It has extremely wonderful and
divine qualities. Among the Puräëas, it is rare to find such a wonderful scripture.
(Närada Païcarätra 1.2.61)

Närada Païcarätra is Authorized.

2.49
 "païcarätrasya kåtsnasya vaktä tu bhagavän svayam
sarveçu ca nåpaçreñöha jïäneñvebheñu dåçyate
yathägamaà yathäjïänaà niñöhä näräyaëaù prabhuù
na caivamenaà jänanti tamobhutä viçämpate
tameva çästrakartäraù pravadanti manéñiëaù
niùsaàçayeñu sarveñu nityaà vasanti vai hariù
sa saàñayäddhetu balännädhyavasati mädhavaù"
atra païcarätrameva gariñöhamäceñöha païcarätrasetyädau
bhagavän svayamiti.
daivaprakåtayastu tattatsarvävalokanena païcarätraprapti pädye çré näräyaëa ei
paryavasantétyäha sarveñviti.
asuräàstu nindati na cainamiti.
niùsaàçyesviti tasmät jhaöiöi vedärtha-pratipattaye païcarätramevädtayamiti.

O best of Kings, Lord Näräyaëa spoke the Närada Païcarätra. After carefully
scrutinizing all the revealed scriptures, and having divined their essential meanings, He
established this truth, which is without material boundaries. O my Lord! Those who
are ensconced in the mode of ignorance, and who are saturated with the qualities of
ignorance can never understand the different kinds of truths this literature expounds.
Throughout the scriptures they have compiled the åçés glorify Lord Näräyaëa. Without
doubt, Çré Kåñëa eternally resides in those literature. In those scriptures that are filled
with doubts and arguments, Çré Kåñëa doesn't reside there.

Note: Çréla Jéva Gosvämé quoted the above passage from the Mahäbhäräta in his
Paramätmä-sandarbha. His comment follows:
"Païcarätrasya kåtsnasya vaktä tu bhagavän svayam," means that God Himself spoke
the Närada Païcarätra. It is therefore the best of all scripture. The line beginning with
sarveñu means that Lord Näräyaëa established Närada Païcarätra on the basis of
divine reality, and that Närada Païcarätra is therefore supernaturally excellent among
all revealed scriptures. The line beginning with the words na cainam explains that
those whose nature is envious, and non devotional, the asuras, will never be able to
understand this sublime literature. The line beginning with niùsaàçayeñu explains that
for one who properly studies the Närada Païcarätra all the imports of the Vedas will be
clear, and he will be purified of all doubts in a very short time. (Paramätmä-Sandarbha,
annucheda 18, and Mahäbhäräta)

Thus ends the Second Jewel of the Gauòéya Kaëöhahära entitled Bhagavat-tattva.

VAIÑËAVA-TATTVA
 Definition of a Vaiñëava

3.1
gåhéta-viñëudékñäko viñëu-püjäparo naraù
vaiñëavo 'bhihito 'bhijïairitaro 'smädavaiñëavaù

One who is initiated into the Vaiñëava mantra and who is devoted to worshiping
Lord Viñëu is a Vaiñëava. One who is devoid of these practices is not a Vaiñëava.
(Hari-bhakti-viläsa, 11, quoted from Padma Puräëa)

Different Kinds of Vaiñëavas

3.2
dvedhä hi bhägavata-sampradäya-pravåttiù.
ekataù saàkñepataù çré näräyaëäd-brahma-näradädidväreëa.
anyatastu vistarataù çeñät sanat-kumära-säëkhyäyanädi-dväreëa.

Vaiñëavas are divided into different sampradäyas according to their inclinations.

The first of these has come from Näräyaëa by way of Brahmä, Närada, and so on.
Another sampradäya comes from Çeña Bhagavän and has been outlined by the Sanat-
Kumäras. (Çrédhara Svämé's commentary on Bhäg. 3.1.1)

Three Kinds of Devotees

Arcana-märga and Neophyte Devotees

3.3
çaokha-cakrä-dyüåddha puëòra-dhäraëädyätmälakñaëam
tan-namaskaraëaiç caiva vaiñëavavatvamihocyate

In terms of the païcarätra-viddhi, one whose body is marked with the conch,
lotus, disc, and club of Viñëu, who wears Viñëu tiläka, and who offers respect to other
Vaiñëavas is known by these symptoms as a kaniñöha-adhikäri Vaiñëava. (Padma-
Puräëa)
Arcana-märga and the Intermediate Devotees
 3.4
täpaù puëòraà tathä näma mantro yägaçca païcamaù
amé hi païca saàskäräù paramaikänti-hetavaù
A madhyama-adhikäri Vaiñëava in terms of païcarätrika-viddhi, is one who has
been purified by the five kinds of purificatory processes (païca-saàskäras): 1)
practicing austerity for the sake of Viñëu, 2) wearing Viñëu tiläka, 3) receiving the holy
name of Viñëu, 4) accepting initiation into the gäyatré-mantra, and 5) performing
yajïa for the sake of Viñëu. He must also have firm faith in Viñëu. (Padma Puräëa)

Arcana-märga and the Advanced Devotee

3.5
tädädi-païca-saàskäré navejyäkarma-kärakaù
artha-païcakavid vipro mahäbhägavataù småtaù

A spiritually developed person who has mastered the above-mentioned five

processes of purification (païca-saàskäras), who is absorbed in the nine devotional
activities (deity worship, mantra, yoga, yajïa, prayers, näma-sankértana, service, and
worship of both the Vaiñëavas and the Lord) and who understands the esoteric
meaning of these different activities in full, is to be known as a mahä-bhägavata, a great
devotee of Viñëu, and a topmost Vaiñëava. (Padma Puräëa)

Three kinds of Devotees in Relation to Kåñëa-prema

The Symptoms of a Neophyte Devotee

3.6
arcäyäm-eva haraye püjäà yaù çraddhayehate
na tad-bhakteñu cänyeñu sa bhaktaù präkåtaù småtaù

Those who faithfully worship the Deity, but cannot treat devotees properly and
cannot deal properly with the people in general are known as präkåta-bhaktas,
materialistic or neophyte devotees (kaniñöha-adhikäri Vaiñëavas). (Bhäg. 11.2.47)

Note: Çréla Prabhupäda comments on this verse in Caitanya-Caritämåta: A präkåta-

bhakta, or materialistic devotee, does not purposefully study the çästra and try to
understand the actual standard of pure devotional service. Consequently, he does not show
proper respect to advanced devotees. He may, however, follow the regulative principles,
learn 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-präya, a neophyte devotee, or bhaktäbhäsa when he is a little
enlightened by Vaiñëava philosophy.

Symptoms of a Madhyama-adhikäri

3.7
éçvare tad-adhéneñu bäliçeñu dviñatsu ca
prema-maitré-kåpopekñä yaù karoti sa madhyamaù

A madhyama-adhikäri Vaiñëava shows love for the Supreme Lord, friendship for
the devotees, mercy towards the innocent and ignorant, and is indifferent towards the
envious. (Bhäg. 11.2.46)

3.8
kåñëa prema, kåñëa bhakte maitré-ärcaraëa
bäliçete kåpä, ära dveñé-upekñaëa
karilena madhyama-bhakta çuddha-bhakta hana
kåñëa-näme adhikära karena arjana

One who has love for Kåñëa, who makes friends with the devotees, who shows
mercy to the neophytes and ignorant people, and who avoids the envious is a
madhyama-bhakta and is considered a pure devotee, a çuddha-bhakta. He is qualified to
chant the holy name of Kåñëa. (Harinäma Cintämaëi, Chapter 8)

Symptoms of an Uttama-adhikäri

3.9
sarva-bhüteñu yaù paçyed bhagavad-bhävam ätmanaù
bhütäni bhagavaty ätmany eña bhägavatottamaù

A person advanced in devotional service sees within everything the soul of souls,
the Supreme Personality of Godhead, Çré Kåñëa. Consequently he always sees Kåñëa
everywhere and in everything. He is an uttama-bhägavata, one on the topmost platform
of devotional service. (Bhäg. 11.2.45)

3.10
 sthävara-jaìgama dekhe, nä dekhe tära mürti
sarvatra haya nija iñöa-deva-sphürti

The mahä-bhägavata certainly sees everything mobile and immobile, but he does
not exactly see their forms. Rather, everywhere he immediately sees manifest the form
of the Supreme Lord. (Cc. Madhya 8.274)

Further Symptoms of an Uttama-adhikäri

3.11
gåhétväpéndriyair arthän yo na dveñöi na håñyati
viñëor mäyäm idaà paçyan sa vai bhägavatottamaù
One who is so absorbed in love of God that he sees everything as the energy of
Lord Kåñëa (even while the senses perceive their objects), and who therefore feels
neither attachment nor hatred towards the things of this world is indeed the greatest
among devotees (bhägavatottama). (Bhäg. 11.2.48)

3.12
dehendriya präëa-mano-dhiyäà yo
janmäpyaya-kñud-bhaya-tarña-kåcchraiù
saàsära-dharmair avimuhyamänaù
småtyä harer bhägavata-pradhänaù

Within the material world, one's body, senses, mind, life airs, and intelligence are
always disturbed by birth, death, hunger, fear, and thirst. One who is not bewildered by
these miseries of material existence, who always remembers the lotus feet of the
Supreme Personality of Godhead is considered bhägavata-pradhänaù, a topmost devotee
of the Lord. (Bhäg. 11.2.49)

3.13
na käma-karma-béjänäà yasya cetasi sambhavaù
väsudevaika-nilayaù sa vai bhägavatottamaù

One who has taken exclusive shelter of the Supreme Lord Väsudeva, whose heart
is freed from the seeds of lust and karma is considered a bhägavatottama. (Bhäg. 11.2.50)

3.14
 na yasya janma-karmabhyäà na varëäçrama-jätibhiù
sajjate 'sminn ahaà-bhävo dehe vai sa hareù priyaù

One who is free from pride about his good birth, pious activities, exalted
varnäçrama position, and is free from bodily designations, and who serves the Lord
with humility is known as a beloved devotee of the Lord. (Bhäg. 11.2.51)

3.15
na yasya svaù para iti vitteñv ätmani vä bhidä
sarva-bhüta-samaù çäntaù sa vai bhägavatottamaù

A mahä-bhägavata is one who is free from the conception of "This is mine and
this is for others". He thinks, "Everything is for Kåñëa". He sees all living being as
equally related to Kåñëa, and he is peaceful, being filled with Kåñëa consciousness.
(Bhäg. 11.2.52)
3.16
tri-bhuvana-vibhava-hetave 'py akuëöha-
småtir ajitätma-surädibhir vimågyät
na calati bhagavat-padäravindäl
lava-nimiñärdham api yaù sa vaiñëavägryaù

The lotus feet of the Supreme Lord, Kåñëa, are sought by demigods such as
Brahmä and Çiva, who have accepted Him as their life and soul. A pure devotee can
never forget Kåñëa's lotus feet or give up their shelter for a moment, even in exchange
for the three worlds. Such a devotee is known as a mahä-bhägavata. (Bhäg. 11.2.53)

3.17
bhagavat uru-vikramäìghri-çäkhä-
nakha-maëi-candrikayä nirasta-täpe
hådi katham upasédatäà punaù sa
prabhavati candra ivodite 'rka-täpaù

How can the painful fever of material life befall those who hold the cooling lotus
feet of Lord Kåñëa within their hearts? By the power of Kåñëa's lotus feet all the
troubles in the heart of His pure devotee are banished forever, for His toenails are like
gems whose rays soothe the heart of His devotee and relieve him from all trouble, just
like the rays of the moon cool the earth from the heat of the summer sun. (Bhäg.
11.2.54)
 3.18
visåjati hådayaà na yasya säkñäd
dharir avaçäbhihito 'py aghaugha-näçaù
praëaya-rasanayä dhåtäìghri-padmaù
sa bhavati bhägavata-pradhäna uktaù

One who chants the holy name of the Supreme Lord, Hari, even unconsciously, is
freed from all sins. When Lord Hari grants liberation from sin to one who even
unconsciously or negligently chants is holy name, the position of one who never
abandons the shelter of His lotus feet must be considered highly exalted. Such a
devotee can never give up the association of the Lord, nor can the Lord give up his
association. Kåñëa Himself dwells eternally within his heart. Such a great soul is known
as a mahä-bhägavata. (Bhäg. 11.2.55)

The Paramahaàsa Vaiñëava

3.19
jïäna-niñöho virakto vä mad-bhakto vänapekñakaù
sa liìgän äçramäàs tyaktvä cared avidhi-gocaraù
The paramahaàsa is fixed in transcendental knowledge. He is free from
attachment to all sense enjoyments and does not long for anything, including mokña.
Such a great soul has renounced not only the duties of varnäçrama, but also its external
marks including even the dress of a sannyäsé. Such a great soul has given up all
attachment to previous conceptions of religion and duty, beginning with dharma,
artha, käma, and mokña, and including varnäçrama-dharma, for he has already
surpassed all Vedic injunctions and prohibitions. He is no longer ruled by the scriptures
for he is spontaneously devoted to the Supreme Personality of Godhead on the highest
platform of divine love. (Bhäg. 11.18.28)

Description of the Three Kinds of Devotees

From Caitanya-caritämåta

3.20
çraddhavän jana haya bhakti-adhikäré
'uttama,' 'madhyama,' 'kaniñöha,' çraddhä-anusäré.
çästra-yuktye sunipuëa, dåòha-çraddhä-yäïra
'uttama-adhikäri' sei täraye saàsära.
 çästra-yukti nähi jäne dåòha, çraddhävän
'madhyama-adhikäri' sei mahä-bhägyavän.
yähära komala çraddhä, se 'kaniñöha' jana
krame krame teoho bhakta haibe 'uttama.'

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 intermediate
devotee, or an inferior devotee.
One who is expert in logic, argument, and the revealed scriptures and who has
firm faith in Kåñëa is classified as a topmost devotee. He can deliver the whole world.
One who is not very expert in argument, logic, and the scriptures, but who has
firm faith, is considered a second-class devotee. He also must be considered most
fortunate.
One whose faith is soft and pliable is called a neophyte, but by following the
process gradually he will rise to the platform of a first-class devotee. (Cc. Madhya 22.64,
65, 67, 69)

Lord Caitanya Explains the Three Kinds of Devotees

An Ordinary Vaiñëava

3.21
prabhu kahe, "yäora mukhe çuni eka-bära
kåñëa-näma, sei püjya, çreñöha sabäkära"

The Lord said: Whoever chants the holy name of Kåñëa just once may be
considered a Vaiñëava. Such a person is worshipable, and is the topmost human being.
(Cc. Madhya 15.106)

A Superior Vaiñëava

3.22
"kåñëa-näma" nirantara yäïhära vadane
se vaiñëava-çreñöha, bhaja täohära caraëe

A person who is always chanting the holy name of the Lord is a superior
Vaiñëava, and your duty is to serve his lotus feet. (Cc. Madhya 16.72)
 The Topmost Vaiñëava

3.23
yäohära darçane mukhe äise kåñëa-näma
täohäre jäniha tumi 'vaiñëava-pradhäna'

The topmost Vaiñëava is he whose very presence makes others chant the holy
name of Kåñëa. He is superior to all others! (Cc. Madhya 16.74)

Who is a Vaiñëava

3.24
duñöa mana! tumi kisera vaiñëava?
pratiñöhära tare, nirjanera ghare,
tava "harinäma" kevala kaitava:
jaòera pratiñöhä, çükarera viñöhä,
jäna nä ki tähä "mäyära vaibhava"
kanaka-käminé, divasa-yäminé,
bhäviyä ki käja, anitya se saba:
tomära kanaka, bhojera janaka,
kanakera dväre sevaha "mädhava."
käminéra käma, nahe tava dhäma,
tähära mälika kevala "yädava."
pratiñöhäçä-taru, jada-mäyä-maru
nä pela "rävaëa" yüjhiya "räghava:"
vaiñëavé pratiñöhä, täte kara niñöhä,
tähä nä bhajile labhibe gaurava.
harijana-dveña, pratiñöhäçä kleça,
kara kena tabe tähära gaurava.
vaiñëavera päche, prätiñöhäçä äche,
tä'ta kabhu nahe "anitya-vaibhava."
se hari sambandha, çünya-mäyägandha,
tähä kabhu naya "jaòera kaitava":
pratiñöhä-caëòälé, nirjanatä-jälé
 ubhaye jäniha mäyika-raurava.
"kértana chäòiba, pratiçöhä mäkhiba,"
ki käja òhuïòiyä tädåçä gaurava:
mädhavendra puré, bhäva-ghare chüri,
nä karila kabhu sadäi jänava.
tomära pratiñöha, "çükarera viñöhä,"
tära saha sama kabhu nä mänava:
matsaratä-vaçe, tümi jaòarase,
majecha chäòiyä kértana-sauñöhava.
täi duñöa mana, "nirjana-bhajana,"
prachäricha chale "küyogé-vaibhava"
prabhu sanätane, prabhu yatane
çikñä dila yähä cinta sei saba
sei du'öi kathä, bhüla' nä sarvathä,
uccaisvare kara "harinäma-rava"
"phalgu" ära "yukta," "baddha" ära "mukta,"
kabhu nä bhäviha 'ekäkära saba
"kanaka-käminé," "pratiñöhä-bäghiné,"
chädiyäche yäre sei ta' vaiñëava:
sei "anäsakta," sei "çuddha bhakta,"
saàsära tathäya päya paräbhava
"yathäyogya-bhoga," nähi tathä roga,
"anäsakta" sei, ki ära kahaba
"äsakti rahita" "sambandha-sahita,"
viñaya-samüha sakali "mädhava."
se "yukta-vairägya, "tähä ta' "saubhägya,"
tähäi jaòete harira vaibhava:
kértane yähära, "pratiñöhä-sambhära,"
tähära sampatti kevala "kaitava."
"viñaya-mumukñu," "bhogera bubhukñu,"
duye tyaja mana, dui "avaiñëava"
"kåñëera sambandha," apräkåta skandha,
kabhu nahe tähä jaòera sambhava"
"mäyävädé jana," kåñëetara mana,
mukta abhimäne se ninde vaiñëava
 vaiñëavera däsa, tava bhakti-äça,
kena vä òäkicha nirjana-ähava
ye "phälgur-vairägé," kahe, nije, "tyägé,"
se nä päre kabhu haite "vaiñëava."
hari-pada chäòi', nirjanatä bäòi',
labhiyä ki phala, "phalgu" se vaibhava.
rädhä-däsye nahi chäòa bhoga-aki
pratiñöhäça nahe kirtanan-gaurave
kena vä nirjana-bhajana-kaitava.
vrajaväsi-gaëa, pracäraka-dhana,
pratiñöhä-bhikñuka tä'ra nahe "çava."
präëa äche tä'ra, se hetu pracära,
pratiñöhäçä-héna "kåñëa-gäthä" saba.
çré-dayita däsa, kértanete äça,
kara uccaiù-svare "hari-näma-rava."
kértana-prabhäve, smaraëa haibe,
se käle bhajana-nirjana sambhava.

O wicked mind! What kind of Vaiñëava are you? You go off o chant in a solitary
place, but your chanting is only for name and fame (pratiñöhä). It is nothing but
hypocrisy. Such mundane name and fame is hog's stool. It is an allurement of mäyä.
Day and night you think of nothing but women and money. Why waste your time
meditating on things that are temporary? You think money is the father of enjoyment,
but money is not meant for your pleasure. When you claim wealth as your own, it only
creates within you a lust for enjoyment. Your money should serve Kåñëa, who is
Mädhava, the husband of the goddess of fortune and the enjoyer of all wealth.
Satisfying the desire of beautiful women is never your domain; it is the domain of
their proprietor Yadava. He alone can fulfill the hankering of their heart. Rävana
fought Räma in order to achieve the highest prestige (pratiñöhä), but that prestige was
only an illusion. His hope for prestige had grown as mighty as a great tree within the
forest of desires within his heart, but the soul can find no cooling shade there, for the
"forest" is really only a mirage in the desert of material illusion. Don't be like Rävana,
who wanted to enjoy the position of Räma. Accept the position of the servant of
Viñëu. Take your stand upon the foundation of pure devotional service, giving up all
your hopes for false prestige, and thus become a genuine Vaiñëava. If you don't worship
the position of the Vaiñëava, you will be doomed.
Those who go to great trouble in hopes for prestige as great devotees, are envious
of devotees and are rewarded for their trouble with a hellish life. The genuine fame
that follows a Vaiñëava is not the same as the temporary fame that follows pretenders.
The fame that follows a Vaiñëava does not stink of mäyä. It has no trace of the
treachery of pretentious imposters. The self-promotion and fame of a pseudo Vaiñëava
is like a dog-eating whore: it is unchaste and unprincipled. Their solitary bhajan is
counterfeit. O mind, know that both the artificial fame and bogus bhajana of pseudo-
devotees is a hellish phantasmagoria. They think: "I shall give up the kértana of the holy
name and pray for fame and position." But what is the use of such "fame'"?
O mind, know for certain that Mädhavendra Puré never cheated himself in this
way by robbing himself of his own internal treasure and proclaiming his greatness to
the world. O mind, your fame is hog stool. No one shall ever be the equal of
Mähavendra Puré, so why do you wish to compete with him for fame? Under the
control of envy, you have drowned yourself in the ocean of mundane rasa and material
enjoyment. The only thing you have truly renounced is the sublime Kåñëa kértana in
the association of devotees.
O wicked mind! Your so-called solitary worship is preached and practiced by
wicked imposters who impersonate devotees for nefarious purposes. With great care
you should consider what Çré Caitanya Mahäprabhu taught Sanätana Gosvämé. Loudly
chant the holy name of Kåñëa. Never forget the two most valuable things he taught
Sanätana: phalgu and yukta, "real and false renunciation;" and baddha and mukta,
"freed and enslaved." Never mistake one for the other, or think them to be the same.
Money, women, and fame are like tigers. A Vaiñëava gives them up and keeps
them at a distance. Such a devotee, who is without material attachments, is a çuddha-
vaiñëava. Such a devotee has conquered over the material world and its illusions of
enjoyment. Accepting only what is needed in the service of the Lord, he remains free
from the diseased mentality of material enjoyment and dedicates himself to the Lord's
service. Free from all false attachments he sees everything in relationship to Kåñëa,
understanding that everything is meant for the pleasure of Çré Kåñëa. He knows that to
engage everything in the service of Kåñëa is real renunciation. Because he understands
that the true position of renunciation is in dedicating everything to Kåñëa, he is truly
fortunate. Although he lives within the material world he dwells within the revelation
of Kåñëa's pastimes, and experiences the extension of the spiritual world within the
material world.
On the other hand, one who chants the holy name of the Lord for name and fame
is simply a hypocrite and a cheater. His renunciation is false. O mind! give up the
association of both those who want liberation and those who want material enjoyment.
They are all nondevotees.
What is in connection with Kåñëa is apräkåta: non material and supra mundane.
The divine things in relation to Kåñëa should never be seen as material. By virtue of its
divine connection with Kåñëa a thing becomes transcendental. It is therefore
impossible for it to be anything less than divine. The mäyävädés can never think of
Kåñëa. Proud of their piety, they think themselves liberated and blaspheme the
Vaiñëavas.
O mind, your only prayer is to be the servant of the devotees. Make this prayer
your only contemplation. Why do you want to go off and leave the devotees. A phalgu-
vairägé does not understand that the true meaning of renunciation is devotion. In the
dress of a devotee, such an impostor calls himself a tyägé, a great renouncer, but he is
only a great pretender. He will never be a true Vaiñëava. Giving up the lotus feet of Çré
Hari, he leaves the Lord's service behind in order to perform his "worship" in a solitary
place. Having left the service of Çré Kåñëa and the association of devotees, what will he
get by becoming famous as a humble man? Those who, in a false spirit of renunciation,
give up the service of Kåñëa, the association of Vaiñëavas and the order of the guru to
execute solitary bhajana may sit in their hut and chant, but the only fruit they get is
false. What is the use of such foolishness?
O mind! Always engage yourself in the service of Çré Rädhä, and keep aloof from
the snake of material enjoyment. There is nothing glorious about performing kértana
simply for name and fame. You are the eternal servant of Çrématé Rädhäräëé. Why then
do you renounce her for the cheating process of nirjana-bhajana? Why do you run after
false renunciation and so give up the service of Çré Rädhä? The residents of Våndävana
are the real object of preaching. They do not aspire for false prestige, nor are they
devoid of life, as are the false renunciates. Those who have spiritual vitality can preach
and instill spiritual life in their audience. Preaching is the symptom of vitality. One
who preaches the message of Kåñëa consciousness is devoid of hopes for prestige.
Çré Dayita Däsa, (Çréla Bhaktisiddhänta) the humble servant of Çré Rädhä and her
beloved Kåñëa always hopes for kértana, and begs everyone to sing the holy name of the
Lord aloud. By the influence of such kértana, one may gradually come to the exalted
stage of smaraëam, wherein one constantly remembers the pastimes of Kåñëa within
one's mind. Nirjana-bhäjana is conceivable only after attaining this advanced level of
Kåñëa-bhakti. (Mahäjana-racita Géta, Bhaktisiddhänta Sarasvaté Öhäkura.)

The Twenty-six Qualities of a Vaiñëava

3.25
sei saba guëa haya vaiñëava-lakñaë
saba kahä nä yäya, kari dig-daraçana.
kåpälü, akåta-droha, satya-sära, sama
nirdoña, vadänya, mådu, çuci, akiïcana.
sarvopakäraka, çänta, kåñëaika-çaraëa
akäma, aniha, sthira, vijita-ñaò-guëa.
mita-bhuk, apramatta, mänada, amäni
gambhira, karuëa, maitra, kavi, dakña, mauni.

All these transcendental qualities are the characteristics of pure Vaiñëavas. They
cannot be fully explained, but I shall try to point out some of the important qualities:
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 Kåñëa, and desireless. They are
indifferent to material acquisitions and are fixed in devotional service. They
completely control the six bad qualities: lust, anger, greed, pride, illusion, and envy.
They eat only as much as required, and are sober. They are respectful, grave,
compassionate, and without false prestige. They are friendly, poetic, expert, and silent,
that is they do not speak whimsically. (Cc. Madhya 22.77-80)

Vaiñëavas see With Equal Vision

3.26
vidyä-vinaya-sampanne brähmaëe gavi hastini
çuni caiva çva-päke ca paëòitäù sama-darçinaù

The learned devotee sees with equal vision (by dint of true knowledge) the
brähmaëa, the cow, the elephant, the dog, and the outcaste. (Bhagavad-gétä 5.18)
3.27
mahat-seväà dväram ähur vimuktes
tamo-dväraà yoñitäà saìgi-saìgam
mahäntas te sama-cittäù praçäntä
vimanyavaù suhådaù sädhavo ye

Service to mahätmäs opens the door to liberation. The path to hell is wide open
for those who associate with people fond of women and sex. The great devotees are
equipoised. They do not see any difference between one living being and another. They
are peaceful, and are fully engaged in devotional service. They are devoid of anger and
they work for the benefit of everyone. They do not behave in any abominable way.
Such persons are known as mahätmäs. (Bhäg. 5.5.2)

3.28
ye vä mayéçe kåta-sauhådärthä janeñu dehambhara-värtikeçu
grheçu jäyätmaja-rätimatsu na préti-yuktä yävad-arthäç ca loke

Those who are interested in reviving their Kåñëa consciousness and increasing
their love of Godhead do not like to do anything that is not related to Kåñëa. They are
not interested in mingling with those who are busy maintaining their bodies by eating,
sleeping, mating, and defending. They are not attached to their homes, although they
may be householders. Nor are they attached to wives, children, friends, or wealth. At
the same time, they are not indifferent to the execution of their duties. Such persons
are interested in collecting only enough money to keep their body and soul together
These are the characteristics of a devotee. (Bhäg. 5.5.3)

The Lord is Conquered by Devotion

 3.29
ahaà bhakta-parädhino hy asvatantra iva dvija
sädhubhir grasta-hådayo bhaktair bhakta-jana-priyaù

I am completely under the control of My devotees. Indeed, I am not independent. I sit

within the core of their heart. What to speak of My devotees even those who are devotees of
my devotees are very dear to Me. (Bhäg. 9.4.63)

3.30
sädhavo hådayaà mahyaà sädhünäà hådayaà tv aham
mad-anyat te na jänanti nähaà tebhyo manäg api

My pure devotees are always in my heart, and I am always in their heart. My

devotees know nothing but Me, and I know nothing but them. (Bhäg. 9.4.68)

A Vaiñëava is Supremely Merciful

3.31
bhavad-vidhä bhägavatäs tirtha-bhütäù svayaà vibho
térthé-kurvanti tirthäni sväntaù-sthena gadäbhåtä

Devotees are themselves the highest places of pilgrimage, capable of giving

benediction to all, for they always carry the Supreme Lord, Kåñëa, within their heart.
Thus they purify the holy places of pilgrimage as well as those who visit such places.
(Bhäg. 1.13.10)

3.32
yan-nämaà-çruti-mätreëa pumän bhavati nirmalaù
tasya tértha-padaù kià vä däsänäm avaçiñyate

If simply by hearing Çré Kåñëa's holy name one becomes supremely purified, who
can imagine the purifying power of chose who are constantly engaged in service to His
lotus feet? What is impossible for such persons? (Bhäg. 9.5.16)

The Glories of the Vaiñëavas

 3.33
sva dharma-niñöhaù çata-janmabhiù pumän
viriïcatäm eti tataù paraà hi mäm
avyäkåtaà bhägavato 'tha vaiñëavaà
padaà yathähaà vibudhäù kalätyaye
One who perfectly follows his duty in varëäçrama-dharma for one hundred births
can attain the position of Brahmä. One who is more qualified can attain the position of
Çiva. A Vaiñëava, however, is immediately promoted to the spiritual planets far beyond
even my abode. That transcendental position is so difficult to realize that I, Lord Çiva,
and the other gods can attain those spiritual planets only after the ultimate
annihilation of the material world.
(Bhäg. 4.24.29)

3.34
nayana bhariyä dekha däsera prabhäva
hena däsyabhäve kåñëe kara anuräga
alpa hena nä mäniha "kåñëa-däsa" näma
alpa-bhägye däsa nähi kare bhagavän
däsa-näme brahmä-çiva hariña-antara
dharaëé-dharendra cähe däsa adhikära

[Lord Caitanya said] Just see the influence of the servant of Kåñëa. With such a
mentality of service, cultivate a deep attachment to Kåñëa. If, however, you are devoid
of a service attitude and do not wish to call yourself "Kåñëa-däsa," you will be most
unfortunate: the Lord will never accept you as His servant. Brahmä and Çiva, although
they are the masters of the universe, take endless delight in the name "Kåñëa-däsa" and
pray for the qualification to become servants of Çré Kåñëa. (Cb. Madhya 23.463-464,
472)

3.35
kéöa janma hau yathä tüyä däsa
bahir-mukha brahma-janme nähi äça

Let me take birth as a worm as Your servant. O Kåñëa, I would forsake a birth as
Brahmä, if that birth was devoid of Your service. (Çaraëägati, Bhaktivinode Öhäkura)

The glories of the Servants of the Vaiñëavas

 3.36
maj janmanaù phalam idaà madhu-kaiöabhäre
mat prärthanéya mad anugraha eña eva
tvad bhåtya-bhåtya-paricäraka-bhåtya-bhåtya
bhåtyasya-bhåtyam iti mäà smara lokanätha

O Supreme Lord of all, slayer of the demons Madhu and Kaitabha! Please be
merciful to me and grant my prayer that You may remember me as a servant of Your
servant's servant, a servant of such a servant of Your servant's servant, a servant of a
servant of Your servant's servant, and a servant of Your servant's servant servant.

Note: Çréla Prabhupäda sometimes alluded to this verse in his lectures by stressing that a
vaiñëava aspires to become the servant of the servant of the servant of the Lord one
thousand times removed.

Further Glories of Vaiñëavas

3.37
sädhünäà sama-cittänäà sutaräà mat-kåtätmanäm
darçanän no bhaved bandhaù puàso 'kñëoù savitur yathä

When one is face to face with the Sun, there is no longer darkness for one's eyes.
Similarly, when one is face to face with a sädhu who is fully determined and
surrendered to the Supreme Personality of Godhead, Kåñëa, one will no longer be
subject to material bondage. (Bhäg. 10.10.41)

3.38
na hy am-mayäni térthäni na devä måc-chilä-mayäù
te punaty uru-kälena darçanäd eva sädhavaù

Water alone does not make a sacred place holy. Nor is it earth nor clay that
composes the form of the Deity. The waters of the Ganges, visits to holy places, and the
worship of the Çälagräma-çéla purify one only after a long time, but saints like you
purify instantly by their very sight. (Bhäg. 10.84.11)

Without Taking Shelter of a Vaiñëava, all Knowledge is Lost

3.39
 öhäkura-vaiñëava-pada, avanéra süsuampada,
çuna bhäi! haiïa eka mana:
äçraya laiyä bhaje, täre kåñëa nähi tyaje paöha-bheda,
ära sava nare akäraëa
vaiñëava-caraëa-jala, prema-bhakti dite bala,
äro keho naëe balavanta:
vaiñëava-caraëa-renu, mastake bhüñaëa vinu
ära nähi bhüñaëera anta,
térthajala-pavitra-guëe, likhiyäche puräëe,
se saba bhaktira pravaïcana:
vaiñëavera pädadoka, sama nahe ei saba,
yäte haya väïjita püraëa.
vaiñëava-saìgete mana, änandita anukñaëa,
sadä haya kåñëa-parasaìga:
déna narottama kände, hiyä dhairya nähi vändhe,
mora daçä kena haila bhaìga.

O brother, please hear my words with rapt attention: The lotus feet of the
Vaiñëavas are the most valuable treasure in the world. Those Vaiñëavas continually
take shelter of Lord Kåñëa and worship Him. They never abandon their Lord, but they
are liberated from the cycle of repeated birth and death. The water which has washed
the lotus feet of the Vaiñëavas bestows devotional service in pure love of Godhead.
There is nothing as effective in attaining this divine love. I place the dust from the
lotus feet of the Vaiñëavas upon my head. I wear no other ornament. The purifying
power of the waters of the various places of pilgrimage is described in the Puräëas,
although this is something of a deceptive trick. Actually there is nothing which is as
purifying as the water which has washed the lotus feet of the Vaiñëavas. This water
fulfills all desires. Moment after moment my mind finds contant pleasure in the
association of the Vaiñëavas. I always seek the company of those devoted to Lord
Kåñëa. The poor-hearted Narottama däsa Öhäkura cries, "I cannot maintain my
composure any longer. Why have I fallen into such a low condition of life that I cannot
get the association of the Vaiñëavas?" (Prärthanä Narottama däsa Öhäkura)

Only Vaiñëavas are Really Merciful to the Fallen

3.40
ei bäro karuëa koro, vaiñëava gosai
patita pävana tomä bine keho näi.
 jähära nikaöe gele päpa düre jäy
emona doyälu prabhu kebä kothä päy.
gaìgära paraça hoile paçcäte pävan
darçane pavitra koro ei tomära guëa.
hari-sthäne aparädhe täre' hari-näma
tomä-sthäne aparädhe nähika pariträna.
tomära hådoye sadä govinda-viçräma
govinda kahena, mora vaiñëava paräëa.
prati janme kori äça caraëera dhüli
narottame koro doyä äpanära bali'.

O Vaiñëava Gosvämé, please be merciful to me. No one except for you can purify
the conditioned souls. Where does anyone go to find such a merciful personality by
whose mere audience all sins go far away? After bathing in the waters of the sacred
Ganges many times one becomes purified, but just by the sight of you, fallen souls are
purified. This is your great power. The holy name delivers one who has committed an
offense to Lord Hari, but if one commits an offense to you, there is no way of
overcoming it. Your heart is always the resting place of Lord Govinda, and Lord
Govinda says the Vaiñëavas are always in My heart. I desire the dust of your holy feet
in every birth I may take. Please consider Narottama däsa Öhäkura yours and be kind
upon him. (Prärthanä Narottama däsa Öhäkura)

The Glories of Exclusive Vaiñëavas

3.41
brähmaëänäà sahasrebhyaù satrayäjé viçiñyate
satrayäji-sahasrebhyaù sarvavedänta-päragaù
sarva-vedänta-vit-koöyä viñëu-bhakto viçiñyate
vaiñëavänäà sahasrebhyaù ekäntyeko viçiñyate

Out of many thousands of brähmaëas, one who performs sacrifice for Viñëu is
best. Out of thousands of such yajïika-brähmaëas, one who knows the meaning of
Vedanta is best. But of millions of such Vedantists, a devotee of Viñëu is best. And out
of thousands of Viñëu bhaktas, one who is an unalloyed devotee of Viñëu is the best.
(Hari-bhakti-viläsa 10.117 and Bhakti-sandarbha, 177)

3.42
na mayy ekänta-bhaktänäà guëa-doñodbhavä guëäù
 sädhünäà sama-cittänäà buddheù param upeyuñäm

Material piety and sin, which arise from the good and evil of this world, cannot
exist within My unalloyed devotees, who, being freed from material hankering,
maintain steady spiritual consciousness in all circumstances. (Bhäg. 11.20.36)

Vaiñëavas are Very Rare

3.43
bahünäà janmanäm ante jïänavän mäà prapadyate
väsudevaù sarvam iti sa mahätmä su-durlabhaù

After many, many births and deaths, one who is in knowledge surrenders unto
Me, knowing Me (Väsudeva) as the cause of all that is. Such a great soul is very rare.
(Bhagavad-gétä 7.19)

3.44
manuñyäëäm sahasreñu kaçcid yatati siddhaye
yatatäm api siddhänäà kaçcin mäà vetti tattvataù

Out of many thousands among men, one may desire perfection. Out of thousands
of those who attain perfection, hardly one may know me in truth. (Bhagavad-gétä 7.3)
3.45
rajobhiù sama-saokhyätäù pärthivair iha jantavaù
teñäà ye kecanehante çreyo vai manujädayaù
präyo mumukñavas teñäà kecanaiva dvijottama
mumukñüëäà sahasreñu kaçcin mucyeta sidhyati
muktänäm api siddhänäà näräyaëa-paräyaëaù
sudurlabhaù praçäntätmä koöiñv api mahä-mune

In this world, there are as many living entities as there are atoms. Among these
living entities, few are human beings, and among them, few are interested in following
religious principles. Among those who follow religious principles, only a few desire
liberation from the material world. Among thousands of those who wish for liberation,
one may actually achieve it, giving up material attachments to society, friendship, love,
country, home, wife, and children. And among many thousands of such liberated
persons, one who can understand the true meaning of liberation is very rare. Out of
millions of perfected and liberated souls, one may be a devotee of Kåñëa. Such devotees,
who are fully peaceful, are extremely rare. (Bhäg. 6.14.3-5)

Out of Many Liberated Souls, a Pure Devotee is Very Rare

3.46
tära madhye 'sthävara', 'jaìgama' dui bheda
jaìgame tiryak-jala-sthalacara-vibheda.
tära madhye manuñya-jäti ati alpatara
tära madhye mleccha, pulinda, bauddha, çabara.
veda-niñöha-madhye ardheka veda 'mukhe' mäne
veda-niñiddha päpa kare, dharma nähi gaëe.
dharmäcäré-madhye bahuta 'karma-niñöha'
koöi-karma-niñöha-madhye eka 'jïäné' çreñöha.
koöi-jïäni-madhye haya eka-jana 'mukta'
koöi-mukta-madhye 'durlabha' eka kåñëa-bhakta.

The unlimited living entities can be divided into two different groups those that
can move and those that cannot move. Among living entities that can move are birds,
aquatics, and animals. Although the living entities known as human beings are very
small in quantity, that division may be still further subdivided, for there are many
uncultured human beings like mlecchas, pulindas, and other varieties of outcasts.
Among human beings, those who are followers of the Vedic principles are considered
civilized. Among these, almost half simply give lip-service to the Vedic principles while
committing all kinds of sinful activities. Such men do not care for the prohibitions of
scripture. Among the followers of the Vedas most are following the process of karma,
distinguishing between good and bad work. Out of many such sincere karmés, there
may be one jïäni, who is actually wise. Out of many millions of such wise men, one may
become liberated. And out of many of such liberated persons, a pure devotee of Kåñëa
is very difficult to find. (Cc. Madhya 19.144-148)

3.47
akñnoù phalaà tvädåça-darçanaà hi
tanoù phalaà tvädåça-gätrasaìgaù
jihvä phalaà tvädåça-kértanaà hi
sudurlabhä bhägavatä hi loke
 O Vaiñëava! To see you is the perfection of the eyes. To touch your holy feet is
the perfection of the body. To vibrate your holy qualities is the perfection of the
tongue for it is very rare to find a pure devotee within this world. (Hari-bhakti-
sudhodaya 13.2)

A Vaiñëava is Beyond Mundane Knowledge

3.48
tän vai hy asad-våttibhir akñibhir ye
parähåtäntar-manasaù pareça
atho na paçyanty urugäya nünaà
ye te padanyäsa-viläsa-lakñyäù

O great Supreme Lord, offensive persons whose internal vision has been too
affected by external materialistic activities cannot see Your lotus, feet, but Your
devotees can always see Your lotus feet because their only aim is to enjoy Your lélä.
(Bhäg. 3.5.45)

3.49
yata dekha vaiñëavera vyavahära-duhkha
niñcaya jäniha sei paränanda sukha
viñaya-madändha saba kicchui nä jäne
vidyä küla, dhana-made vaiñëava nä cine

When you see a Vaiñëava of the highest order who seems to be suffering from
material misery, you should know for sure that he is really experiencing the highest
ecstasy. Bewildered by sense enjoyment and puffed up with pride in their knowledge,
education, birth, wealth, beauty, and so on, ignorant people cannot understand the
activities or position of a Vaiñëava. A Vaiñëava, on the other hand never considers
birth, education, and wealth to be important qualifications, but distributes the Lord's
mercy to everyone, regardless of their social position. (Cb. Madhya 9.240-241)

A Vaiñëava is Paraduùkha-duùkhé

3.50
mahad-vicalanaà nèëäà gåhiëäà dina-cetasäm
niùçreyasäya bhagavän kalpate nänyathä kvacit
 O Närada, great persons like you visit the homes of family men, not to profit from
them but simply to bestow eternal auspiciousness upon them, even though they are
often reluctant to hear anything for their spiritual benefit, being too materialistic.
Otherwise you have no need to travel from one place to the next. (Bhäg. 10.8.4)

3.51
mahänta-svabhäva ei tärite pämara
nija kärya nähi tabu yäna tära ghara

It is the general practice of saintly persons to deliver the fallen. Therefore they go
to people's houses, although they have no personal business there. (Cc. Madhya 8.39)

3.52
janasya kåñëäd vimukhasya daiväd
adharma-çilasya suduùkhitasya
anugrahäyeha caranti nünaà
bhütäni bhavyäni janärdanasya

My dear Lord, great philanthropic souls travel on the earth on behalf of the
Supreme Personality of Godhead to show compassion to the fallen souls who are averse
to the sense of subordination to the Lord. (Bhäg. 3.5.3)

3.53
bhajanti ye yathä devän devä api tathaiva tän
chäyeva karma-saciväù sädhavo déna-vatsaläù

The rewards the demigods give closely follow one's pious acts, just as the
movements of a shadow correspond exactly to those of the body. A devotee's mercy,
however, is causeless and does not depend on the accumulation of piety. Saintly
persons are kind and compassionate to fallen souls without considering their piety or
impiety. (Bhäg. 11.2.6)

A Vaiñëava is Transcendental

3.54
na karma-bandhanaà janma vaiñëavänäà ca vidyate
viñëur anucaratvaà hi mokñam ähur manéñiëaù
 A Vaiñëava does not take birth under the jurisdiction of karmic law. His birth
and disappearance are transcendental. The wise have declared that the servants of
Viñëu are eternally engaged in the liberated service of the Lord and hence are free
from the laws of material nature. (Hari-Bhakti-Viläsa, 10,113, quoted from Padma
Puräëa)

3.55
ata eva vaiñëavera janma måtyu näi
saìge äisen, saìge yäyen tathäi
dharma, karma, janma vaiñëavera kabhu nahe
padma-puräëete ihä vyakta kari' kahe

The Padma Puräëa says that Vaiñëavas do not undergo birth and death like
ordinary people do. They appear and disappear within this world of their own accord.
In this way, sometimes we get their association and sometimes their association is
withdrawn. The devotees are not subject to any worldly considerations of duty and
karma. (Cb. Antya 8.173,174)

3.56
vahni-sürya-brähmaëebhyas-tejéyän vaiñëavaù sadä
na vicäro na bhogaç ca vaiñëavänäà svakarmaëäm

The purifying power of fire, the sun, and the holy brähmaëas is eclipsed by the
divine power of the Vaiñëavas. The activities of the Vaiñëavas are neither karmic nor
performed for the sake of materialistic enjoyment. (Brahma-vaivarta Puräëa, Kåñëa-
janma-khaëòa, Chapter 59)

A Vaiñëava's Birth, Family, and Nation are of no Importance

3. 57
vipräd dvi-ñaò-guëa-yutäd aravinda-näbha-
pädäravinda-vimukhät çvapacaà variñöham
manye tad-arpita-mano-vacanehitärtha-
präëaà punäti sa kulaà na tu bhürimänaù

If a brähmaëa has all twelve brahminical qualifications, but is not a devotee and is
averse to the lotus feet of the Lord, he is certainly lower than a dog-eater who is a
devotee, but who has dedicated everything mind, words, activities, life, and wealth to
the Supreme Lord Kåñëa. Such a devotee is superior to a brähmaëa because a devotee
can purify his entire family, whereas the brähmaëa who is not a devotee is bound to be
illusioned by the false prestige of his position and thus cannot purify even himself.
(Bhäg. 7.9.10)

3.58
aho bata çva-paco 'to garéyän
yaj-jihvägre vartate näma tubhyam
tepus tapas te juhuvuù sasnur äryä
brahmänücur näma gåëanti ye te

O Lord, how glorious are they whose tongues always chant Your holy name! Even
if born in a family of dog-eaters, such persons are worshipable. Those who chant the
holy name of Your Lordship must have performed all kinds of austerities and sacrifices.
They must have all the good qualities of the Äryans. They must have bathed in all the
holy places, studied the Vedas, and fulfilled everything required of those who are
qualified to chant the Vedas and perform yajïa. (Bhäg. 3.33.7)

3. 59
na me 'bhaktaç caturvedé mad-bhaktaù çvapacaù priyaù
tasmai deyaà tato grähyaà sa ca püjyo yathä hyaham

A brähmaëa who is expert in studying all four Vedas is not dear to Me, but a
devotee who comes from a family of outcastes (caëòälas) is dear to Me. Whatever he
touches becomes pure. That devotee, although born in a family of outcastes is as
worshipable as I am. (Hari-bhakti-viläsa 10.91)

3.60
néca-jäti nahe kåñëa-bhajane ayogya
sat-kula-vipra nahe bhajanera yogya
yei bhaje sei baòa abhakta héna chära
kåñëa-bhajane nähi jäti-kulädi-vicära

Birth in a low family is no disqualification for the execution of devotional service.

And birth in a family of brähmaëas is no qualification. Anyone who takes to
devotional service is exalted, whereas a non devotee is always condemned and
abominable. In the discharge of devotional service to the Lord, there is no
consideration of the status of one's family. (Cc. Antya 4.66,67)
 A Devotee is Dearer Than one's own Family

3.61
mätä-pitä yuvatayas tanayä vibhütiù
sarvaà yadeva niyamena madanvayänäm
ädyasya naù kalupater-bakuläbhirämaà
çrémat-tad-aìghri yugalaà praëamämi mürdhnä

I reverently bow down to the blessed feet of the first äcärya of our devotional
family. His holy feet are bedecked with offering of bakula flowers. He is eternally
united to us and all members of our family with a bond of love dearer than father,
mother, sons, wealth, or anything else in life. (Stotra-Ratnam 5)

The Twelve Mahäjanas

3.62
svayambhür näradaù çambhuù kumäraù kapilo manuù
prahlädo janako bhéñmo balir vaiyäsakir vayam

Brahmä, Närada, Çiva, the four Kumäras, Kapiladeva, Svayambhuva Mänu,

Prahläda, Janaka Mahäräja, Grandfather Bhéñma, Bali Mahäräja, Çukadeva Gosvämé,
and I (Yamaräja) know the real transcendental principles of religion. (Bhäg. 6.3.20)

Important Devotees

3.63
märkeëòeyo 'mbaréñaç ca vasur vyäso vibhéñaëaù
puëòaréko baliù çambhuù prahlädo viduro dhruvaù
dälbhyaù paräçaro bhéñmo näradädyäç ca vaiñëavaiù
sevyä harià niñevyämé no cedägaù paraà bhavet

Märkaëòeya Eñé, Mahäräja Ambaréña, Vasudeva, Çréla Vyäsadeva, Vibhéñaëa,

Puëòaréka, Bali Mahäräja, Çiva, Prahläda Mahäräja, Vidura, Dhruva Mahäräja,
Dälbhya, Paräçara, Bhéñma, Närada, and the great sages and devotees who follow in
their footsteps are all great persons. One should worship and serve them in addition to
worshiping and serving Lord Hari. One who neglects to worship the Lord's devotees
commits a great offense. (Laghu Bhägavatämåta, Uttara-khaëòa, 2)
 Prahläda is the Best of the Devotees

3.64
kvähaà rajaù-prabhava éça tamo 'dhike 'smin
jätaù suretara-kule kva tavänukampä
na brahmaëo na tu bhavasya na vai ramäyä
yan me 'rpitaù çirasi padma-karaù prasädaù

O my Lord, because I was born in a family full of the hellish material qualities of
passion and ignorance, what is my position? And what is to be said of Your causeless
mercy, which You never offered even to Lord Brahmä, Lord Çiva, or the goddess of
fortune, Lakñmé? You never put Your lotus hands upon their heads, but You have put it
on mine. (Bhäg. 7.9.26)

Better than Prahläda are the Päëòavas

3.65
na tu prahlädasya gåhe paraà brahma vasati,
na ca tad darçanärthaà munayas tad gåhän abhiyanti,
na ca tasya brahma mätuleyädi rüpeëa varttate,
na ca svayam eva prasannam,
ato yuyam eva tato 'pyasmatto 'pi bhüri-bhägä iti bhävaù

The Supreme Personality of Godhead did not personally remain in Prahläda's

home, although He stayed in the home of the Päëòavas. Great sages did not travel to
Prahläda's home to see the Supreme Lord, but for this purpose they did visit the home
of the Päëòavas. The Supreme Lord did not become the intimate relative of Prahläda
Mahäräja, He was the maternal cousin of the Päëòavas. He also did not personally
express great pleasure at the daily activities of Prahläda as He did with the Päëòavas.
For all these reasons, Närada Muni has said that the Päëòavas were more fortunate
than either himself or Prahläda. (Laghu-Bhägavatämåta, Uttara-khaëòa 19)

The Yädavas are Superior to the Päëòavas

3.66
sadäti san-nikåñöatvät mamatädhikyato hareù
päëòavebhyo'pi yädavaù kecit çreñöhatamä matäù
 Because of their constant intimate association with Lord Kåñëa and close family
ties with Him, some members of the Yadu dynasty are more exalted than the Päëòavas.
(Laghu-Bhägavatämåta, Uttara-khaëòa 18)

Uddhava is Superior to the Yädavas

3.67
na tathä me priyatama ätma-yonir na çaìkaraù
na ca saokarñaëo na çrér naivätmä ca yathä bhavän

O Uddhava, Brahmä, Çiva, Saìkarçaëa, Lakñmédevé, and even My own self is not
as dear to Me as you are. (Bhäg. 11.14.15)

3.68
noddhavo 'ëv api man-nyüno yad guëair närditaù prabhuù
ato mad-vayunaà lokaà grähayann iha tiñöhatu
Uddhava is not inferior to Me in any way. He is never affected by the modes of
material nature. As such he may remain in this world to disseminate specific
knowledge about the Personality of Godhead. (Bhäg. 3.4.31)

The Gopés are Superior to Uddhava

3.69

äsäm aho caraëa-reëu-juñäm ahaà syäà

våndävane kim api gulma-latauñadhénäm
yä dustyajaà sva-janam ärya-pathaà ca hitvä
bhejur mukunda-padavéà çrutibhir vimågyäm

O when will that day be mine, when I can take the dust of the lotus feet of those
great souls known as the gopés on my head? When will the day come when I shall take
birth as a creeper in Våndävana, so that I can take the dust of the lotus feet of the gopés
on my head? Those great souls gave up society, friendship, love, their very relatives
even the Vedic principles to surrender to Kåñëa, who is known as Mukunda. Such
devotion as exhibited by these exalted inhabitants of Våndävana is only hinted at in
the Vedas. (Bhäg. 10.47.61)
 The Gopés are Superior to the Lakñmés in Vaikuëöha

3.70
na tathä me priyatamo brahmä rudraç ca pärthiva
na ca lakñmér na cätmä ca yathä gopéjano mama

Not even Brahmä, Çiva, Lakñmédevé, or even My own self is as dear to Me as are
the gopés of Våndävana. (Adi-Puräëa)

Rädhäräëi is the Best of all Devotees

3.71
yathä rädhä priyä viñëos-tasyäù kuëòaà priyaà tathä
sarva gopéñu saivaikä viñëor-atyanta-vallabhä

Çrématé Rädhäräëé is dear to Kåñëa, and her kuëòa, known as Rädhä-kuëòa is

similarly dear to Him. It is the favorite place of Kåñëa. Of all the gopés, Çrématé
Rädhäräëé is the most dear to Kåñëa. (Laghu-bhägavatämåta, 45)

3.72
karmibhyaù parito hareù priyatayä vyaktià yayur jïäninas-
tebhyo jïäna-vimukta-bhakti-paramäù premaika-niñöhäs-tataù
tebhyas-täù paçu-päla-paokaja-dåças täbhyäpi sä rädhikä
preñöhä tad-vadiyaà tadéya-sarasé täà näçrayet kaù kåté
In the scriptures it is said that of all types of fruitive workers, one who is
advanced in knowledge of the higher values of life is favored by the Supreme Lord
Hari. Out of many such people who are advanced in knowledge, jïänés may take to
devotional service. He is superior to the others. However, one who has actually
attained prema, pure love of Kåñëa, is superior to him. The gopés are exalted above all
the advanced devotees because they are totally dependent on Kåñëa, the
transcendental cowherd boy. Among the gopés, Çrématé Rädhäräëé is the most dear to
Kåñëa. Her kuëòa, or lake, is as profoundly dear to Kåñëa as is this most beloved of the
gopés. Who then, will not reside at Rädhä-kuëòa, and, in a spiritual body surcharged
with ecstatic devotional feelings, (apräkåta-bhäva) render loving service to the divine
couple, Çré Çré Rädhä-Govinda, who perform their añöa-käliya-lélä. Indeed, those who
execute devotional service on the banks of the Rädhä-kuëòa are the most fortunate
souls in the universe. (Upadeçämåta 10, Rüpa Gosvämé)

The Glories of Gauräìga's Devotees

 3.73
äcarya dharmaà paricarya viñëuà vicarya térthäni vicärya vedän
vinä na gaura-priya-pädaseväà vedädi-duñpräpya-padaà vidanti

Those who perform the duties of varëäçrama-dharma, worship Lord Viñëu, and
visit many holy places, yet neglect the service of the lotus feet of the great devotees,
who are dear to Lord Caitanya, are never able to understand the pastimes of Rädhä-
Govinda in Their confidential abode of Våndävana. (C. Candrämåta 22)

3.74
kaivalayaà narakäyate tridaçapür-äkäça-puñpäyate
durdäntendriya-käla-sarpa-paöalé protkhäta-daàñöräyate
yat-kärunya-kaöäkña-vaibhavatäà taà gauram-eva stamaù

For devotees of Caitanya Mahäprabhu who have attained His glance of mercy,
impersonal liberation is hellish, the heavenly plan-ets are a phantasmagoria, the
poisonous fangs of the snake-like senses are broken and harmless, the universe is filled
with ecstasy, and Brahmä, Indra and all the gods seem like insignificant insects. May
that Çré Caitanya Mahäprabhu be glorified. (C. Candrämåta 5)

3.75
yathä yathä gaura-padäravinde vindeta bhaktià kåta-puëya-räçiù
tathä tathot-sarpati hådya-kasmäd rädhä-padämbhoja-sudhämbu-räçiù

One who is extremely fortunate may get the mercy of Caitanya Mahäprabhu. As
much as one can devote his full attention to the lotus feet of Lord Caitanya, to that
extent he will be able to taste the nectarean service of the lotus feet of Çrématé
Rädhäräëé in Våndävana. The more one engages in the service of Çré Caitanya, the
more one finds oneself in Våndävana, tasting the nectar of the service of Çré Rädhä.
(C. Candrämåta 88)

3.76
gauräìgera du'öi pada, yar dhana sampada,
se jäne bhakati- rasa-sär
gauräìgera madhura-léla, jar karne praveçilä,
hådaya nirmala bhela tär
 je gauräìgera näma loy, tära hoy premodoy,
täre muïi jäi balihäri
gauräìga- guëete jhure, nitya-lélä täre sphure,
se jana bhakati- adhikäré
gauräìga-saìgi-gaëe, nitya-siddha kori' mäne,
se jäy brajendra-suta-päç
çri-gauòa-maëòala-bhümi, jebä jäne cintämaëi
tära hoy braja-bhüme bäs
gaura-prema-rasärëave, se taraìge jebä òube,
se rädhä-mädhava-antaraìga
gåhe vä vanete thäke, 'hä Gauräìga' bo'le òäke,
narottama mäge tära saìga

Anyone who has accepted the lotus feet of Çré Gauräìga can understand the true
essence of devotional service. If one wants to take part in the mädhurya-lélä of Çré
Kåñëa as it was distributed by Çré Gauräìga, he must first cleanse his heart by hearing
about the process of Kåñëa consciousness. If one takes the name of Gauräìga, prema
will arise within his heart. At that time he will say jai balihari: "This is superexcellent!"
If one appreciates the merciful pastimes of Çré Gauräìga and feels ecstasy and
sometimes cries, this process will soon help him to understand the nitya-lélä of Rädhä
and Kåñëa. By realizing the qualities of Lord Gauräìga, one will be allowed entrance
into the nitya-lélä.
One should understand that the eternal associates of Lord Gauräìga are all
eternally perfect souls. Simply by accepting this, one can immediately be promoted to
the transcendental abode of Kåñëa. Living in Våndävana and living in Navadvépa are
the same. And one who understands that the land of Navadvépa is nondiffer-ent from
Våndävana actually lives in Kåñëa's abode of Våndävana.
Gaura-prema, transcendental love of Lord Gauräìga is an ocean of nectarean
rasa. As the ocean is always dancing with waves, the ocean of transcendental love of
Kåñëa as introduced by Lord Caitanya has constant waves. One has to dive deep into
that ocean. If one says, "Let me dive deep into that nectarean ocean", he soon becomes
a confidential devotee of Rädhä-Kåñëa.
Narottama däsa Öhäkura says, "I pray for the association of whoever calls out the
name of Çré Gauräìga, whether he is living in the forest as a member of the renounced
order of life, or whether he is a family man. (Prärthanä Narottama däsa Öhäkura)

The Unfortunate Position of Nondevotees

3.77
 bhagavad-bhakti-hénasya jätih çästraà japas-tapaù
apräëasyaiva dehasya ma maëòanaà loka-raïjanam
çuciù sad-bhakti-déptägni-dagdha-durjäti-kalmañaù
çvapäko'pi budhaiù çläghyo na veda-jïo'pi nästikaù

For one who is devoid of transcendental devotion to Çré Kåñëa, his knowledge of
scripture, his japa and chanting of mantras, as well as all his austerities are simply
decorations on a dead body. For one who takes to pure devotional service, all the
reactions of his past sinful life are burned to ashes. In this regard, the outcaste is equal
to the highly learned, who also takes to this path; but those who refuse to surrender,
the atheists and agnostics, will remain ignorant of the real conclusions of the Vedas,
and get no credit for all their study.
(Hari-bhakti-sudhodaya 3.11.12)

Pure Devotion to Gauräìga is Best of all

3.78
kriyäsaktän dig dig vikaöatapaso dhik ca yämenä
dhigastu brahmähaà vadana-pariphullän jaòamatén
kimetän çocämo viñaya-rasa-mattän-narapaçün
na keñäïcil-leço'py ahaha milito gaura-madhunaù

Woe to the smärta brähmaëas, who blindly follow the Vedic rituals! To hell with
those who unnecessarily practice harsh penance's. Woe to those who try to control the
mind and senses by following the eightfold yoga system. Woe to those who artificially
practice brahmacaryi and imagine that they have become liberated simply by saying
ahaà bramäsmi, "I am God". Woe to those whose voices are filled with the flowery
words of dry speculation. They are intoxicated by the taste of mundane pleasure.
Why should we lament for these animals in the guise of men? We lament because,
alas they have not tasted even a tiny drop of the nectar from the lotus feet of Lord
Gauräìga. (C. Candrämåta 32)

Without Devotion to Gauräìga,

One's Knowledge of Scripture is Foolish Nonsense

3.79

acaitanyam-idaà viçvaà yadi caitanyam-éçvaram

 na viduù sarva-çästra-jïä hyapi bhrämyanti te janäù

Great scholars of the scriptures who do not accept Lord Gauräìga, as the
Supreme Personality of Godhead, are forced to wander aimlessly throughout this
universe of dead matter. Their so-called knowledge of the scriptures will be useless to
them. Birth after birth, they will wander from one planet to the next propelled by their
pious and impious acts. (C. Candrämåta 37)

Without the Mercy of Gauräìga's Devotee

Everything is Impossible

3.80
ävad-brahma-kathä vimukti-padavé tävan na tikté-bhavet
tävac-cäpi viçåokhalatvamayate no loka-veda-sthitiù
tävac-chästra-vidäà mithaù kalakalo nänä-bahir-vartmastu
çré-caitanya-padämbuja-priyajano yävan na dåg gocaraù

As long as one has not seen a pure devotee of Çré, Gauräìga Mahäprabhu, he will
be engaged in tasting bitter talks about the impersonal path of liberation.
As long as one has not seen a devotee of Lord Gauräìga, he will be bound by
social and Vedic convention, blindly following formalities and traditions without
understanding their purpose.
As long as one never sees one of the beelike devotees addicted to drinking the
nectar from the lotus feet of Çré Gauräìga, he will be forced to walk in endless circles
on the labyrinthine paths of dry Vedic scholarship, wasting valuable time in useless
discussions on futile religious practices. (C. Candrämåta 19)

Thus ends the Third Jewel of the Gauòéya Kaëöhahära entitled Vaiñëava-tattva.

GAURA-TATTVA

The Evidence From Çruti for Lord Caitanya

4.1
mahän-prabhur vai puruñaù sattvasyeña pravarttakaù
 surnimaläm imaà çäntéméçäno jyotiravyaù

The Personality of Godhead, Çré Caitanya Mahäprabhu, is brilliantly effulgent

and imperishable like molten gold. He is the Supreme Controller. He controls the
mode of goodness and through saokértana bestows spiritual intelligence on the living
beings. In the guise of a sannyäsé, He is the source of spiritual purity and of liberation.
He is therefore known as "Mahäprabhu". (Çvetäçvatara Upaniñad 3.12)

4.2
yadä paçyaù paçyate rukma-varëaà
kartäram éçaà puruñaà brahma-yonim
tadä vidyän puëya-päpe vidhüya
niraïjanaù paramaà sämyam upaiti

When one realizes the golden form of Lord Gauräìga, who is the ultimate actor
and the source of the Supreme Brahman, he attains the highest knowledge. He
transcends both pious and impious activities, becomes free from worldly bondage, and
enters the divine abode of the Lord. (Muëòaka Upaniñad 3.3)

Evidence From Bhägavatam for Lord Caitanya

4.3
kåñëa-varëaà tviñäkåñëaà säìgopäìgästra-pärñadam
yajïaiù saokértana-präyair yajanti hi su-medhasaù

In the age of Kalé, Kåñëa appears in a golden form, chanting the two syllables kåñ-
ëa. He descends along with His weapons, limbs, çaktis, and eternal confidential
associates. Those with intelligence worship Him with the saokértana yajïa. (Bhäg.
11.5.32)
4.4
'kåñëa' ei dui varëa sadä yaora mukhe
athavä, kåñëake tioho varëe nija sukhe.
kåñëa-varëa-çabdera artha dui ta pramäëa
kåñëa vinu täora mukhe nähi äise äna.
deha-käntye haya teoho akåñëa-varaëa
akåñëa-varaëe kahe péta-varaëa.
The two syllables kåñ-ëa are always in His mouth, or He always describes Kåñëa
with great pleasure. These are two meanings of the words "kåñëa varëa." Indeed,
nothing but Kåñëa issues from His mouth. If someone tries to describe Him as blackish,
the next adjective, tviñäkåñëam, immediately restricts him. His complexion is certainly
not blackish. Indeed, His not being blackish indicates a golden complexion. (Cc. Ädi
3.54,55,57)

4.5
äsan varëäs trayo hy asya gåhëato 'nuyugaà tanüù
çuklo raktas tathä péta idänéà kåñëatäà gataù

This boy, Kåñëa, has three other colors: white; red, and yellow, as He appears in
different ages. Now, in this Dväpara-yuga, he has appeared in a transcendental blackish
color. (Bhäg. 10.8.13)

4.6
çukla-rakta-kåñëa-péta krame cäri varëa
cäri varëa dhari' kåñëa karena yuga-dharma

In the Satya, Treta, Dväpara, and Kalé yugas, Kåñëa accepts four different colors:
white, red, black, and yellow respectively. These are the colors of the different
incarnations in different millenniums. (Cc. Madhya 20.330)

4.7
itthaà nå-tiryag-åñi-deva-jhañävatärair
lokän vibhävayasi haàsi jagat-pratépän
dharmaà mahä-puruña päsi yugänuvåttaà
channaù kalau yad abhavas tri-yugo 'tha sa tvam

[Prahläda said] O Kåñëa, in this way You appear in various incarnations: as a

human being, an animal, a great saint, a demigod, a fish, or a tortoise, thus maintaining
the entire creation in different planetary systems. In this way, according to the age,
You protect the principles of religion, but, O Mahäprabhu, in the age of Kalé, You do
not assert Yourself as the Supreme Personality of Godhead. Because Your incarnation
is hidden in the age of Kalé You are known as Triyuga, or the Lord who manifests His
supremacy in only three ages. (Bhäg. 7.9.38)

Evidence From Mahäbhäräta for Çré Caitanya

4.8
 suvarëa-varëo hemäìgo varäìgaç-candanäìgadé
sannyäsa-kåcchamaù çänto niñöhä-çänti-paräyaëaù

When Kåñëa appears as Lord Gauräìga, in His early pastimes His complexion is
golden (suvarëa-varëa), His limbs are the color of molten white gold (hemäìga), His
body is extremely beautiful (varäìgaç), and He is decorated with sandalwood pulp
(candanäìgadé).
Çré Caitanya accepts sannyäsa (sannyäsa-kåt), and shows equanimity (çama). He is
peaceful (çänta). His mind is always fixed on Kåñëa, and thus He is niñöha, or fixed, in
performing the great sacrifice of the holy name of Kåñëa. He silences the non-devotees
and impersonalists who are opposed to the service of the Lord, by promoting the cause
of devotion. Thus He distributes real peace. He is therefore an abode of the highest
spiritual peace and devotion. (Mahäbhäräta, Dän-dharma ch.149)

Evidence of the Puräëas for Lord Caitanya

4.9
aham eva kvacid brahman sannyäsäçramam äçritaù
hari-bhaktià grähayämi kalau päpa-hatän narän

[The Supreme Lord said to Vyäsadeva] O learned brähmaëa, sometimes I accepted

the renounced order of life to induce the fallen people of the age of Kalé to accept
devotional service to the Lord. (Cc. Ädi 3.83)

4.10
aham eva dvija-çreñöha nityaà pracchana-vigrahaù
bhagavad-bhakta-rüpena lokän rakñämi sarvadä

O best of the brähmaëas. My disguised form is eternal. In this way, with My own
form hidden from ordinary sight I take the form of a devotee and appear among the
people in general in order to establish and protect religious principles. (Adi Puräëa)

The Version of the Gosvämés

4.11
antaù kåñëaà bahir-gauraà darçitäìgädi-vaibhavam
kalau saokértanadyaiù smaù kåñëa-caitanyam-äçritäù
 I take shelter of Çré Kåñëa Caitanya Mahäprabhu, who is Kåñëa Himself, thinking
of Himself. He is internally Kåñëa blackish but externally, he appears in golden
complexion. In this age of Kalé, Kåñëa appears as Kåñëa Caitanya, simultaneously
manifesting His eternal associates, opulences, expansions, and incarnations. In this
way, he preaches the process of Kåñëa consciousness by performing sankértana. (Tattva-
sandarbha 2)

Çré Gauräìga is the Source of all Avatäras

4.12
çutiyä äcchinu kñéra-sägara-bhitare
mora nidra bhäìga haila näòära huokäre

[While sitting on the altar of Viñëu in the house of Çrévasa, Lord Caitanya said]
Lying within the ocean of milk, My transcendental slumber broke, as I awoke to hear
the loud cries of My devotees, thus I [Lord Viñëu] have come [as Lord Caitanya]. (Cb.
Madhya 22.16)

4.13
sei kåñëa avatäré vrajendra-kumära
äpane caitanya-rüpe kaila avatära.
ataeva caitanya gosaïi paratattva-sémä
täore kñéroda-çäyé kahi, ki täora mahimä
sei ta' bhaktera väkya nahe vyabhicäré
sakala sambhave tàìte, yäte avatäré.
avatäréra dehe saba avatärera sthiti
keho kona-mate kahe, yemana yära mati.

That same Lord Kåñëa, who is the fountainhead of all avatäras is the son of the
king of Vräja. He has descended personally [as Lord Caitanya Mahäprabhu]. Therefore
Lord Caitanya is the Supreme Absolute Truth. To call Him Kñérodakañäyé Viñëu does
not add to His glory, but such words from the lips of a sincere devotee cannot be false.
All possibilities abide in Him because He is the primeval Lord. All other incarnations
are potentially situated in the original body of the primeval Lord. Thus according to
one's opinion one may address Him as any one of the avatäras. (Cc. Ädi 2.109-112)

Çré Gauräìga is Unattainable by Worldly Knowledge

 4.14
bhägavata, bhärata-çästra, ägama, puräëa
caitanya-kåñëa-avatäre prakaöa pramäëa.
pratyakñe dekhaha nänä prakaöa prabhäva
alaukika karma, alaukika anubhäva.
dekhiyä nä dekhe yata abhaktera gaëa
ulüke nä dekhe yena süryera kiraëa

Çrémad-bhägavatam, Mahäbhäräta, the Puräëas, and other Vedic literature all give
evidence to prove that Lord Caitanya is the avatära of Kåñëa. Also, one can directly see
Lord Caitanya's manifest influence in His uncommon deeds and uncommon Kåñëa
conscious realization, but faithless unbelievers do not see what is clearly evident, just as
owls do not see the rays of the sun. (Cc. Ädi 3.84-86)

Lord Caitanya's sixfold Nature

4.15
sakala vaiñëava, çuna kari' eka-mana
caitanya-kåñëera çästra-mata-nirüpaëa.
kåñëa, guru, bhakta, çakti avatära, prakäça
kåñëa ei chaya-rüpe karena viläsa

I advise all my Vaiñëava readers to read and hear with rapt attention this
narration of the pastimes of Lord Kåñëa Caitanya as inculcated in the revealed
scriptures. Lord Kåñëa enjoys His pastimes by manifesting Himself as the spiritual
masters (guru), His devotees (bhakta), His diverse energies (çakti), His incarnations
(avatäras) and His full expansions (prakäça). (Cc. Ädi 1.31,32)

Çré Gauräìga is the Supreme Truth

4.16
yad advaitaà brahmopaniñadi tad apy asya tanu-bhä
ya ätmäntaryämé puruña iti so 'syäàça-vibhavaù
ñaò-aiçvaryaiù pürëo ya iha bhagavän sa svayam ayaà
na caitanyät kåñëäj jagati para-tattvaà param iha
 What the Upaniñads describe as the impersonal absolute is but the effulgence of
His (Çré Caitanya's) body. The Lord who is known as the Supersoul is but His localized
expansion. He is the Supreme Personality of Godhead, Kåñëa Himself, full in six
opulences. He is the Absolute Truth, one without second. There is no truth superior to
Çré Kåñëa Caitanya Mahäprabhu. (Cc. Ädi 1.3)

Lord Caitanya is the Jagad-guru

4.17
caudda bhuvanera guru caitanya-gosäïi
täora guru anya, ei kona çästre näi

Çré Caitanya Mahäprabhu is the jagad-guru, the spiritual master of the fourteen
worlds. No other guru can compare with Him. (Cc. Ädi 12.16)

Lord Gauräìga is the Best of all

4.18
saundarye käma-koöiù sakala-jana samahlädane candrakoöir
vätsalye mäöåkoöis tridaçaviöapinäà koöir audarya-säre
gämbhirye 'mbodhi-koöir madhurimaëi sudhä-kñéra-mäddhavihvika-kotir
gaurodevaù sa jéyät praëaya-rasapade darçitäçcarya-koöiù

Caitanya Mahäprabhu is lovelier than millions of cupids. He is mellower than

millions of moons, dearer than millions of mothers, kinder than millions of wish-
fulfilling trees, deeper than millions of oceans, and sweeter than millions of nectarean
drinks. All glories to Çré Caitanya Mahäprabhu, the Supreme Lord, who displays
millions of amazing sentiments of madhurya-bhakti, the most exalted mellow of pure
love of Godhead. (Caitanya Candrämåta 101)

Gauräìga's Tattva, Näma, Rüpa, and Lélä

4.19
namo mahä-vadänyäya kåñëa-prema-pradäya te
kåñëäya kåñëa-caitanya-nämne gaura-tviñe namaù

His nature (tattva) is that He is Kåñëa Himself. His name (näma) is Kåñëa
Caitanya. His form (rüpa) is golden. His quality (güna) is that He is the most
magnanimous of all incarnations. His pastime (lélä) is to distribute the highest love of
Godhead kåñëa-prema. I offer my obeisances unto that most generous Lord, Çré Kåñëa
Caitanya Mahäprabhu. (Cc. Madhya 19.53)

Gauräìga Delivers All by Distributing Näma

4.20
saokértana-pravartaka çré-kåñëa-caitanya
saokértana-yajïe täore bhaje, sei dhanya.
sei ta' sumedhä, ära kubuddhi saàsära
sarva-yajïa haite kåñëa-näma-yajïa sära

Caitanya Mahäprabhu inaugurated the saokértana movement. One who worships

Him through saokértana is fortunate indeed. Such a person is truly intelligent, whereas
others, who have but a poor fund of knowledge, must endure the cycle of repeated birth
and death. Of all sacrificial performances, the chanting of the Lord's holy name is the
most sublime. (Cc. Ädi 3.77,78)

Gauräìga is the Giver of Kåñëa-prema

4.21
uchalila prema-vanyä caudike veòäya
stré, våddha, bälaka, yuvä, sabare òuväya.
saj-jana, dur-jana, paìgu, jada, andha-gaëa
prema-vanyäya òubäila jagatera jana

The flood of love of Godhead distributed by Çré Caitanya Mahäprabhu swelled in

all directions. Young men, old men, women, and children were all immersed in that
inundation. The Kåñëa consciousness movement begun by Çré Caitanya Mahäprabhu
will inundate the entire world and drown everyone, whether one be a gentleman,
rogue, lame, invalid, or blind. (Cc. Ädi 7.25,26)
4.22
päträpätra-vicära nähi, nähi sthänästhäna
yei yäìha päya, täoha kare prema-däna
luöiyä, khäiyä, diyä, bhäëòära ujäòe
äçcarya bhäëòära, prema çata-guëa bäòe
 In distributing love of Godhead, Lord Caitanya Mahäprabhu and His associates
did not consider who was fit and who was unfit, nor where such distribution should or
should not take place. They made no such conditions. Rather, wherever they got the
opportunity, the members of the Païca-tattva distributed love of Godhead. Although
they plundered the storehouse of love of Godhead, ate and distributed its contents,
there was no scarcity, for this wonderful storehouse is so complete that as the love is
distributed, the supply increases hundreds of times. (Cc. Ädi 7.23,24)

Who Cheat Themselves out of Love of God

4.23
mäyävädé, karma-niñöha kutärkika-gaëa
nindaka, päñaëòé, yata paòuyä adhama
sei saba mahädakña dhäñà paläila
sei vanyä tä-sabäre chuìite närila

The impersonalists, fruitive workers, false logicians, blasphemers, non-devotees,

and lowest of the student community are very expert in avoiding the Kåñëa
consciousness movement. Therefore the mercy of Lord Caitanya Mahäprabhu cannot
reach them. (Cc. Ädi 7.29,30)

One can Know the Conclusion of Scripture

by Çré Gauräìga's Mercy

4.24
çré-caitanya-prabhuà vande bälo 'pi yad-anugrahät
taren nänä-mata-gräha-vyäptaà siddhänta-sägaram

I offer my obeisances unto Çré Caitanya Mahäprabhu, by whose mercy even an

ignorant child can swim across the ocean of conclusive truth, which is filled with the
crocodiles of various theories. (Cc. Ädi 2.1)

4.25
hådaye dharaye ye caitanya-nityänanda
e-saba siddhänte sei päibe änanda.
e saba siddhänta haya ämrera pallava
bhakta-gaëa-kokilera sarvadä vallabha.
abhakta-uñörera ithe nä haya praveça
 tabe citte haya mora änanda-viçeña.

[Kåñëadäsa Kaviräja Gosvämé says] Anyone who has captured Çré Caitanya
Mahäprabhu and Nityänanda Prabhu within his heart becomes blissful by hearing all
these transcendental conclusions. These conclusions are like the newly grown twigs of
a mango tree in that they are always pleasing to the devotees, who in this way resemble
cuckoos. The camel-like non-devotees, however, cannot enter into these topics, and
therefore there is special jubilation within my heart. (Cc. Ädi 4.233-235)

Lord Gauräìga's Preaching Pastimes

4.26
sannyäsé panòita-gaëera karite garva näça
néca-çüdra-dvärä karena dharmera prakäça.
'bhakti', ' prema', 'tattva' kahe räye kari' 'vaktä'
äpani pradyumna-miçra-saha haya 'çrotä'.
haridäsa-dvärä näma-mähätmya-prakäça
sanätana-dvärä bhakti-siddhänta-viläsa.
çré-rüpa-dvärä vrajera prema-rasa-lélä
ke bujhite päre gambhéra caitanyera khelä?

To vanquish the false pride of so-called sannyäsés and learned scholars, He spread
real religious principles, even through a çudra. Lord Caitanya preached about
devotional service, ecstatic love, and the Absolute Truth by making Rämänanda Räya,
a gåhastha from a low family, the speaker. Then the Lord, an exalted brähmaëa
sannyäsé, and Pradyumna Miçra, the purified brähmaëa, both heard from Rämänanda
Räya. The Lord exhibited the glories of the holy name of Kåñëa through Haridäsa
Öhäkura, who was born in a Muslim family. Similarly, He exhibited the essence of
devotional service through Sanätana Gosvämé, who was almost converted to Islam. The
Lord also fully exhibited the ecstatic love and transcendental pastimes of Våndävana
through Çréla Rüpa Gosvämé. Considering all this, who can understand the deep plans
of Caitanya Mahäprabhu? (Cc. Antya 5.84-87)

4.27
vraje ye vihare pürve kåñëa-balaräma
koöé-sürya-candra jini doohära nija-dhäma.
sei dui jagatere ha-iyä sadaya
gauòadeçe pürva-çaile karila udaya.
çré-kåñëa-caitanya ära prabhu nityänanda
 yäohära prakäçe sarva jagat änanda.
sürya-candra hare yaiche saba andhakära
vastu prakäçiyä kare dharmera präcära.
ei mata dui bhäi jivera ajïäna-
tamo-näça kari' kaila tattva-vastu-däna.
yäohära prasäde ei tamo haya näça
tamo näça kari' kare tattvera prakäça.
sürya candra bähirera tamaü se vinäçe
bahir-vastu ghaöa-paöa-ädi se prakäçe.
dui bhäi hådayera kñäli' andhakära
dui bhägavata-saìge karäna säkñätkara.

Kåñëa and Balaräma, who formerly appeared in Våndävana and who were millions
of times more effulgent than the sun and moon, have arisen over the eastern horizon of
Gauòa-deça, being compassionate on the fallen state of the world. The appearance of
Çré Caitanya and Nityänanda has surcharged the world with happiness. As the sun and
moon drive away darkness and reveal the nature of everything, these two brothers
dissipate the darkness of the living beings ignorance and enlighten them with
knowledge of the Absolute Truth. By the grace of Çré Caitanya and Nityänanda, all
darkness is removed and the truth is brought to light. The sun and moon dissipate the
darkness of the external world and thus reveal material reality, but these two brothers
dissipate the darkness of the inner core of the heart, and thus help one to meet the two
kinds of Bhägavatas. (Cc. Ädi 1.85-89,95,97,98)

Çré Gauräìga's Example and Precept

4.28
hare-kåñëety uccaiù sphurita-rasano nämagaëanä-
kåta-granthi-çreëé-subhaga-kaöi-sütrojjvala-karaù
viçäläkño dérghärgala-yugala-kheläïcita-bhujaù
sa caitanyaù kià me punarapi dåçor yäsyati padam

Caitanya Mahäprabhu chants the Hare Kåñëa mantra in a loud voice. The holy
name dances on His tongue as He counts His recitations with His effulgent hands. His
eyes are large and His long arms, which bend when He performs His pastimes, reach
down to His knees. When will he again be visible before me? (Stava-mälä 5 Rüpa
Gosvämé)
 Gauräìga's Principle and Ultimate Goals

4.29
ei väïchä yaiche kåñëa-präkaöya-käraëa
asura-saàhära änuñaìga prayojana.
ei mata caitanya-kåñëa pürëa bhagavän
yuga-dharma-pravartana nahe täora käma.
kona käraëe yabe haila avatäre mana
yuga-dharma-käla haila se käle milana.
dui hetu avatari' laïä bhakta-gaëa
äpane äsväde prema-näma-saokértana.
sei dväre äcaëòäle kértana saïcäre
näma-prema-mala gäothi' paräila saàsäre.
ei-mata bhakta-bhäva kari' aìgékära
äpani äcari' bhakti karila pracära.

Just as Kåñëa appeared in order to manifest His Våndävana pastimes and His
suppression of demons was incidental in the same way promulgating the dharma for the
age is an incidental reason for Lord Caitanya's appearance. When He desired to appear
for another reason, the time for promulgating the religion of the age also arose. Thus
with two intentions, the Lord appeared with His devotees and tasted the nectar of
prema along with the congregational chanting of the holy name. He spread saokértana
even among untouchables. He wove a wreath of the holy name and prema with which
He garlanded the entire world. In this way, assuming the sentiment of a devotee, He
preached devotional service while practicing it Himself. (Cc. Ädi 4.36-41)

Çré Gauräìga is Like a Lion

4.30
caitanya-siàhera nava-dvépe avatära
siàha-gréva, siàha-vérya, siàhera huokära
sei siàha vasuk jévera hådaya-kandare
kalmaña-dvirada näçe yäohära huokäre

Thus the lion-like Caitanya Mahäprabhu has appeared in Navadvépa-dhäma. He

has the shoulders of a lion, the powers of a lion, and the loud voice of a lion. May that
lion be seated in the core of the heart of every living being and with His resounding
roar, may He drive away their elephantine vices. (Cc. Ädi 3.30,31)
 Çré Gauräìga's Eternal Reason for Appearing

4.31
anarpita-caréà cirät karuëayävatérëaù kalau
samarpayitum unnatojjvala-rasäà sva-bhakti-çriyam
hariù puraöa-sundara-dyuti-kadamba-sandépitaù
sadä hådaya-kandare sphuratu vaù çacé-nandana

May that Lord who is known as the son of Çrématé Çacédevé be transcendentally
situated in the inner-most chambers of your heart. Resplendent with the radiance of
molten gold He has appeared in the age of Kalé by His causeless mercy to bestow what
no incarnation ever offered before the most sublime and radiant spiritual knowledge of
the mellow taste of His service. (Cc. Ädi 1.4)

Lord Gauräìga's Confidential Reason for Appearing

4.32
çré-rädhäyäù praëaya-mahimä kédåço vänayaivä-
svädyo yenädbhüta-madhurimä kédåço vä madéyaù
saukhyam cäsya mad-anubhavataù kédåçam veti lobhät
tad-bhäväòhyaù samajani çacé-garbha-sindau harénduù

Desiring to understand the glory of Çrématé Rädhäräëé's love, the wonderful

qualities in Him that she alone relishes through Her love, and the happiness she feels
when she realizes the sweetness of His love, Lord Hari, richly endowed with Her
emotions, appears from the womb of Çacédevé as the moon appears from the ocean. (Cc.
Ädi 1.6)

Internally He has the Mood of Çré Rädhä,

Externally He Preaches the Holy Name

4.33
sei rädhära bhäva laïä caitanyävatära
yuga-dharma näma-prema kaila paracära
 Lord Caitanya appeared with the sentiments of Çré Rädhä. He preached the
dharma of this age, the chanting of the holy name of Kåñëa, and pure love of Godhead
(Kåñëa-prema). (Cc. Ädi 4.220)

The Pastimes of Çré Caitanya are Eternal

4.34
adyäpiha caitanya ei saba lélä kare
yä'ra bhägye thäke se dekhaye nirantare

As yet, no one can completely see the opulences of all the pastimes Lord Caitanya
performed, because they are without limit in time and space. They are unlimited and
eternal. (Cb. Madhya 23.513)

Materialistic and Demonic Persons are Envious of Çré Gauräìga

4.35
pürve yaiche jaräsandha-ädi räja-gaëa
veda-dharma kari' kare viñëura püjana
kåñëa nähi mäne, täte daitya kari' mäni
caitanya nä mänile taiche daitya täre jäni
hena kåpämaya caitanya nä bhaje yei jana
sarvottama ha-ileo täre asure gaëana

Formerly, even kings like Jaräsandha strictly followed the Vedic rituals, thus
worshiping Lord Viñëu. One who does not accept Kåñëa as the Supreme Personality of
Godhead is certainly a demon. Similarly, one who does not accept Lord Caitanya as
Kåñëa, the same Supreme Lord, is also considered a demon. One who does not show
respect to this merciful Lord, Çré Caitanya Mahäprabhu or does not worship Him,
should be considered a demon, even if that person is very exalted in human society.
(Cc. Ädi 8.8,9,12)

Gauräìga is not the Enjoyer of the Rasa Dance

4.36
ei mata cäpalya karena sabä sane
sabe strémätra nä dekhena dåñöikäëe
 "stré" hena nä prabhu ei avatäre
çravaëe o nä karilä vidita saàsäre
ata eva yata mahä-mahima sakale
"gauräìga nägara" hena stava nähi bale

The Lord was apt to indulge in indiscriminate, merciful behavior towards all,
except that He never looked at a woman, even by a sidelong glance. It is known to all
the world that He did not even allow the name of a woman to enter His ear. Those who
are His real devotees, therefore, never address Çré Gauräìga as "Gauräìga-nägaré," or
the enjoyer of women. Although all forms of praise are applicable to the Lord, the wise
sing only what is in accordance with His nature. (Cb. 15.28-31)

The Glories of the Mercy of Gaura-Nitäi

4.37
caitanya-nityänande nähi esaba vicära
näma laite prema dena, bahe açrudhära
svatantra éçvara prabhu atyanta udära
täore nä bhajile kabhu nä haya nistära

If one only chants with some slight faith the holy names of Lord Caitanya and
Lord Nityänanda, very quickly he is cleansed of all offenses. Thus, as soon as he chants
the Hare Kåñëa mantra, he feels the ecstasy of love of Godhead. Çré Caitanya
Mahäprabhu, the independent Supreme Personality of Godhead is greatly
magnanimous. Unless one worships Him, one can never liberated. (Cc. Ädi 8.31,32)

The Position of Those who Cheat Themselves

out of Lord Gauräìga's Mercy

4.38
caitanyävatäre vahe premämåta-vanyä
saba jéva preme bhäse, påthivé haila dhanyä.
e-vanyäya ye nä bhäse, sei jéva chära
koöi-kalpe kabhu tära nähika nistära

There is now a flood of the eternal nectar of love of God because of the
incarnation of Lord Caitanya Mahäprabhu. All living entities are floating in that
flood. The entire world is now thankful to the Lord. Whoever does not float in this
inundation is most condemned. Such a person cannot be delivered for millions of
lifetimes of Lord Brahmä. (Cc. Antya 3.254, 255)

4.39
avatära sära, gaura-avatära
kena nä bhajili tä're
kari' nére väsa, gela nä piyäsa
äpana karama phere
kaëöakera taru ,sadäi sevili amåta päibara
äçe prema kalpataru (çré) Gauräìga ämära
tähäre bhävili viñe
saurabhera äçe, paläça çuïkili,
näsäte paçila kéöa
ikñudaëòa bhävi' käöha cuñili
kemane paibi miöha
hära baliyä, galäya parili,
çamana-kiokara-säpa
çétala baliyä äguna pohali,
päili bajara-täpa
saàsära bhajili, (çré) Gauräìga bhulili,
nä çunili sädhura kathä
iha-para-käla, du'käla khoyäli,
khäili äpana mäthä

Çré Gauräìga is the essence of all avatäras. Why didn't I worship Him? It is as if I
was surrounded by water and dying of thirst but I denied myself a drink. I chewed the
thorns on the tree of worldly life and took the blood that flowed through my mouth to
be nectar. When I was offered the nectarean fruits of love of Godhead distributed by
Lord Gauräìga, however, I turned them away, thinking them to be poison. Wishing to
smell perfume I sniffed at what I thought was the fragrant flower of material
enjoyment. Alas, that flower was odorless like the paläça flower. When I tried to sniff
its illusory aroma a bee flew up my nose and stung me. Thinking material life to be as
sweet as sugarcane, I tried to taste its nectar. Instead, as I sucked I found it juiceless and
dry. In this way, all my attempts at enjoyment proved false.
Admitting defeat, wasted, and worn out, I await the snake of death. Declaring it
to be cool and soothing, I have embraced the fire of material life, only to suffer intense
miseries, as if struck by lightning. Worshiping family and material life I forgot
Gauräìga and didn't listen to the words of the saints. Now, in my final days I realize
that I am twice dead, for not only am I casting off this mortal body, but I am dead while
living, having wasted my life in material indulgence (Mahäjana-géti).

Gauräìga Appears as His Holy Name and as His Deity

4.40
ära dui janma ei saokértanärambhe
haiba tomära putra ämi avilambe
mora arcä-mürti mätä, tumi se dharaëé
jihvärüpä tumi mätä, nämera janané
ei dui janma mora saokértanärambhe
dui öhaïi tora putra rahu avilambe

[Lord Caitanya told Çacé] Birth after birth you are My mother. Again, in this
birth, I have come to begin the saokértana movement, and so I have become your son.
My appearance in this world is twofold: I appear as the arca-mürté and as the holy
name. In this way I appear upon the tongue in the form of sound, and as the Deity
made from the elements drawn from the earth. In both these forms I am worshiped,
and in these two features I have appeared in order to spread the saokértana movement.
(Cb. Madhya 27.47)

Gauräìga's Teachings in a Nutshell.

4.41
ärädhyo bhagvän brajeça-tanayas-tad-dhäma våndävanaà
ramyä käcid-upäsanä vraja-vadhü-vargeëa yä kalpitä
çrémad-bhägavataà pramäëam-amalaà premä pumartho mahän
çré caitanya mahäprabhur-matam-idaà taträdaro naù paraù

It is the conclusive opinion of Lord Caitanya that Çré Kåñëa, who is Vrajendra-
nandana, is the Supreme Personality of Godhead Himself, the topmost worshipable
Deity; Våndävana-dhäma which is an expansion of Kåñëa and is nondifferent from Him
is the highest worshipable abode; the gopés are the highest example of the worship of
Çré Kåñëa; Çrémad-bhägavatam is the spotless evidence for knowing the absolute truth;
kåñëa-prema is the fifth and highest goal of life. These are the teachings of Çré Caitanya
in a nutshell. (Viçvanätha Cakravarté Öhäkura)

Thus ends the Fourth Jewel of the Gauòéya Kaëöhahära, entitled Gaura-tattva
 NITYÄNANDA-TATTVA

Nityänanda and Advaita

Two Main Branches of the Caitanya Tree

5.1
advaita äcärya, nityänanda, dui aìga
dui-janä laïa prabhura yata kichu raìga

Nityänanda Prabhu and Advaitäcärya are the two expansions of Lord Caitanya
Mahäprabhu who assist His transcendental pastimes. (Cc. Ädi 5.146)

5.2
saokarñaëah käraëa-toya-çäyi
garbhoda-çäyé ca payobdhi-çäyé
çeñaç ca yasyäàça-kaläù sa nityä-
nandäkhya-rämaù çaraëaà mamästu

May Çré Nityänanda Prabhu be the object of my constant remembrance.

Saokarñaëa, Mahäviñëu, Garbhodakñäyé Viñëu, and Kñérodakñäyé Viñëu, as well as Çeña
are His expansions and the expansions of His expansions. That same Nityänanda
Prabhu, is none other than Balaräma. (Cc. Ädi 1.7)

5.3
mäyätéte vyäpi-vaikuëöha-loke
pürëaiçvarye çré-catur-vyüha-madhye
rüpaà yasyodbhäti saokarñaëäkhyaà
taà çré-nityänanda-rämaà prapadye

I surrender unto the lotus feet of Çré Nityänanda Räma, who is known as
Saokarñaëa in the midst of the catur-vyüha. He has full opulences and resides in
Vaikuëöhaloka far beyond the material creation. (Cc. Ädi 1.8)

5.4
 mäyä-bhartäjäëòa-saìghäçrayäìgaù
çete säkñät käraëämbhodhi-madhye
yasyaikäàçaù çré-pumän ädi-devas
taà çré-nityänanda-rämaà prapadye
I offer my full obeisances unto the feet of Çré Nityänanda Räma, whose partial
representation called Käraëodakaçäyé Viñëu, lying on the Käraëa ocean, is the original
Puruña, the master of the illusory energy and the shelter of all the universes. (Cc. Ädi
1.9)

5.5
yasyäàçäàçaù çréla-garbhoda-çäyé
yan-näbhy-abjaà loka-saìghäta-nälam
loka-srañöuù sütikä-dhäma dhätus
taà çré-nityänanda-rämaà prapadye

I offer my full obeisances unto the feet of Çré Nityänanda Räma, a partial part of
whom is Garbhodakñäyé Viñëu. From the navel of Garbhodakñäyé Viñëu sprouts the
lotus stem that is the birthplace of Brahmä, the engineer of the Universe. The stem of
that lotus is the resting place of the multitude of planets. (Cc. Ädi 1.10)

5.6
yasyäàçäàçäàçaù parätmäkhilänäà
poñöä viñëur bhäti dugdhabdhi-çäyé
kñauëé-bhartä yat-kalä so 'py anantas
taà çré-nityänanda-rämaà prapadye

I offer my full obeisances unto the feet of Çré Nityänanda Räma, whose secondary
part is the Viñëu lying in the ocean of milk. That Kñérodakañäyé Viñëu is the Supersoul
of all living entities and the maintainer of all the universe. Çeña Näga is His further
sub-part. (Cc. Ädi 1.11)

Baladeva is the Original Saokarñaëa

5.7
çri-balaräma gosäïi müla-saokarñaëa
païca-rüpa dhari' karena kåñëera sevana
äpane karena kåñëa-lélära sahäya
 såñöi-lélä-karya kare dhari' cäri käya

Lord Balaräma is the original Saokarñaëa. He assumes five other forms to serve
Lord Kåñëa. He helps in the pastimes of Lord Kåñëa, and He does the work of creation
in four other forms. (Cc. Ädi 5.8,9)

Balaräma and Nityänanda are non Different

5.8
prema-pracäraëa ära päñaëda-dalana
dui-kärye avadhüta karena bhramaëa

For two purposes to spread the cult of bhakti and to defeat and subdue the atheists
Lord Nityänanda, the most dedicated devotee of the Lord, moved throughout the
country. (Cc. Antya 3.149)

The Glories of Nityänanda Prabhu

5.9
jagat mätäya nitäi premera mälasaöe
paläya durdänta kalé paòiyä vibhräöe
ki sukhe bhäsila jéva gauracaïdera naöe
dekhiyä çuniyä päñaëòéra buk phäöe

[All glories to Nityänanda Prabhu!] Maddened by ecstatic love of Godhead, he

overwhelmed the universe with ecstasy. He slapped his hands together like a warrior
who is about to attack, and upon seeing this, the wicked Kalé fled in terror, fearing for
his life. All souls were drowned in happiness because of the dancing of Çré Gauräìga
[and Nityänanda]. Seeing such dancing, or even hearing of it, melts the hearts even of
great atheists. (Gétävalé, Nagara-kértana, 8)

5.10
jaya jaya nityänanda, nityänanda-räma
yäohära kåpäte päinu våndävana-dhäma
jaya jaya nityänanda, jaya kåpä-mäya
yäoha haite päinu rüpa-sanätanäçraya
yäoha haite päinu raghunätha-mahäçaya
 yäoha haite päinu çré-svarüpa-äçraya
sanätana-kåpäya päinu bhaktira siddhänta
çré-rüpa-kåpäya päinu bhakti-rasa-pränta
jaya jaya nityänanda-caraëäravinda
yäohä haite päinu çré-rädhä-govinda

All glory, all glory to Lord Nityänanda Balaräma, by whose mercy I have attained
shelter in the transcendental abode of Våndävana. All glory, all glory to the merciful
Lord Nityänanda, by whose mercy I have attained shelter of Çré Rüpa and Sanätana. By
His mercy, I have attained the shelter of the great Çré Raghunätha däsa Gosvämé, and
by His mercy I have found the refuge of Çré Svarüpa Dämodara. By the mercy of
Sanätana Gosvämé I have learned the final conclusions of devotional service, and by
the grace of Çré Rüpa Gosvämé I have tasted the highest nectar of devotional service.
All glory, all glory to the lotus feet of Lord Nityänanda, by whose mercy I have attained
Çré Rädhä-Govinda. (Cc. Ädi. 5.200-204)

Nityänanda is the Savior of the Most Fallen

5.11
jagäi mädhäi haite muïi se päpiñöha
puréñera kéöa haite muïi se laghiñöha
mora näma çune yei tära puëya kñaya
mora näma laya yei tära päpa haya
emana nirghåëa more kebä kåpä kare
eka nityänanda vinu jagat bhitare
preme matta nityänanda kåpä-avatära
uttama, adhama, kichu nä kare vicära
ye äge paòaye, täre karaye nistära
ataeva nistärilä mo-hena duräcära

I am more sinful than Jagäi and Mädhäi and even lower than the worms in stool.
Anyone who hears my name loses the results of his pious activities. Whoever utters my
name becomes sinful. Who in this world but Nityänanda could show His mercy to such
an abominable person as me? Because He is intoxicated by ecstatic love and is an
incarnation of mercy, He does not distinguish between the good and the bad. He
delivers all those who fall down before Him. Therefore He has delivered such a sinful
and fallen person as me. (Cc. Ädi 5.205-209)
 Freedom from Anarthas and the Desire for Bhakti
is Strengthened by the Mercy of Nitäi

5.12
saàsärera pära hai' bhaktira sägare
ye dubibe se bhajuk nitäi-cäïdere

One who would cross over the ocean of material existence and swim in the bhakti
ocean should worship the lotus feet of Nityänanda. (Cb. Ädi 1.77)

Nityänanda is the Foremost Preacher

5.13
caitanyera ädi-bhakta nityänanda-räya
caitanyera yaço vaise yäïhära jihväya
aharniça caitanyera kathä prabhu kaya
täï're bhajile se caitanye bhakti haya

Lord Caitanya's first and foremost devotee is Nityänanda Räya. The glories of
Lord Caitanya are always on his tongue. Day and night Lord Nityänanda speaks only of
Lord Caitanya. Whoever worships Him is a real devotee of Çré Caitanya. (Cb. Ädi
9.217-218)

Nityänanda mad About Serving Çré Caitanya

5.14
nityänanda avadhüta sabäte ägala
caitanyera däsya-preme ha-ilä pägala

Nityänanda, the wandering mendicant, is the foremost of all the servants of Lord
Caitanya. He is like the gateway through which all service to Lord Caitanya must pass.
He became mad in the ecstasy of service to Lord Caitanya. (Cc. Ädi 6.48)

Those who Have no Faith that Gaura and Nitäi

are Inseparable are Offenders and Atheists
 5.15
dui bhäi eka-tanu samäna-prakäça
nityänanda nä mäna, tomära habe sarva-näça
ekete viçväsa, anye nä kara sammäna
"ardha-kukkuöé-nyäya" tomära pramäëa

These two brothers (Gaura and Nitäi) are like one body; they are identical
manifestations. If you do not believe in Lord Nityänanda, you will fall down. If you
have faith in one, but disrespect the other, your logic is like the logic of accepting half
a hen. (Cc. Ädi 5.175,176)

Faith in Gaura Without Nitäi, or Nitäi Without Gaura,

is Flickering Faith and in Opposition to Pure Devotional Service

5.16
kimvä, dooha nä mäniïä hao ta' päñaëòa
eke mäni' äre nä mäni, ei-mata bhaëòa

It would be better to be an atheist by slighting both brothers than a hypocrite by

believing in one and slighting the other. (Cc. Ädi 5.177)

Thus ends the Fifth Jewel of Gauòéya Kaëöhahära, entitled Nityänanda-tattva.

ADVAITA-TATTVA

The Truth About Advaita Prabhu

6.1
mahä-viñëur jagat-kartä
mäyayä yaù såjaty adaù
tasyävatära eväyam
advaitäcärya-éçvaraù

Lord Advaita Äcärya is the incarnation of Mahä-Viñëu, whose main function is

to create the cosmic world through the actions of mäyä. (Cc. Ädi 6.4)
 6.2
advaitaà hariëädvaitäd
äcäryaà bhakti-çaàsanät
bhaktävatäram éçaà tam
advaitäcäryam äçraye

Because He is nondifferent from Hari, He is called Advaita, and because He

propagates the cult of devotion, He is called Äcärya. He is the Lord and the
incarnation of the Lord's devotee. Therefore I take shelter of Him. (Cc. Ädi 1.13)

Mahäviñëu is the Efficient Cause and

Advaita is the Material Cause of Mundane Creation

6.3
äpane puruña viçvera 'nimitta'-käraëa
advaita-rüpe 'upädäna' hana näräyaëa
'nimittäàçe' kare teoho mäyäte ékñaëa
'upädäna' advaita karena brahmaëòa-såjana

Lord Viñëu is the efficient cause (nimitta) of the material world, and Näräyaëa, in
the form of Çré Advaita, is the material cause (upädäna). Lord Viñëu, in His efficient
aspect glances over the material energy, and Çré Advaita as the material cause, creates
the material world. (Cc. Ädi 6.16,17)
Advaita is Sadäçiva

6.4
bhaktävatära äcäryo 'dvaita yaù çré sadäçivaù

He who was Çré Sadäçiva is the bhakta-avatära, Çré Advaita Prabhu. (Gaura-
Gaëoddeçadépikä, 11)

The Meaning of the Name Advaita

6.5
mahä-viñëura aàça advaita guëa-dhäma
 éçvare abheda, teïi 'advaita' pürëa näma

Çré Advaita, who is the reservoir of virtues, is the main limb of Mahäviñëu. His
full name is Advaita, for He is identical in all respects with the Lord. (Cc. Ädi 6.26)

Advaita Äcärya is a Preacher of Kåñëa-bhakti

6.6
jéva nistärila kåñëa-bhakti kari' däna
gétä-bhägavate kaila bhaktira vyäkhyäna

He delivered all living beings by offering the gift of kåñëa-bhakti. He explained

Bhagavad-gétä and Çrémad-bhägavatam in the light of devotional service. (Cc. Ädi 6.28)

He is the Avatära of Mahäviñëu and a Devotee of Lord Caitanya

6.7
advaita-äcärya-gosäïi säkñät éçvara
prabhu guru kari' mäne, tioho ta' kiokara

Lord Advaita Äcärya is directly the Supreme Personality of Godhead. Although

Lord Caitanya accepts Him as His preceptor, Advaita Äcärya is a servant of the Lord.
(Cc. Ädi. 5.147)

Advaita and Nityänanda are Servants of Lord Caitanya

6.8
eka mahäprabhu, ära prabhu duijana
dui prabhu sebe mahäprabhura caraëa
There is one "Mahäprabhu" and two prabhus. The two prabhus serve the lotus feet
of Mahäprabhu. (Cc. Ädi 7.14)

Two Branches Among the Followers of Advaita

6.9
 advaitäìghåy-abja-bhåogäàs tän säräsära-bhåto 'khilän
hitvä 'särän sära-bhåto naumi caitanya jévanän

The followers of Çré Advaita were of two kinds. Some were real followers
(säragrähé) and the others were false (asäragrähé). Rejecting the false followers, I offer
my respectful obeisances to the real followers of Çré Advaita Äcärya, whose life and
soul was Caitanya Mahäprabhu. (Cc. Ädi 12.1)

The Säragrähé Followers of Advaita are Devotees of Gauräìga

6.10
prathame ta' eka-mata äcäryera gaëa
päche dui-mata haila daivera käraëa
keha ta' äcärya äjïäya, keha ta' svatantra
sva-mata kalpanä kare daiva-paratantra
äcäryera mata yei, sei mata sära
täora äjïä laìghi' cale, sei ta' asära

At first all the followers of Advaita Äcärya shared a single opinion, but later they
followed two opinions as ordained by providence. Some of the disciples strictly
accepted the orders of the äcärya, and others deviated, independently concocting their
own opinions under the spell of daivi-mäyä. The opinion of the äcärya is essential.
Anyone who disregards his order is useless (asära-grähé). (Cc. Ädi. 12.8-10).

The Useless Followers of Advaita Äcärya Were cut off

From Gauräìga's Mercy

6.11
ihära madhye mäli päche kona çäkha-gaëa
nä mäne caitanya-mälé durdaiva käraëa
såjäilä, jiyäilä, täore nä mänila
kåtaghna ha-ilä, täore skandha kruddha ha-ila
kruddha haïä skandha täre jala nä saïcäre
jaläbhäve kåça çäkhä çukäiyä mare
After the disappearance of Lord Caitanya, the gardener of the tree of love of
Godhead, some of the sub-branches of the Advaita branch, for unfortunate reasons,
deviated from His path. Some branches did not accept the trunk that vitalized and
maintained the entire tree When they thus became ungrateful, the trunk was angry at
them. Thus Lord Caitanya did not sprinkle upon them the water of His mercy, and
they gradually withered and died. (Cc. Ädi 12.67-69)

Thus ends the Sixth Jewel of Gauòéya Kaëöhahära, entitled Advaita-tattva.

KÅÑËA-TATTVA

The one Absolute Truth is Realized in Three Different Ways

7.1
vadanti tat tattva-vidas tattvaà yaj jïänam advayam
brahmeti paramätmeti bhagavän iti çabdyate

Great seers of the truth, who understand the nature of the Absolute Truth,
describe that non-dual truth in three ways as Brahman, Paramätmä, and Bhagavän.
(Bhäg. 1.2.11)

7.2
advaya-jïäna tattva-vastu kåñëera svarüpa
brahma, ätmä, bhagavän tina täora rüpa

Kåñëa is the one Absolute Truth which is conceived of in three ways, as Brahman,
Paramätmä, and Bhagavän. (Cc. Ädi. 2.65)

Bhagavän Realization is Complete,

Paramätmä and Brahman are Partial

7.3
bhakti-yoge bhakta päya yäohära darçana
sürya yena savigraha dekhe deva-gaëa
jïäna-yoga-märge täore bhaje yei saba
brahma-ätmä-rüpe täore kare anubhava
 Through devotional service devotees can realize or see that Personality of
Godhead, just as the denizens of heaven see the personality of the sun. Those on the
paths of knowledge and yoga worship only Him. They perceive Him as the impersonal
Brahman and localized Paramätmä. (Cc. Ädi 2.25,26)

The Conclusion of the Çruti About Brahman

7.4
na tatra süryo bhäti candra-tärakaà
nemä vidyuto bhänti küto 'yamagni
tameva bhäntam anubhäti sarvaà
tasya bhäsä sarvam idaà vibhäti

In the transcendental abode of the Lord there is no need of sun, moon, or stars for
illumination, nor is there any need of electricity, what to speak of lamps. All of them
get their power of illumination from the Lord's effulgence alone. In fact the whole
universe exists only because of His existence. (Kaöha Upaniñad 2.2.15)

7.5
hiranmayena pätreëa satyasyäpihitaà mukham
tat tvaà püñann-apävåëu satya-dharmäya dåñtaye

O my Lord, sustainer of all that lives, Your real face is covered by Your dazzling
effulgence. Please remove that effulgent covering and show Yourself to Your pure
devotee. (Éçopaniñad 15)

7.6
püñann akarye yama sürya präjäpatya
vyuha-raçmén samüha tejo
yat te rüpaà kalyäëatamaà tat te paçyämi
yo 'sav asau puruñaù so 'ham asmi

O my Lord! O primeval philosopher, maintainer of the universe. O regulating

principle, destination of the pure devotees, well-wisher of mankind please remove the
effulgence of Your transcendental rays, so that I can see Your form of bliss. You are the
eternal Supreme Personality of Godhead, like unto the sun, as am I. (Içopaniñad 16)

The Conclusion of Brahmä-saàhitä

 7.7
yasya prabhä prabhavato jagad-aëòa-koöi-
koöisv açeña-vasudhädi vibhüti-bhinnam
tad brahma niñkalam anantam açeña-bhütaà
govindam ädi-puruñaà tam ahaà bhajämi

I worship Govinda, the primeval Lord, whose effulgence is the source of the
nondifferentiated Brahman which is mentioned in the Upaniñads, and which, being
differentiated from the infinity of glories of the mundane universe, appears as the
indivisible, infinite, and limitless truth. Millions and millions of universes emanate
from that Brahman effulgence, which is infinite, causeless, and unlimited. That
Brahman effulgence is simply the light emanating from the brilliant form of the
Supreme Lord Govinda. (Brahmä-saàhitä 5.40)

The Conclusion of Bhagavad-gétä

7.8
brahmaëo hi pratiñöhäham amåtasyävyayasya ca
çäçvatasya ca dharmasya sukhasyaikäntikasya ca

I am the basis of the impersonal Brahman, which is immortal, imperishable, and

eternal, and is the constitutional position of ultimate happiness. (Bhagavad-gétä 14.27)

The Conclusion of the Gosvämés

7.9
yasya brahmeti saàjïäà kvacidapi nigame yäti cin-mätrasattä-
pyaàço yasyäàçakaiù svairvibhavati vaçayanneva mäyäà pumäàç ca ekaà yasyaiva
rüpaà vilasati paramvyomni näräyaëäkhyaà
sa çré kåñëo vidhattäà svayamiha bhagavän prema-tat-päda-bhäjäm

Çré Kåñëa is the Supreme Personality of Godhead. He appears in Vaikuëöha in the

form of Näräyaëa. He expands as the Puruñävataras, who control the material world.
He is Himself the Supreme Spiritual Truth designated by the word "Brahman" in the
Vedas and Upaniñads. May that Lord Kåñëa grant pure love for Him to those engaged
in devotional service to His lotus feet (Tattva-sandarbha 8)
 7.10
brahma aìga-känti täora, nirviçeña prakäçe
sürya yena carma-cakñe jyotirmaya bhäse

The manifestation of the impersonal Brahman effulgence, which is without

variety, is the rays of Kåñëa's personal bodily effulgence. It is exactly like the sun:
When the sun is seen by ordinary eyes, it appears to only consist of effulgence.
Similarly, when we view divinity through ordinary eyes, we are unable to penetrate its
effulgence to see the beautiful form of Kåñëa within. Rather we are blinded by the
powerful rays of impersonal Brahman. (Cc. Madhya 20.159)

7.11
täohära aìgera çudha kiraëa-maëòala
upaniñat kahe täore brahma sunirmala

What the Upaniñads call the impersonal Brahman is but the realm of the glowing
effulgence of the Supreme Person. (Cc. Ädi. 2.12)

Nirviçeña Means Kåñëa has no Material Qualities

7.12
täore 'nirviçeña' kahi, cic-chakti nä mäni
ardha-svarüpa nä mänile pürëatä haya häni

When one speaks of the Supreme as impersonal, one denies His spiritual
potencies. Logically, if you accept only half the truth, you cannot understand the
whole. (Cc. Ädi 7.140)

7.13
vyäojite bhagavat-tattve brahma ca vyajyate svayam

When the knowledge about Bhagavän is revealed, Brahman automatically

becomes known. (Bhagavat-sandarbha 7)

Yogis Worship the Supersoul

7.14
 éçvaraù sarva-bhütänäà håd-deçe 'rjuna tiñöhati
bhrämayan sarva-bhütäni yanträrüòhäni mäyayä

The Supreme Lord is situated in every one's heart, O Arjuna, and is directing the
wanderings of all living entities who are seated as on a machine made of material
energy. (Bhagavad-gétä 18.61)

7.15
atha vä bahunaitena kià jïätena tavärjuna
viñöabhyäham idaà kåtsnam ekäàçena sthito jagat

What need is there, O Arjuna, for all this detailed knowledge? With a single
fragment of Myself, I pervade and support this entire universe. (Bhagavad-gétä 10.42)
7.16
mayädhyakñeëa prakåtiù süyate sa-caräcaram
hetunänena kaunteya jagad viparivartate

Material nature, which is one of My energies, is working under My direction, O

son of Kunté, and produces all moving and non-moving beings. Under its rule, this
manifestation is created and annihilated again and again. (Bhagavad-gétä 9.10)
7.17
ahaà hi sarva-yajïänäà bhoktä ca prabhur eva ca
na tu mäm abhijänanti tattvenätaç cyavanti te

I am the only enjoyer and master of all sacrifices. Those who do not recognize My
true transcendental position fall down. (Bhagavad-gétä 9.24)

Paramätmä is an Ekäàça Expansion of the Supreme Lord

7.18
paramätmä yeoho, teìho kåñëera eka aàça
ätmära 'ätmä' haya kåñëa sarva-avataàsa

Paramätmä is the partially complete portion (ekäàça) of the Supreme Personality

of Godhead. Kåñëa is the original source of all living entities, and is the source of
Paramätmä. (Cc . Mad. 20.161)
 7.19
kecit sva-dehäntar-hådayävakäçe
prädeça-mätram puruñaà vasantam
catur-bhujaà kaïja-rathäìga-çaokha-
gadä-dharaà dhäraëayä smaranti

Others conceive of the Personality of Godhead residing within the body in the
region of the heart, and measuring only eight inches, with four hands holding lotus,
wheel, conch, and club. (Bhäg. 2.2.8)

The Supreme Truth has Three Potencies

Sandhiné (existence), Saàvit (consciousness) and Hlädiné (ecstasy)

7.20
na tasya käryaà karaëaoçca vidyate
na tat samaç cäbhyadhikaç ca dåçyate
paräsya çaktir-vividhaiva çruyate
sväbhäviké jïäna-bala-kriyä ca

He does not have a bodily form like that of an ordinary living entity: He has a
transcendental form of bliss and knowledge. His senses are all transcendental. Nothing
is greater than Him or equal to Him. His potencies are multifarious, such as cognitive,
will and active potency. (Çvetäçvatara Upaniñad 6.8)

Viñëu is the Supreme Truth

7.21
oà tad viñëo paramaà padaà sadä
paçyanti sürayaù divéva cakñur-ätatam
tad vipräso vipanyavo jägåväàsaù
samindhate viñëor yat paramaà padam

The supreme abode of Lord Viñëu, or the lotus feet of Lord Viñëu, is spread all
around like the sunlight in the sky. Great demigods and saintly persons always see that
supreme abode, recognizing Him as the highest truth. Spiritually awake souls learned in
transcendental understanding glorify the Lord and make that abode more brilliant. (Eg
Veda 1.22.20,21)
 Kåñëa is the Supreme

7.22
advaya-jïäna-tattva kåñëa svayaà bhagavän
'svarüpa-çakti' rüpe täora haya avasthäna

Kåñëa is the non-dual Absolute Truth, the Supreme Personality of Godhead.

Although He is one, He maintains different personal expansions and energies for His
divine pastimes. (Cc. Madhya 22.7)

Kåñëa is the Independent Supreme Person

7.23
janmädy asya yato 'nvayäd itarataç cärtheñv abhijïaù svaräö
tene brahma hådä ya ädi-kavaye muhyanti yat sürayaù
tejo-väri-mådäà yathä vinimayo yatra tri-sargo 'måñä
dhämnä svena sadä nirasta-kuhakaà satyaà paraà dhémahi

Lord Çré Kåñëa is the Absolute Truth, the primeval cause of all causes of the
creation, sustenance, and destruction of the universes. He is directly and indirectly
conscious of all manifestations, and He is independent because there is no other cause
beyond Him. It was He who imparted Vedic knowledge to the heart of Brahmä, the
original living being. By Him even the great sages and demigods are placed into illusion
as one is bewildered by the illusory representations of water seen on fire or land seen
on water. Only because of Him do the material universes, temporarily manifested by
the reactions of the three modes of material nature, appear factual, although they are
unreal. I therefore meditate upon Him, Lord Çré Kåñëa, who is eternally existent in the
transcendent abode which is forever free of illusion. I meditate upon Him, for He is the
Absolute Truth. (Bhäg. 1.1.1.)

Kåñëa is the Ultimate Goal of all Vedic Literature

7.24
sarvasya cähaà hådi sanniviñöo
mattaù småtir jïänam apohanaà ca
vedaiç ca sarvair aham eva vedyo
vedänta-kåd veda-vid eva cäham
 I am seated in every one's heart. From Me comes remembrance, knowledge, and
forgetfulness. By all the Vedas I am to be known. Indeed, I am the compiler of Vedänta,
and I am the knower of the Vedas. (Bhagavad-gétä 15.15)
7.25
ete cäàça-kaläù puàsaù kåñëas tu bhagavän svayam
indräri-vyäkulaà lokaà måòayanti yuge yuge

All these incarnations are either plenary portions or portions of plenary portions
of the Supreme Lord, but Lord Çré Kåñëa is the Supreme Personality of Godhead. All
the other incarnations appear whenever there is a disturbance created by the enemies
of Indra. (Bhäg. 1.3.28)

7.26

éçvaraù paramaù kåñëaù sac-cid-änanda-vigrahaù

anädir ädir govindaù sarva-käraëa-käraëam

Kåñëa, who is known as Govinda, is the Supreme Personality of Godhead. He has

a transcendental form of eternal bliss and knowledge. He is the origin of all and the
cause of all causes. (Brahmä-saàhitä 5.1)

7.27
parama éçvara kåñëa svayaà bhagavän
sarva-avatäré, sarva-käraëa-pradhäna
ananta vaikuëöha, ära ananta avatära
ananta brahmäëòa ihäo, sabära ädhära
sac-cid-änanda-tanu, vrajendra-nandana
sarvaiçvarya, sarvaçakti sarvarasa-pürëa

The supreme controller is Kåñëa, the original Bhagavän. He is the Supreme

Personality of Godhead, the fountainhead of all incarnations and the cause of material
creation. He is the source of the innumerable Vaikuëöha planets as well as innumerable
incarnations. In the material world there are innumerable universes, and Kåñëa is the
Supreme resting place for all of them. The transcendental body of Kåñëa is eternal, full
of bliss and knowledge. He is the son of Nanda Mahäräja. He is full of all opulences and
potencies, as well as all spiritual mellows. (Cc. Madhya 8.134-136)
 The Meaning of Bhagavän

7.28
aiçvaryasya samagrasya véryasya yaçasaù çriyaù
jïäna-vairägyayoç caiva saë ëäà bhaga itéogaëä
One who is complete in the six opulences of wealth, power, fame, beauty,
knowledge, and renunciation is known as Bhagavän. (Viñëu-Puräëa 6.5.74)

7.29
yäora bhagavattä haite anyera bhagavattä
'svayaà-bhagavän'-çabdera tähätei sattä

Only that Lord who is the source of all other divinities is eligible to be designated
as svayam bhagavän. (Cc. Ädi 2.88)

Kåñëa is the Supreme Master, the Supreme Enjoyer,

and the Independent Lord

7.30
änera ki kathä, baladeva mahäçaya
yäora bhäva çuddha-sakhya-vätsalyädi-maya
teoho äpanäke karena däsa-bhävanä
kåñëa-däsa-bhäva vinu äche kona janä
sahasra-vadane yeoho çeña-saokarñaëa
daça deha dhari' kare kåñëera sevana
ananta brahmäëòe rudra sadäçivera aàça
guëävatära teoho, sarva-deva-avataàsa
teoho karena kåñëera däsya-pratyäça
nirantara kahe çiva, 'muïi kåñëa-däsa'
kåñëa-preme unmatta, vihvala digambara
kåñëa-guëa-lélä gäya, näce nirantara
pitä-mätä-guru-sakhä-bhäva kene naya
kåñëa-premera sva-bhäve däsya-bhäva se karaya
eka kåñëa sarva-sevya, jagat-éçvara
ära yata saba, täora sevakänucara
 sei kåñëa avatérëa caitanya-éçvara
ataeva ära saba, täohära kiokara
keha mäne, keha nä mäne, saba täora däsa
ye nä mäne, tära haya sei päpe näça

Not to speak of others, even Lord Baladeva is full of emotion like pure friendship
and paternal love towards Çré Kåñëa. He also considers Himself a servant of Çré Kåñëa.
Indeed, who is there who does not consider himself a servant of Kåñëa. The thousand-
mouthed Çeña Himself serves Kåñëa by assuming ten forms. Rudra, who is an expansion
of Sadäçiva, and who appears in unlimited universes is also a guëa-avatära and is the
crown jewel of all the demigods in the endless universes, but he also desires only to
serve Çré Kåñëa. He always says, "I am Kåñëa däsa, a servant of Kåñëa." He becomes
overwhelmed and dances naked while continuously singing about Kåñëa's qualities and
pastimes. All different transcendental emotions that are directed towards Kåñëa, be
they those of father, mother, guru, or friend, are imbued with the sentiments of service
towards the Lord. That is the nature of kåñëa-prema.
Çré Kåñëa, the only lord and master of the universe, is worthy of being served by
everyone. Everyone is merely a servant of His servants. That same Çré Kåñëa has now
descended as Lord Caitanya Mahäprabhu, the Supreme Personality of Godhead.
Everyone therefore is also a servant of Caitanya Mahäprabhu. Some accept Him,
whereas others do not, but in any case, everyone is His servant. One who does not
accept Him, however, will be ruined by his sinful activities. (Cc. Ädi 6.76-85)

Kåñëa is the Cause of all Causes

7.31
tenaiva hetu-bhutale vayaà jätä maheçvari
käraëaà sarva-bhütänäà sa ekaù parameçvaraù

[Çiva said to Parvaté] O Maheçvaré, controller of the world, we have taken birth as
instruments to serve the will of the Supreme Person. He alone is the Parameçvara, the
Supreme Controller, the master of everyone, and the ultimate cause of all living beings.
(Skanda Puräëa)

Kåñëa is the Supreme Shelter of Everything

7.32
daçame daçamaà lakñyam-äçritäçraya-vigraham
çré kåñëakhyaà paraà dhäma jagad-dhäma namämi-tat
 The tenth canto of Çrémad-bhägavatam describes the ten items which is the
shelter of all the sheltered beings. His is called Lord Kåñëa and is the ultimate shelter of
both the material and spiritual worlds. I offer my humble obeisances unto Him. (Bhäg.
10.1.1. Bhävärtha-Dépikä)

Kåñëa is the Original Person

7.33
avatära saba puruñera kalä, aàça
svayaà-bhagavän kåñëa sarva-avataàsa
kåñëa eka sarväçraya, kåñëa sarva-dhäma
kåñëera çarére sarva-viçvera viçräma
svayaà bhagavän kåñëa, kåñëa sarväçraya
parama éçvara kåñëa sarva-çästre kaya

All the incarnations of Godhead are plenary portions or parts of the plenary
portions of the puruñävatäras, but the primeval Lord is Çré Kåñëa. He is the Supreme
Personality of Godhead, the fountainhead of all incarnations. He is the shelter and
abode of everything all the universes rest in His body. Thus Çré Kåñëa is the primeval
Lord, the source of all other expansions. This is proclaimed in all the revealed
scriptures. (Cc. Ädi. 2.70,94,106)

On the Basis of Rasa, Kåñëa is Superior to Näräyaëa

7.34
siddhänta-tas-tva-bhede 'pi çréça-kåñëa-svarüpayoù
rasenot-kåñyate kåñëa-rüpameñä rasasthitiù

Although Näräyaëa and Çré Kåñëa are one and the same, on the basis of the fact
that Çré Kåñëa exhibits the super excellence of conjugal mellow, He is considered
superior. In Him alone do all rasas find their final and absolute expression. (Bhakti-
Rasämåta Sindhu, Pürva-vibhäga, 2.59)

Näräyaëa is the Opulent Pastime Expansion of Kåñëa

7.35
näräyaëas tvaà na hi sarva-dehinäm
 ätmäsy adhéçäkhila-loka-säkñé
näräyaëo 'ogaà nara-bhü-jaläyanät
tac cäpi satyaà na tavaiva mäyä

O Lord of lords, You are the seer of all creation. You are indeed everyone's dearest
life. Are You not, therefore, my father; Näräyaëa? Näräyaëa refers to one whose abode
is in the water born from Nara [Garbhodakaçäyé Viñëu], and that Näräyaëa is Your
plenary portion. All Your plenary portions are transcendental. They are absolute and
are not creations of maya. (Bhäg. 10.14.14)

7.36
hariàtvekaà tattvaà viddhi-çiva-süreça-praëamitaù
yadevedaà brahma prakåtirahitaà tattanumahaù
parätmä tasyäàço jagadanugato viçvajanakaù
sa vai radhä-känto nava-jalada-käntiçcidudayaù

Brahmä, Çiva, and Indra offer their obeisances to Çré Hari as the only Supreme
Truth. The undifferentiated Brahman effulgence is simply the emanation from His
holy body. The creator, maintainer, and Supersoul of the material universe are only
expansions from Him. That Lord whose complexion is the color of a rain cloud, who
sports in transcendental pastimes in his original form as the lover of Çré Rädhä is
known as Çré Kåñëa and He is the Absolute Truth (Daça-müla Çikñä)

The Demigods Recognize Kåñëa as Supreme

7.37
athäpi yat-päda-nakhävasåñöaà
jagad viriïcopahåtärhaëämbhaù
seçaà punäty anyatamo mukundät
ko näma loke bhagavat-padärthaù

Who could be worthy of the name "Supreme Personality of Godhead" but Çré
Kåñëa? Brahmä, the creator of the universe, col-lected the water emanating from the
nails of Kåñëa's lotus feet to give to Çiva as a worshipful welcome. This very water, the
Ganges, is purifying the whole universe including Lord Çiva. (Bhäg. 1.18.21)

7.38
yac-chauca-niùsåta-sarit-pravarodakena
 térthena mürdhny adhikåtena çivaù çivo 'bhüt
dhyätur manaù-çamala-çaila-nisåñöa-vajraà
dhyäyec ciraà bhagavataç caraëäravindam

The blessed Lord Çiva is all the more blessed by bearing on his head the holy
waters of the Ganges, which has its source in the water that washed the Lord's lotus
feet. The Lord's lotus feet act like thunderbolts hurled to shatter the mountain of sin
stored in the mind of the meditating devotee. One should therefore meditate on the
lotus feet of the Lord for a long time. (Bhäg. 3.28.22)
7.39
süta uväca
yaà brahmä varuëendra-rudra-marutaù stunvanti divyaiù stavair
vedaiù säìga-pada-kramopaniñadair gäyanti yaà säma-gäù
dhyänävasthita-tad-gatena manasä paçyanti yaà yogino
yasyäntaà na viduù suräsura-gaëä deväya tasmai namaù
I offer my obeisances unto Çré Kåñëa, the Supreme Personality of Godhead.
Brahmä, Rudra, Indra, Varuëa and all the other demigods glorify Him by chanting
transcendental hymns and reciting the Vedas and Upaniñads. He is the Supreme
Person of whom the chanters of the Säma Veda always sing. The perfected yogis see
Him within their minds after fixing themselves in trance and absorbing themselves
within him. His limit can never be found by any demigod or demon. (Bhäg. 12.13.1)

7.40
asaìkhya brahmära gaëa äila tata-kñaëe
daça-biça-çata-sahasra-ayuta-lakña-vadana
koöy-arbuda mukha käro, nä yäya gaëana
rudra-gaëa äilä lakña koöi-vadana
indra-gaëa äilä lakña koöi-nayana
dekhi' caturmukha brahmä phäopara ha-ilä
hasti-gaëa-madhye yena çaçaka rahilä
äsi' saba brahmä kåñëa-päda-péöha-äge
daëòavat karite mukuöa päda-péöhe läge
kåñëera acintya-çakti lakhite keha näre
yata brahmä, tata mürti eka-i çarire
päda-péöa-mukuöägra-saìghaööe uöhe dhvani
päda-péöhe stuti kare mukuöa hena jäni'
yoòa-häte brahmä-rudrädi karaye stavana
 "baòa kåpä karilä prabhu, dekhäilä caraëa
bhägya, more boläilä 'däsa' aìgékari'
kon äjïä haya, tähä kari çire dhari' "

The countless Brahmäs had different numbers of heads. Some had ten, some
twenty, some one hundred, some one thousand, some ten thousand, some one hundred
thousand, some ten million, others one hundred million. No one could count the
number of heads they had. Many Çivas with many heads also arrived there. Some of
them had heads numbering one hundred thousand and ten million. Many Indras also
arrived with millions of eyes all over their bodies. When the four-headed Brahmä of
this universe saw all these opulences of Kåñëa, he became very bewildered and
considered himself a rabbit among many elephants. All the Brahmäs who came to see
Kåñëa 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 Kåñëa. All
the Brahmäs who were there were resting in the one body of Kåñëa. When all their
helmets struck together at the lotus feet of Kåñëa, there was a tumultuous sound. It
appeared that the helmets themselves were offering prayers unto Kåñëa's lotus feet.
With folded hands the Brahmäs and Çivas began offering prayers unto Lord Kåñëa
saying, "O Lord, You have shown me great favor. I have been able to see Your lotus feet
"All of them said, "It is my great fortune, Lord, that You have called me, thinking of me
as Your servant. Now let me know what is Your order, so that I may carry it on my
heads." (Cc. Madhya 21.66-74)

This World is Maintained by an Expansion of

an Expansion of an Expansion of Kåñëa

7.41
yasyäàçäàçäàça-bhägena viçvotpatti-layodayäù
bhavanti kila viçvätmaàs taà tvädyähaà gatià gatä

O Kåñëa, You are the soul of the universe. You bring about the creation,
sustenance, and dissolution of the universe by Your minutest part. I offer my respectful
obeisances unto You and surrender myself before You. (Bhäg. 10.85.31)

The Form of Kåñëa is as Lord of Våndävana,

With two Hands Holding the Flute

7.42
kåñëo 'nyo yadu sambhüto yaù pürëaù so 'styataù paraù
våndävanaà parityajya sa kvacit naiva gacchati
 The Kåñëa known as Yadu-kumära is Väsudeva Kåñëa; He is different from the
Kåñëa who is the son of Nanda Mahäräja. Yadu-kumära manifests His pastimes in the
cities of Dväraka and Mathurä, but Kåñëa never leaves Våndävana. (Laghu-
bhägavatämåta, Pürva-khaëòa 165)

7.43
dvibhujaù sarvadä so 'tra na kädacit caturbhüjaù
gopyaikayä yutas tatra parikréòati nityadä
That original Personality of Godhead, Kåñëa, always manifests two arms. He
never manifests four arms; He is always at the right hand side of the foremost gopé,
Çrématé Rädhäräëé. (Laghu-Bhägavatämåta, Pürva-khaëòa 165)

The Real Form of Kåñëa

7.44
kåñëera svarüpa-vicära çuna, sanätana
advaya-jïäna-tattva, vraje vrajendra-nandana
sarva-ädi, sarva-aàçé, kiçora-çekhara
cid-änanda-deha, sarväçraya, sarveçvara
svayaà bhagavän kåñëa, 'govinda' para näma
sarvaiçvarya-pürëa yäora goloka nitya-dhäma
[Caitanya Mahäprabhu said] O Sanätana, please hear about the eternal form of
Lord Kåñëa; He is the Absolute Truth, devoid of duality, but present in Våndävana as
the son of Nanda Mahäräja. Kåñëa is the original source and sum total of everything.
He appears as the Supreme Youth. His body is composed of spiritual bliss. He is the
shelter of everything and the master of everything. The svayam bhagavän is Çré Kåñëa,
His supreme name is Govinda, He is full in all opulence, and His eternal abode is
Goloka Våndävana. (Cc. Madhya 20.152-153,155)

The Vedas Speak of the Pastimes of the Supreme Lord

7.45
apaçyaà gopämani-padyamänamä ca parä ca pathibhiç carantam
sa sadhrécéù sa viñücérvasän ävarévarti-bhuvanesvantaù

I saw a gopäla before me, but could not understand if He came from nearby or
from far away. He wanders from place to place at different times, adopting different
modes of dress. In this way He comes again and again to establish and withdraw His
transcendental pastimes within this material world. (Eg Veda Maëòala, 22, Anuväka,
164 Sükta, 31 Ek)

By serving Kåñëa the Universe is Satisfied

7.46
yathä taror müla-niñecanena
tåpyanti tat-skandha-bhujopaçäkhäù
präëopahäräc ca yathendriyäëäà
tathaiva sarvärhaëam acyutejyä

By pouring water on the root of a tree, all the leaves and branches are
automatically nourished. In the same way, by offering service to the lotus feet of Viñëu,
all other purposes are satisfied. Just as by offering food to the stomach, all the limbs of
the body are satisfied, similarly, by offering service to Kåñëa the entire universe is
satisfied. (Bhäg. 4.31.14)

The Demigods are Never Envious of Kåñëa

7.47
harir eva sadärädhyaù sarvadeveçvareçvaraù
itare brahmä-rudrädyä nävajïeyäù kadäcana

Çré Hari alone should be worshiped as the supreme master of the universe.
Brahmä, Çiva and all the demigods never violate this principle at any time. (Padma
Puräëa)

7.48
ahaà sarvasya prabhavo mattaù sarvaà pravartate
iti matvä bhajante mäà budhä bhäva-samanvitäù

I am the origin of everything. From Me everything emanates. The wise who know
this perfectly engage in My devotional service and worship Me with all their hearts.
(Bhagavad-gétä 10.8)

Kåñëa Appears in Three Categories of Forms

 Svayaà-rüpa, Tadekätmä-rüpa and Aveça-rüpa

7.49
svayaà-rüpa, tad-ekätmä-rüpa, äveça näma
prathamei tina-rüpe rahena bhagavän

That Supreme Personality of Godhead. Kåñëa appears in His selfsame form as

svayam-rüpa, in His first expansion as tad-ekätmä-rüpa, and in His empowered
manifestations, known as äveça. (Cc. Madhya 20.165)

The two Divisions of Svayaà-rüpa

7.50
'svayaà-rüpa' 'svayaà-prakäça' dui rüpe sphürti
svayaà-rüpe eka 'kåñëa' vraje gopa-mürti
Kåñëa reveals Himself in two forms, as svayam-rüpa, His own form) and svayam-
prakäça (His own manifestation). Svayam-rüpa is Kåñëa Himself in Våndävana, in the
figure of a cowherd boy. (Cc. Madhya 20.166)

Two Divisions of Svayaà-rüpa Präbhava and Vaibhava

7.51
'präbhava-vaibhava'-rüpe dvividha prakäçe
eka-vapu bahu rüpa yaiche haila räse

An example of präbhava-prakäça is when the Lord accepts two or more identical

forms for the sake of enjoying His pastimes, just as He accepted many identical forms
during the räsa-lélä. (Cc. Madhya 20.167)

Präbhava-viläsa Expanding Many Forms

to Marry Thousands of Queens

7.52
mahiñé-vivähe haila bahu-vidha mürti
'präbhava prakäça' ei çästra-parasiddhi
 In order to marry 16,108 queens, Kåñëa accepted 16,108 forms. These forms are
known as präbhava-viläsa, and the scriptures have declared they are all trancendentally
perfect. (Cc. Madhya 20.168)

Vaibhava-prakäça

7.53
sei vapu, sei äkåti påthak yadi bhäse
bhävaveça-bhede näma 'vaibhava-prakäçe'

If a form is differently manifested, according to different emotional features, it is

called vaibhava-prakäça. (Cc. Madhya 20.171)

Examples of Vaibhava prakäça

7.54
vaibhava-prakäça kåñëera çré-balaräma
varëa-mätra-bheda, saba kåñëera samäna
vaibhava-prakäça yaiche devaké-tanuja
dvibhuja-svarüpa kabhu, kabhu haya caturbhuja

The first manifestation of the vaibhava feature of Kåñëa, known as vaibhava-

prakäça, is Çré Balaräma. Balaräma and Kåñëa have different bodily colors, otherwise
Balaräma is equal to Kåñëa in all respects. Another example of vaibhava-prakäça is the
son of Devaké. He sometimes has two hands and sometimes has four hands. (Cc.
Madhya 20.174,175)

The Four-handed Väsudeva is Präbhava-viläsa

7.55
ye-käle dvibhuja, näma vaibhava-prakäça
caturbhuja haile, näma präbhava-prakäça
svayaà-rüpera gopa-veça, gopa-abhimäna
väsudevera kñatriya-veça, 'ämi kñatriya'-jïäna
saundarya, aiçvarya, mädhurya, vaidagdhya-viläsa
vrajeodra-nandane ihä adhika ulläsa
 When the Lord is two-handed, He is called vaibhava-prakäça, and when He is
four-handed, He is called präbhava-prakäça. In His original form, the Lord dresses like a
cowherd boy and thinks Himself one of them. When He appears as Väsudeva, the son
of Vasudeva and Devaké, His dress and consciousness are those of a kñatriya. When one
compares the beauty, opulence, sweetness, and intellectual pastimes of Väsudeva, the
warrior, to that of Kåñëa, the cowherd son of Nanda Mahäräja, one sees that Kåñëa's
attributes are more pleasant. (Cc. Madhya 20.176-178)

Tad-ekätma-rüpa

7.56
sei vapu bhinnäbhäse kichu bhinnäkära
bhävaveçäkåti-bhede 'tad-ekätma' näma täora

When the Lord's form is a little differently manifest and its features a little
different in transcendental emotion and form, it is called tad-ekätma-rüpa. (Cc.
Madhya 20.183)

Two Divisions of Tad-ekätma-rüpa

7.57
tad-ekätmä-rüpe 'viläsa', 'sväàça' dui bheda
viläsa, sväàçera bhede vividha vibheda

In the tad-ekätma-rüpa there are two divisions pastime expansions (viläsa) and
personal expansions (svaàça). According to pastime and personal expansion, there are
various differences. (Cc. Madhya 20.184)

Two Divisions of Viläsa Präbhava and Vaibhava

7.58
präbhava-viläsa väsudeva, saokarñaëa
pradyumna, aniruddha, mukhya cäri-jana

The chief quadruple expansions are named Väsudeva, Saìkarçaëa, Pradyumna,

and Aniruddha. These are called präbhava viläsa. (Cc. Madhya 20.186)

Balaräma is a Viläsa Form

 7.59
vraje gopa-bhäva rämera, pure kñatriya-bhävana
varëa-veça-bheda, täte 'viläsa' täora näma

Balaräma, who has the same original form as Kåñëa, is Himself a cowherd boy in
Våndävana. He also considers Himself to belong to the kñatriya race in Dväraka. Thus
His color and dress are different, and He is called a pastime (viläsa) form of Kåñëa. (Cc.
Madhya 20.187)

Vaibhava-prakäça and Präbhava-viläsa Forms are

According to Different Moods and Pastimes

7.60
vaibhava-prakäçe ära präbhava-viläse
eka-i mürtye baladeva bhäva-bhede bhäse

Lord Balaräma is a vaibhava-prakäça manifestation of Kåñëa. He is also manifest

in the original quadruple expansion of Väsudeva, Saìkarçaëa, Pradyumna, and
Aniruddha. These are präbhava-viläsa expansions with different emotions. (Cc.
Madhya 20.188)

From That Präbhava-viläsa Comes the Catur-vyühas,

Which are Vaibhava-viläsa Features of the Lord

7.61
ädi-catur-vyuha iohära keha nähi sama
ananta caturvyuha-gaëera präkaöya-käraëa

The first expansion of the catur-vyüha is unique. There is nothing to compare

with them. These quadruple forms are the source of unlimited quadruple forms. (Cc.
Madhya 20.189)

The Original Catur-vyüha are the Lords in Mathurä and Dväraka

7.62
kåñëera ei cäri präbhava-viläsa
 dvärakä-mathurä-pure nitya iohära väsa
These four präbhava-viläsa pastime forms of Lord Kåñëa reside eternally in
Dväraka and Mathurä. (Cc. Madhya 20.190)

The Twenty-four Principle Expansions From

the Original Catur-vyüha are Known as Vaibhava-viläsa

7.63
ei cäri haite cabbiça mürti parakäça
astra-bhede näma-bheda vaibhava-viläsa

From the original quadruple expansions, twenty-four forms are manifest. They
differ according to the placement of weapons in Their four hands. They are called
vaibhava-viläsa. (Cc. Madhya 20.191)
The Original Catur-vüyha Expands into Vaikuëöha

7.64
punaù kåñëa catur-vyüha laïä pürva-rüpe
paravyoma-madhye vaise näräyaëa-rüpe
täohä haite punaù catur-vyüha-parakäça
ävaraëa-rüpe cäri-dike yäora väsa

Lord Kåñëa again expands, and within the spiritual sky, He is situated in fullness
as the four-handed Näräyaëa, accompanied by expansions of the original quadruple
form. Thus, the original quadruple forms again manifest Themselves in a second
quadruple expansion. The residences of these second quadruple expansions cover the
four directions. (Cc. Madhya 20.192,193)

Further Expansions of the Second Quadruples

7.65
cäri-janera punaù påthak tina tina mürti
keçavädi yätä haite viläsera pürti

Again these quadruple forms expand three times, beginning with Keçava. That is
the fulfillment of the pastime forms. (Cc. Madhya 20.194)
 Sväàça Expansions Appear in the Material World

7.66
saokarñaëa, matsyädika, dui bheda täora
saokarñaëa puruñävatära, lélävatara ära

The first personal expansion is Saokarñaëa, and the others are incarnations like
the fish incarnation. Saokarñaëa is an expansion of the Puruña, or Viñëu. The
incarnations such as Matsya appear in different ages for specific pastimes, and are
known as lélä-avatäras. (Cc. Madhya 20.244)

Six Kinds of Avatäras

7.67
avatära haya kåñëera ñaò-vidha prakära
puruñävatära eka, lélävatära ära
guëävatära, ära manvantarävatära
yugävatära, ära çaktyäveçävatära

There are six types of avatäras of Kåñëa: Incarnations of Viñëu (puruña-avatäras),

pastime incarnations (lélä-avatäras), incarnations that control the modes of nature
(guëa-avatäras), incarnations as Manu (manvantara-avatäras), incarnations in
different milleniums (yuga-avatäras), and çaktyäveça-avatäras. (Cc. Madhya 20.245,246)

Who is Called Svayaà-Bhagavän

7.68
yäora bhagavattä haite anyera bhagavattä
'svayaà-bhagavän'-çabdera tähätei sattä

Only the Personality of Godhead, the source of all other expansions is eligible to
be described as svayaà-bhagavän, or the primeval Lord. (Cc. Ädi 2.88)

Avatäré and the Different Avatäras of the Lord

7.69
dépa haite yaiche bahu dépera jvalana
 müla eka dépa tähä kariye gaëana
taiche saba avatärera kåñëa se käraëa
ära eka çloka çuna, kuvyäkhyä-khaëòana

When from one candle many others are lit, I consider that one the original. In the
same way, Kåñëa is the cause of all causes and the fountainhead of all avatäras. (Cc. Ädi
2.89,90)

The Distinction Between Avatära and Avatäré

7.70
väsudevaù saokarñaëaù pradyumno 'niruddho 'haà matsyaù kürmo varähaù nåsiàho
vämano rämo rämo rämaù kåñëo buddhaù kalkir aham iti
The Supreme Lord said, "I am Kåñëa. I appear as Väsudeva, Saìkarçaëa,
Pradyumna, and Aniruddha. I also appear as Baladeva, Matsya, Kürma, Varäha,
Nåsiàha, Vämana, Räma, and Paraçuräma. I also appear as Buddha and Kalki. (Catur-
Veda-Çikñä)

The Avatäras of the Lord are Divine

7.71
naivaite jäyante naivaite mriyate naiyämavandho na muktiù sarva eva hyete purëä ajarä
amåtäù paramänandä iti

The avatäras of Kåñëa do not take birth as ordinary living entities, who are all
conditioned by the modes of nature. The avatäras are never covered by ignorance or
have to attain freedom from material illusion. They are complete in every way. They
are never subject to old age. They are immortal and eternal. They are the supreme
truth and They personify the highest bliss. (Catur-Veda-Çikñä)

Time and Purpose for the Lord's Avatära

7.72
yadä yadä hi dharmasya glänir bhavati bhärata
abhyutthänam adharmasya tadätmänaà såjämy aham

Whenever and wherever there is a decline in religion and a rise in irreligion, at

that time I advent Myself. (Bhagavad-gétä 4.7)
 7.73
pariträëäya sädhünäà vinäçäya ca duñkåtäm
dharma-saàsthäpanärthäya sambhavämi yuge yuge

To protect the sädhus, destroy the envious, and reestablish the principles of
religion, I advent myself millennium after millennium. (Bhagavad-gétä 4.8)

To Protect the Saintly and Chastise the Demoniac

is not the Principle Reason for Kåñëa's Advent

7.74
svayaà-bhagavänera karma nahe bhära-haraëa
sthiti-kartä viñëu karena jagat-pälana
kintu kåñëera yei haya avatära-käla
bhära-haraëa-käla täte ha-ila miçäla
pürëa bhagavän avatare yei käle
ära saba avatära täote äsi' mile
ataeva viñëu takhana kåñëera çarére
viñëu-dväre kare kåñëa asura-saàhäre
Removing the burden of the earth is not the work of the Supreme Personality of
Godhead, Kåñëa. It is Lord Viñëu, who protects the universe. But the time to lift the
burden of the world mixed with the time for Çré Kåñëa's appearance. When the
complete personality of Godhead descends, all other incarnations of the Lord meet
within Him and Lord Viñëu, present within the body of Kåñëa, kills the demons
through Him. (Cc. Ädi 4.8-10,13)

Kåñëa's Avatäras are Countless

7.75
avatärä hy asaokhyeyä hareù sattva-nidher dvijäù
yathävidäsinaù kulyäù sarasaù syuù sahasraçaù
[Süta Gosvämé said] O brähmaëas, just as the waves of the ocean are countless,
the thousands and thousands of avatäras of the Lord are limitless. No one can count
the appearances and disappearances of the Lord. (Bhäg. 1.3.26)

The Puruña-avatäras are the Origin of Everything

 7.76
viñëostu tréëi rüpäëi puruñäkhyänyatho viduù
ekastu mahataù srañöå dvitéyaà tvaëòasaàsthitam
tåtéyaà sarvabhutasthaà täni jïätvä vimucyate

Viñëu has three forms called Puruñas. The first, Mahä-viñëu, is the Creator of the
total material energy (mahät-tattva). The second, Garbhodakaçäyé Viñëu, is within
every universe, and the third, Kñérodakaçäyé Viñëu, lives in the heart of every living
being as the Supersoul. One who recognizes these three as the Personality of Godhead
becomes liberated from the bondage of material illusion. (Laghu-Bhägavatämåta, Pürva-
khaëòa 5)

Because He Descends to the Material World,

the Lord is Called Avatära

7.77
såñöi-hetu yei mürti prapaïce avatäre
sei éçvara-mürti 'avatära' näma dhare
mäyätéta paravyome sabära avasthäna
viçve avatäri' dhare 'avatära' näma
The form of the Lord that descends to the material world to create is called an
avatära. All the expansions of Lord Kåñëa are actually residents of the spiritual world.
When they descend to the material world, however, they are called avatäras. (Cc.
Madhya 20.263,264)

Mahäviñëu is but a Partial Part of Kåñëa

7.78
jagåhe pauruñaà rüpaà bhagavän mahad-ädibhiù
sambhütaà ñoòaça-kalam ädau loka-sisåkñayä

At the beginning of creation, the Lord first expanded Himself in the form of the
puruña-avatära and manifest all the ingredients of the material creation. And thus, at
first there was the creation of the sixteen principles of material action. This was for the
purpose of creating the material universe. (Bhäg. 1.3.1)

7.79
 ädyo 'vatäraù puruñaù parasya
kälaù svabhävaù sad-asan-manaç ca
dravyaà vikäro guëa indriyäëi
viräö svaräö sthäsnu cariñëu bhümnaù

Käraëärëavaçäyé Viñëu is the first incarnation of the Supreme Lord. He is the master
of eternal time, space, cause, and effects, including mind, the elements, material ego,
the modes of nature, the senses, the universal form of the Lord, Garbhodakaçäyé Viñëu,
and the sum total of all living beings, both moving and non-moving. (Bhäg. 2.6.42)

7.80
yasyaika-niçvasita-kälam athävalambya
jivanti loma-vilajä jagad-aëòa-näthäù
viñëur mahän sa iha yasya kalä-viçeño
govindam ädi-puruñaà tam ahaà bhajämi

Brahmä and the other lords of the mundane worlds, appearing from the pores of
the transcendental body of Mahäviñëu, remain alive for the duration of one exhalation
of the latter. I adore the primeval Lord, Govinda, of whose subjective personality
Mahäviñëu is but a portion of a portion. (Brahmä-Saàhitä 5.48)

7.81
sahasra-patra-kamalaà gokuläkhyaà mahat padam
tat-karëikäraà tad-dhäma tad-anantäàça-sambhavam
The super excellent station of Kåñëa, which is known as Gokula, has thousands of
petals and a corolla like that of a lotus sprouted from a part of His infinitary aspect, the
whorl of the leaves being the actual abode of Kåñëa. (Brahmä-Saàhitä 5.2)

Mahäviñëu is Beyond the Modes of Nature

7.82
yasyävayava-saàsthänaiù kalpito loka-vistaraù
tad vai bhagavato rüpaà viçuddhaà sattvam ürjitam

It is believed that all the universal planetary systems are on the extensive body of
the puruña, but He has nothing to do with the material creative ingredients. His body is
eternally in spiritual existence par excellence. (Bhäg. 1.3.3.)
 Pradyumna Becomes Garbhodakaçäyé Viñëu,
who is the Root of the Other Avatäras

7.83
brahmä, viñëu, çiva täora guëa-avatära
såñöi-sthiti-pralayera tinera adhikära
hiraëyagarbha-antaryämé garbhodakaçäyé
'sahasra-çérñädi' kari' vede yäore gäi

Brahmä, Viñëu, and Çiva are His incarnations in the material qualities. They are
in charge of creation, maintenance, and destruction respectively. Garbhodakaçäyé
Viñëu, known within the universe as Hiraëyagarbha and as the indwelling Supersoul, is
glorified in the Vedic hymn known as the Puruña-çukta, beginning with the word
sahasra-çirña. (Cc. Madhya 20.291,292)

Aniruddha is Ksirodakaçäyé Viñëu

7.84
viräö vyañöi-jivera teoho antaryämé
kñérodakaçäyé teoho pälana-kartä, svämé

Kñirodakaçäyé Viñëu is the universal form of the Lord and the Supersoul within
every living entity. He is known as Kñirodakaçäyé, or the Lord who lies within the
ocean of milk. He is the maintainer and master of the universe. (Cc. Madhya 20.295)

Brahmä is the Avatära of Rajo-guëa

7.85
bhakti-miçra-kåta-puëye kona jévottama
rajo-guëe vibhävita kari' täora mana
garbhodakaçäyé-dvärä çakti saïcäri'
vyañöi såñöi kare kåñëa brahmä-rüpa dhari'

Because of his past pious deeds mixed with devotional service, a first-class living
entity who is influenced by the mode of passion within his mind and empowered by
Garbhodakaçäyé Viñëu becomes Brahmä, the qualitative incarnation of the Lord in the
mode of passion. His purpose is to engineer the creation of universe. (Cc. Madhya
20.302,303)

Brahmä is Empowered for the Work of Creation

7.86
bhäsvän yathäçma-sakaleñu nijeñu tejaù
svéyaà kiyat prakaöayaty api tadvad atra
brahmä ya eña jagad-aëòa-vidhäna-kartä
govindam ädi-puruñaà tam ahaà bhajämi

I adore the primeval Lord Govinda from whom the separated subjective portion
Brähma receives his power for the regulation of the mundane world, just as the sun
manifests some portion of his own light in all the effulgent gems that bear the names of
süryakäntha. etc. (Brahmä-saàhitä 5.49)

Rudra is the Avatära of the Mode of Ignorance

7.87
nijäàça-kaläya kåñëa tamo-guëa aìgikari'
saàhärärthe mäyä-saìge rudra-rüpa dhari

Kåñëa expands a portion of His plenary portion, and accepting the association of
the material mode of ignorance, assumes the form of Rudra to dissolve the cosmic
manifestation. (Cc. Madhya 20.307)

The Distinction Between Kåñëa, Çiva, and Jéva

7.88
mäyä-saìga-vikäri rudra bhinnäbhinna rüpa
jéva-tattva nahe, nahe kåñëera 'svarüpa'

Rudra has various forms that are transformations brought about by association
with mäyä. Although Rudra is not on the same level as jéva-tattva, he cannot be
considered a personal expansion of Lord Kåñëa. (Cc. Madhya 20.308)

Rudra is one With yet Different From the Lord

 7.89
dugdha yena amla-yoge dadhi-rüpa dhare
dugdhäntara vastu nahe, dugdha haite näre
Milk is transformed into yogurt when it associates with a yogurt culture. Thus
yogurt is nothing but milk; still it is not the same as milk. [In the same way, Viñëu
transforms Himself into Çiva. Thus Çiva-tattva is similar to Viñëu-tattva, but not
identical.] (Cc. Madhya 20.309)

7.90
kñiraà yathä dadhi-vikära-viçeña-yogät
saïjäyate na hi tataù påthag asti hetoù
yaù çambhutäm api tathä samupaiti käryät
govindam ädi-puruñaà tam ahaà bhajämi

Milk changes into yogurt when it is mixed with a yogurt culture; but yogurt is
constitutionally nothing but milk. Similarly, Govinda, the Supreme Lord, assumes the
form of Lord Çiva for the special purpose of material transactions. I offer my obeisances
at the lotus feet of Govinda, the primeval Lord. (Brahmä-Saàhitä 5.45)

The Difference Between Çiva and Kåñëa

7.91
'çiva mäyä-çakti-saìgé, tamo-guëäveça
mäyätéta guëätéta 'viñëu' parameça

Lord Çiva is an associate of the external energy (mäyä). He is absorbed in the

material quality of darkness. Lord Viñëu is transcendental to mäyä and the qualities of
mäyä. He is, therefore, the Supreme Personality of Godhead. (Cc. Madhya 20.311)

Rudra is Always Absorbed in a Synthesis of the Qualities of Mäyä

7.92
çivaù çakti-yutaù çaçvat tri-liogo guëa-saàvåtaù
vaikärikas taijasaç ca tämasaç cety ahaà tridhä
 The truth about Lord Çiva is that he is always covered with the three material
coverings: vaikärika, tejasa, and tamasah (the modes of goodness, passion, and
ignorance and their perverted egoic misconceptions). Because of these three modes of
nature he always associates with the external energy and with egotism itself. (Bhäg.
10.88.3)

Viñëu is Above the Modes of Nature

7.93
harir hi nirguëaù säkñät puruñaù prakåteù paraù
sa sarva-dåg upadrañöä taà bhajan nirguëo bhavet

Çré Hari is beyond the range of material nature. He is the Supreme

Transcendental Person. He can see everything, inside and outside. Therefore, He is the
Supreme overseer of all living entities. Whoever takes shelter at His lotus feet and
worships Him attains the transcendental position. (Bhäg. 10.88.5)

Viñëu in Sattva-guëa is the Pastime Form of

Garbhodakaçäyé Viñëu and a Sväàça Expansion of Kåñëa

7.94
pälanärtha sväàça viñëu-rüpe avatära
sattva-guëa drañöä, täte guëa-mäyä-pära
svarüpa aiçvarya-pürëa, kåñëa-sama präya
kåñëa aàçé, teoho aàça, vede hena gäya

To maintain the universe, Lord Kåñëa descends as His personal plenary expansion
in the form of Lord Viñëu and directs the mode of goodness. Therefore He is
transcendental to the material energy. Lord Viñëu is in the category of sväàça, because
He has opulences almost equal to Kåñëa's. The verdict of all Vedic literature is that
Kåñëa is the original person and Lord Viñëu is His personal expansion. (Cc. Madhya
20.314,315)

Kåñëa Expands as Viñëu Just as an

Original Candle Lights Other Candles

7.95
déparcireva hi daçäntaramabhyupetya
 dépayate vivåta-hetu-samänadharmä
yas-tadåg eva hi ca viñëutayä vibhäti
govindam ädi-puruñaà tam ahaà bhajämi

When one candle lights other candles, they all burn with the same intensity. Still,
the first one may be said to be the original candle. In the same way, although so many
Personalities of Godhead may expand from Him, Govinda is the original Supreme
Personality of Godhead. I adore that primeval Lord Govinda. (Brahmä-Saàhitä 5.45)

The Constitutional Position of Viñëu, Brahmä, and Çiva

7.96
brahmä, çiva äjïä-käré bhakta-avatära
pälanärthe viñëu kåñëera svarüpa-äkära

The conclusion is that Lord Brahmä and Lord Çiva, are simply devotee
incarnations who carry out orders. However, Lord Viñëu, the maintainer, is the
personal feature of Lord Kåñëa. (Cc. Madhya 20.3l7)

7.97
såjämi tan-niyukto 'haà haro harati tad-vaçaù
viçvaà puruña-rüpeëa paripäti tri-çakti-dhåk
[Lord Brahmä said] I am engaged by the Supreme Lord to create: following His
orders, Lord Çiva dissolves everything. The Supreme Lord in His form of Ksirodakaçäyé
Viñëu maintains all the affairs of material nature. Thus, the Supreme controller of the
modes of material nature is Lord Viñëu. (Bhäg. 2.6.32)

The Eternal and Transcendental Character

of Kåñëa's Birth and Pastimes

7.98
janma karma ca me divyam evaà yo vetti tattvataù
tyaktvä dehaà punar janma naiti mäm eti so 'rjuna

One who can understand the transcendental character of My birth and pastimes
O Arjuna, will never take birth again in this world. He certainly attains Me.
(Bhagavad-gétä 4.9)
 Evidence From the Çrutis About the
Transcendental Character of Kåñëa's Pastimes

7.99
tä väà västünyuçmasi gamadhyai yatra gävo bhüriçåogä ayäsaù
aträha tadurugäyasya våñëaù paramaà padamavabhäti bhüri

Attaining the transcendental abode of Rädhä-Kåñëa, I shall rejoice. There, in the

midst of the cows, Kåñëa enjoys His loving pastimes, which are all-auspicious. In that
supreme abode, Kåñëa enjoys transcendental pastimes, with His different devotees.
(Puruña-sükta 1.154.6 Eg Veda)

The Apäëi-pädaù Verse Means That His Body is Transcendental

7.100
'apäëi-päda'-çruti varje 'präkåta' päni caraëa
punaù kahe, çéghra cale, kare sarva grahaëa

The Upaniñad verse, apäëi-pädaù...means that Kåñëa has no material hands or

legs. It rejects material hands and legs and yet states that the Lord runs very quickly
and accepts everything offered to Him. (Cc. Madhya 6.150)

The Lord's Body is not Material

7.101
ajo 'pi sann avyayätmä
bhütänäm éçvaro 'pi san
prakåtià sväm adhiñöhäya
sambhavämy ätma-mäyayä

Although I am unborn and My transcendental body never deteriorates, still, I

advent Myself in every millennium by My own transcendental potency. (Bhagavad-gétä
4.6)

The Transcendental Science Cannot

be Understood by Material Intelligence
 7.102
apräkåta vastu nahe präkåta-gocara
veda-puräëete ei kahe nirantara

The Vedas and Puräëas repeatedly warn against considering divine or non-
material substance as under material nature. (Cc. Madhya 9.194)

7.103
acintyä khalu ye bhävä nä täàs tarkeëa yojayet
prakåtibhyaù paraà yattu tad-acintyasya lakñaëam

One should not try to understand by logic that which is inconceivable. That
object which is beyond material nature is called inconceivable. (Mahäbhäräta, Bhéñma
Parva, 5.12)

7.104
tarkäpratiñöhänät

The Absolute Truth can never be established through argument. (Brahma-sütra

2.1.11)

7.105
athäpi te deva padämbuja-dvaya-prasäda-leçänugåhéta eva hi
jänäti tattvaà bhagavan-mahimno na cänya eko 'pi ciraà vicinvan

My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet,
He can understand the greatness of Your personality, but those who speculate in order
to understand are unable to know You, even though they study the Vedas for many
years. (Bhäg. 10.14.29)

7.106
anumäna pramäëa nahe éçvara-tattva-jïäne
kåpä vinä éñvarere keha nähi jäne

One can understand the Supreme Lord only by His mercy, not by guesswork or
hypothesis. (Cc. Madhya 6.82)
 7.107
päëòityädye éçvara-tattva-jïäna kabhu nahe'

One cannot understand the Supreme Lord simply by scholarship. (Cc. Madhya
6.87)

7.108
tväà çélarüpacaritaiù parama-prakåñöa
sattvena sättvikatayä prabalaiç ca çästraiù
prakhyäta-daiva-paramärtha-vidäà mataiç ca
naiväsura-prakåtayaù prabhavanti boddhum

O Lord. Those who are demonic are unable to understand You by following good
behaviour, culture of the mode of goodness, doing activties in mode of goodness, by
logic, scripture, or even by the opinion of the famous scholars who know the essence of
the Absolute. (Stotra-Ratnam, Yamunäcärya, 15)

7.109
ullaàghita-trividha-séma-samätiçäyi
sambhävanaà tara parivraòim-asvabhävam
mäyä-balena bhavatä 'pi niguhyamänaà
paçyanti kecidaniçaà tvad-ananya-bhäväù

O Lord, only those devotees who have completely surrendered unto You are able
to see Your opulence continously, although You hide Yourself by Your yoga-mäyä. Your
opulence is beyond time, space and any material object and there is nothing equal or
superior to it. (Stotra-ratnam, Yamunäcärya 13)

The Body of the Lord is Transcendental Substance

7.110
éçvarera çré-vigraha sac-cid-änandäkära
se-vigrahe kaha sattva-guëera vikära
çré-vigraha ye nä mäne, sei ta' päñaëòi
adåçya aspåçya, sei haya yama-daëòé
 The Lord's transcendental form is eternal, full of bliss and knowledge. Those who
don't properly regard the Deity of the Lord are atheists. The Lord never reveals
Himself to such persons, but remains invisible. After death such men are punished by
Yamaräja. (Cc. Madhya 6.166,167)

The Name and Form of the Lord

7.111
'näma', 'vigraha', 'svarüpa' tina eka-rüpa
tine 'bheda' nähi, tina 'cid-änanda-rüpa'
deha-dehéra, näma-näméra kåñëe nähi 'bheda'
jévera dharma näma-deha-svarüpe 'vibheda'
ataeva kåñëera 'näma', 'deha', 'viläsa'
präkåtendriya-grähya nahe, haya sva-prakäça

The Lord's holy name, form, and personality are all one and the same. There is no
difference between them. Since all of them are absolute, they are transcendentally
blissful. There is no difference between Kåñëa's body and Himself, nor between His
name and Himself. For conditioned souls everything is different. One's name is
different from one's body, from one's original form, and so on. The holy name of Kåñëa,
as well as His body and His pastimes cannot be understood by the blunt material senses;
they are self-manifest. (Cc. Madhya 17.131,132,134)

Who Cannot Understand Kåñëa's Form is a Muòha

7.112
avajänanti mäà müòhä mänuñéà tanum äçritam
paraà bhävam ajänanto mama bhüta-maheçvaram
Fools who know Me not think I have assumed this form and personality. They do
not know My Supreme Transcendental nature, which is unborn and limitless. Nor do
they know My supreme dominion over all. (Bhagavad-gétä 9.11)

7.113
pürëänanda-cit-svarüpa jagannätha-räya
täore kaili jaòa-naçvara-präkåta-käya!!
pürëa-ñad-aiçvarya caitanya svayaà bhagavän
täore kaili kñudra jéva sphulioga-samäna!!
dui-öhäïi aparädhe päibi durgati!
 atattva-jïa 'tattva' varëe, tära ei riti!
ära eka kariyächa parama 'pramäda'!
deha-dehi-bheda éçvare kaile 'aparädha'!
éçvarera nähi kabhu deha-dehi-bheda
svarüpa, deha, cid-änanda, nähika vibheda

Lord Jagannätha is completely spiritual and full of transcendental bliss, but you
have compared Him to a dull destructible body composed of material elements. You
have calculated that Çré Caitanya, who is Godhead Himself and full in six opulences, to
be on the level of an ordinary living being. Instead of knowing Him as the Supreme
fire, you have accepted Him as a spark. Because of this offense against Lord Jagannätha
and Lord Caitanya you will go to hell. You do not know how to describe the Absolute
Truth, nevertheless you have tried to do so, and therefore you must be condemned.
You are in complete illusion, for you have distinguished between the body and soul of
Lord Jagannätha and Caitanya Mahäprabhu. That is a great offense. At no time is
there any distinction between the Supreme Lord and His body and soul. His personal
identity and His body are made of eternal, blissful spiritual energy. There is no
distinction between them. (Cc. Antya 5.118-122)

The Deity Form of the Lord Appears in

Eight Kinds of Material Substances

7.114
çailé däru-mayé lauhé lepyä lekhyä ca saikaté
mano-mayé maëi-mayé pratimäñöa-vidhä småtä

The Deity form of the Lord appears in eight varieties of material substances:
stone, metal, wood, earth, paint, sand, the mind, and jewels. (Bhäg. 11.27.12)

Thus ends the Seventh Jewel of the Gauòéya Kaëöhahära, entitled Kåñëa-tattva.

ÇAKTI-TATTVA

The Energies of the Supreme are Unlimited

8.1
kutaù punar gåëato näma tasya
 mahattamaikänta-paräyaëasya
yo 'nanta-çaktir bhagavän ananto
mahad-guëatväd yam anantam ähuù

What to speak of those who are under the direction of the great devotees,
chanting the holy name of the Unlimited, who has unlimited energy. The Lord, who is
unlimited in energy and in transcendental attributes, is called ananta, unlimited.
(Bhäg. 1.18.19)

The Lord's Unlimited Energy is Divided

Into Three Principle Categories

8.2
na tasya käryaà karaëamca vidyate
na tat samaç cäbhyadhikaç ca dåçyate
paräsya çaktir-vividhaiva-çrüyate
sväbhäviké jïäna-bala-kriyä ca

He does not have a bodily form like that of an ordinary living entity: He has a
transcendental form of bliss and knowledge. His senses are all transcendental. Nothing
is greater than Him or equal to Him. His potencies are multifarious, such as cognitive,
will and active potency. (Çvetäçvatara Upaniñad 6.8)

8.3
ananta-çakti-madhye kåñëera tina çakti pradhäna
'icchä-çakti', 'jïäna-çakti', 'kriyä-çakti' näma
icchä-çakti-pradhäna kåñëa icchäya sarva-kartä
jïäna-çakti-pradhäna väsudeva adhiñöhätä
icchä-jïäna-kriyä vinä nä haya såjana
tinera tina-çakti meli' prapaïca-racana
kriyä-çakti-pradhäna saokarñaëa balaräma
präkåtäprakåta-såñöi karena nirmäëa
ahaëkärera adhiñöhätä kåñëera icchäya
goloka, vaikuëöha såje cic-chakti-dväräya
yadyapi asåjya nitya cic-chakti-viläsa
tathäpi saokarñaëa-icchäya tähära prakäça
 Kåñëa has unlimited potencies, out of which three are chief willpower, the power
of knowledge, and the creative energy. He is the predominator of the willing energy,
for by His supreme will everything comes into existence. In willing, there is a need for
knowledge, and that knowledge is expressed through Väsudeva. There is no possibility
of creation without thinking, feeling, willing, knowledge, and activity. The
combination of supreme will, knowledge, and action brings about the cosmic
manifestation. Lord Saìkarçaëa is Lord Balaräma. Being the predominator of the
creative energy, He creates both the material and spiritual worlds. That original
Saìkarçaëa is the cause of both the material and spiritual creation. He is the
predominating Deity of egotism, and by the will of Kåñëa and the power of the spiritual
energy, He creates the spiritual world, which consists of Goloka Våndävana and
Vaikuëöha. 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
Saìkarçaëa. The spiritual world is the abode of the pastimes of the eternal spiritual
energy. (Cc. Madhya 20.252-257)

Three Varieties of the Lord's Energy

8.4
kåñëera ananta-çakti, täte tina pradhäna
'cic-chakti', 'mäyä-çakti', 'jiva-çakti'-näma
'antaraìgä', 'bahiraìgä', 'taöasthä' kahi yäre
antaraìgä 'svarüpa-çakti' sabära upare

Kåñëa has unlimited potencies. They are divided into three main parts the
spiritual energy, the material energy, and the marginal energy, which is the living
entities. In other words, these are all potencies of God internal, external, and marginal.
However, the internal energy is the Lord's personal energy and stands over the other
two. (Cc. Madhya 8.151-152)

8.5
süryäàça-kiraëa, yaiche agni-jvälä-caya
sväbhävika kåñëera tina-prakära 'çakti' haya
kåñëera sväbhävika tina-çakti-pariëati
cic-chakti, jéva-çakti, ära mäyä-çakti

The living entity is a manifestation simultaneously one and different from the
Lord, like a molecular particle of sunshine or fire. Kåñëa has three varieties of energy.
Lord Kåñëa naturally has three energetic transformations and these are known as the
spiritual energy, the living entity energy, and the illusory energy. (Cc. Madhya
20.109,111)

The Evidence From Çruti for Cit-çakti

8.6

te dhyäna-yogänugatä apaçyan devätma-çaktià svaguëair-nigüòhäm

yaù käraëäni nikhiläni täni, kälätma-yuktanyadhi-tiñöhaty ekaù

Those who meditate on the Supreme Personality of Godhead can see His
confidential, divine power (cit-çakti). The Supreme Lord alone is the energetic source
of all energies. His divine power is the immediate cause of the unlimited universes.
Thus the Lord Himself is the instrumental cause (nimitta) of manifesting the living
beings, the worlds of time and space and all that reposes within them. (Çvetäçvatara
Upaniñad 1.3)

8.7
sa viñvakåd viçvavidätma-yoniù
jïah kälakälo guëé sarva-vid yaù
pradhäna-kñetrajïa-patir-guëeçaù
saàsära-mokña-sthiti-bandha-hetuù

The Supreme Lord is the ultimate creator of the universe. He knows the purpose
of the universe. He is the Supersoul, the Lord in the heart of every living being. He is
all-knowing, and is the greatest philosopher. He knows past, present, and future. He
has all excellencies and good qualities. He is the master of the material energy
(pradhäna), the living beings (jéva-çakti, kñetrajïa) and the internal, spiritual energy
known as (cit-çakti, guëa). He alone is the cause of liberation from the cycle of repeated
birth and death (saàsära) and the bondage of ignorance. (Çvetäçvatara 6.16)

The Evidence From Çmåti for Cit-çakti

8.8
ajo 'pi sann avyayätmä bhütänäm éçvaro 'pi san
prakåtià sväm adhiñöhäya sambhavämy ätma-mäyayä
 Although I am unborn and My transcendental body never deteriorates, and
although I am the Lord of all living beings, I still appear by My own energy (ätmä-
mäyä) in every millennium in My original transcendental form. (Bhagavad-gétä 4.6)

Note: ätmä-mäyä refers to the spiritual potency, or cit-çakti.

The Evidence From Çmåti for Jéva-çakti

8.9
bhümir äpo 'nalo väyuù khaà mano buddhir eva ca
ahaokära itéyaà me bhinnä prakåtir añöadhä

Earth, water, fire, air, ether, mind, intelligence and false ego these eight comprise
My separated external energy. (Bhagavad-gétä 7.4)

8.10
apareyam itas tv anyäà prakåtià viddhi me paräm
jéva-bhütäà mahä-bäho yayedaà dhäryate jagat

O mighty-armed Arjuna, apart from My external energy, I have another energy,

which is superior to matter. This energy is comprised of the living entities who are
exploiting the material nature and sustaining it by infusing it with consciousness.
(Bhagavad-gétä 7.5)

The Evidence From Çruti for Mäyä-çakti

8.11
ajäm-ekaà lohita-çukla-kåñëäà bahvéù prajäù såjamänäà sarüpäù
ajo hyeko juñamäëo'nuçete jahätyenäà bhukta-bhogämajo'nyaù

Material nature consists of three modes goodness, passion, and ignorance and is
the mother of the innumerable living beings within the universe. It is brought into
existence and supported by the one unborn Lord, who is full in self-knowledge. That
unborn Lord, however, does not consort with His material energy. He independently
enjoys the pleasure of His transcendental pastimes. But the living entity enjoys her and
thus becomes bound. (Çvetäçvatara Upaniñad 4.5)

The Evidence From Çmåti for Mäyä-çakti

 8.12
prakåtià sväm avañöabhya visåjämi punaù punaù
bhüta-grämam imaà kåtsnam avaçaà prakåter vaçät

This whole cosmic order is under Me. By My will it is automatically manifested

again and again, and by My will it is annihilated. (Bhagavad-gétä 9.8)

8.13
mayädhyakñeëa prakåtiù süyate sa-caräcaram
hetunänena kaunteya jagad viparivartate
O son of Kunté, material nature is under My control. It produces all beings, both
moving and non-moving. Under My supervision the material world comes into
existence. (Bhagavad-gétä 9.10)

Two Kinds of Mäyä: Guëa-mäyä and Jéva-mäyä

8.14
åte 'rthaà yat pratéyeta na pratéyeta cätmani
tad vidyäd ätmano mäyäà yathäbhäso yathä tamaù

O Brahmä, whatever appears to be of any value, if it is without relation to Me, has

no reality. Know it as My mäyä, My illusory energy that reflection which appears in
darkness. (Bhäg. 2.9.34)

Material Mäyä is the Shadow of Yoga-mäyä

8.15
såñöhi-sthiti-pralaya-sädhana-çaktir-ekä
chäyeva yasya bhuvanäni vibharti durgä
icchänurüpam api yasya ca ceñöate sä
govindam ädi puruñaà tam ahaà bhajämi

The external energy, mäyä, is of the nature of the shadow of the cit potency. She
is worshiped as Durgä the agent of the Lord who is responsible for creating, preserving,
and destroying the mundane world. I adore the primeval Lord Govinda, in accordance
with whose will Durgä conducts herself. (Brahmä-Saàhitä 5.44)
 8.16
vilajjamänayä yasya sthätum ékñä-pathe 'muyä
vimohitä vikatthante mamäham iti durdhiyaù

The illusory energy of the Lord cannot take precedence, being ashamed of her
position, but those who are bewildered by her always talk nonsense, being absorbed in
thoughts of "It is I" and "It is mine." (Bhäg. 2.5.13)

Ùlädiné, Saàvit, Sandhiné Three Kinds of Energy

8.17
hlädiné sandhiné samvit tvayyekä sarva saàsthitau
hlädatäpakaré miçrä tvayi no guëa-varjite

O Lord, You are the support of everything. The three attributes ùlädiné, sandhiné,
and saàvit exist only in You as one spiritual energy, but the material modes, which
cause happiness, misery, and mixtures of the two, do not exist in You, for You have no
material qualities. (Viñëu Puräëa 1.12.68)

8.18
sac-cid-änanda-maya haya éçvara-svarüpa
tina aàçe cic-çakti haya tina rüpa
änandäàçe 'hlädiné', sad-aàçe 'sandhiné'
cid-aàçe 'samvit', yäre jïäna kari mäni

The Supreme Person in His original form is full of eternity, knowledge, and bliss.
The spiritual potency in these three portions assumes three different forms. These
three potencies are called ùlädiné reposes (the bliss portion), sandhiné (the eternity
portion), and saàvit (the knowledge portion). Knowledge of these is full knowledge of
the Supreme Lord. (Cc. Madhya 6.158,159)

8.19
svayan tv asämyätiçayas-tryadhésaù
sväräjya-lakñmy-äpta-samasta-kämaù
balià haradbhiç cira-loka-pälaiù
kiréöa-koöy eòita-päda-péöhaù
 Lord Çré Kåñëa is the Lord of all kinds of threes and is independently supreme by
achievement of all kinds of fourtune. He is worshiped by the eternal maintainers of the
creation, who offer Him the paraphernalia of worship by touching their millions of
helmets to His feet. (Bhäg. 3.2.21)

8.20
viñëu-çaktiü parä proktä kñtretrajïäkhyä tathä-parä
avidyä karma-saàjïanyä tåtéyä çaktir-iñyate

Viñëu-çakti, the energy of Kåñëa is threefold: parä-çakti, or the Lord's superior,

spiritual energy; kñetrajïa-çakti, or the marginal living beings; and avidya-çakti, or the
illusory energy, which is characterized by karma, the world of action and reaction. In
other words, the potency of Lord Viñëu is summarized in three categories namely, the
spiritual potency, the living entities and ignorance. The spiritual potency is full of
knowledge; the living entities, although belong to the spiritual potency, are subject to
bewilderment; and the third energy, which is full of ignorance, is always visible in
fruitive activities. (Viñëu Puräëa 6.7.61)

Those who are Most Dear to Kåñëa are His Internal Energy

8.21
éçvarera çakti haya e-tina prakära
eka lakñmé-gaëa, pure mahiñé-gaëa ära
vraje gopé-gaëa ära sabhäte pradhäna
vrajendra-nandana yä'te svayaà bhagavän

The energies (consorts) of the Supreme Lord are of three kinds: the Lakñmés in
Vaikuëöha, the queens in Dväraka, and the gopés in Våndävana. The gopés are the best
of all, for they have the privilege of serving Çré Kåñëa, the primeval Lord, the son of the
King of Vraja (Cc. Ädi 1.79,80)

Çré Rädhikä is Kåñëa's Most Complete Energy

8.22
rädhä pürëa-çakti, kåñëa pürëa-çaktimän
dui vastu bheda näi, çästra-paramäëa
mågamada, tära gandha yaiche aviccheda
 agni, jväläte yaiche kabhu nähi bheda
rädhä-kåñëa aiche sadä eka-i svarüpa
lélä-rasa äsvädite dhare dui-rüpa

Çré Rädhä is the full energy, and Lord Kåñëa is the possessor of full power. The
two are not different, as evidenced by the revealed scriptures. They are indeed the
same, just as musk and its scent are inseparable, or as fire and its heat are nondifferent.
Thus Rädhä and Lord Kåñëa are one, yet They have taken two forms to enjoy the
mellows of pastimes. (Cc. Ädi 4.96-98)

All the Lakñmés are Expansions of Çré Rädhä

8.23
avatäré kåñëa yaiche kare avatära
aàçiné rädhä haite tina gaëera vistära
vaibhava-gaëa yena tàìra aìga-vibhüti
bimba-pratibimba-rüpa mahiñéra tati
lakñmé-gaëa tàìra vaibhava-viläsäàça-rüpa
mahiïé-gaëa vaibhäva prakäça svarüpa
äkära-svabhäva-bhede vraja devé gaëa
käya-vyuha-rüpa tàìra rasera käraëa

Just as Çré Kåñëa is the fountainhead of all avatäras, so Çré

Rädhä is the cause of all the consorts of the Supreme Lord in all his different features.
The goddesses of fortune in Vaikuëöha are partial manifestations of Çré Rädhä, and the
queens of Dväraka are reflections of Her image. The goddesses of fortune are Her
plenary portions, and they display the forms of vaibhava-viläsa. The queens are of the
nature of Her vaibhava-prakäça. (Cc. Ädi 4.76-78)

Thus ends the Eight Chapter of the Gauòéya Kaëöhahära, entitled Çakti-tattva.

BHAGAVAD-RASA-TATTVA

Kåñëa, the Ocean of Transcendental Mellows,

Appears Differently to Devotees
 9.1
mallänäm açanir nåëäà nara-varaù stréëäà smaro mürtimän
gopänäà sva-jano'satäà kñiti-bhujäà çästä sva-pitroù çiçuù
måtyur bhoja-pater viräò aviduñäà tattvaà paraà yoginäà
våñëénäà para-devateti vidito raìgaà gataù sägrajaù

"O king, the reservoir of all rasas, the fountainhead of all divine mellows, Çré
Kåñëa, was seen in different ways by those who are acquainted with Him in different
relationships. When Kåñëa entered the arena of Kaàsa, accompanied by His elder
brother, Balaräma, He was seen according to the respective mentality of every
spectator; He appeared like a thunderbolt to the heroic athletes; the people in general
saw him as a superhuman being; the ladies saw Him as the god of Love; the cowherders,
with a mood of friendship, saw Him as their own kinsman. Wicked monarchs saw Him
as a strict ruler and dispenser of justice. His parents saw Him as a child. Kaàsa saw
Him as death personified. The worldly minded saw Him as the universal form; the
çänta-rasa yogés saw Him the indwelling Supersoul, the Supreme Principle; and the
Våñëis saw Him as the Supreme Deity. (Bhäg. 10.43.17)

Note: Bhaktivinoda Öhäkura remarks that this verse gives a clue as to the different rasas in
which devotees of different points of view relate to the Lord. Bhaktivinoda says that in this
verse, the yogés are seen to be representative of çänta-räsa, the Våñëis of däsya-rasa, while
the cowherd boys represent sakhya-rasa mixed with häsya-räsa (the sub-mellow of
comedy). The cowherd men, headed by Nanda Mahäräja, exemplify vätsalya-räsa and
karuëä-rasa (the sub-mellow of compassion). The ladies exhibit mädhurya-rasa. The
wrestlers exhibit vérya-rasa, while the people in general are examples of adbhuta-räsa (the
sub-mellow of wonder.) The kings exhibit raudra-rasa (the sub-mellow of anger) and the
Bhojas, headed by Kaàsa exemplify bhayanaka-rasa (the sub-mellow of fear). The
worldly-minded, who view the Lord as the Universal Form relate to Him in vébhatsa-rasa
(the sub-mellow of ghastliness). In this way, Kåñëa is the supreme object of the five
principle and seven secondary rasas. For this reason He is known as akhila-rasämåta-
mürti, or the embodiment of all transcendental mellows.

The Absolute Truth is the Personification of Divine Mellows

9.2
raso vai saù rasaà hyeväyaà labdhänandé bhavati
ko hyevänyät kaù präëyät yadeña äkäça änando na syät eña hyevänandayati

Lord Kåñëa is the embodiment of all-ecstatic bliss; He is the reservoir of all

pleasure. Having derived ecstasy from Him, the individual souls become blissful. For,
who indeed, could breathe, who could be alive if this blissful Lord were not present
within the hearts of all souls. He alone bestows ecstasy. (Taittiréya Upaniñad 2.7)

The Five Principle Rasas

9.3
çänta, däsya, sakhya, vätsalya, madhura-rasa näma
kåñëa-bhakti-rasa-madhye e païca pradhäna

The chief transcendental mellows experienced with the Supreme Personality of

Godhead are five çänta, däsya, sakhya, vätsalya, and mädhurya-räsa. (Cc. Madhya
19.185)

The Seven Secondary Rasas

9.4
häsya, adbhuta, véra, karuëä, raudra, bébhatsa, bhaya
païca-vidha-bhakte gauëa sapta-rasa haya

In addition to the five direct mellows, there are seven indirect mellows known as
laughter, wonder, chivalry, compassion, anger, disgust, and fear. (Cc. Madhya 19.187)

9.5
sarvaà khalu idaà brahma taj-jaläniti çänta upäséta

Everything is Brahman. That is everything that exists has emanated from

Brahman, the Supreme Absolute Truth. Nothing can exist that is unrelated to Him.
From Him everything emanates, by Him everything is maintained, into Him
everything is dissolved. Therefore, one who is çänta, or peaceful, who has intuitive
wisdom, should worship Him through devotional service. [One who worships the Lord
in this way, free from any trace of material hankering, is said to be a devotee in çänta-
rasa.] (Chändogya Upaniñad. 3.14.1)

Çrémad Bhägavatam on Çänta-rasa

9.6
väta-vasanä ya åñayaù çramaëä ürdhva-manthinaù
 brahmäkhyaà dhäma te yänti çäntäù sannyäsino 'maläù

Sages who subsist on air, those who exert themselves in penance, those who
observe strict celibacy for life, those who are peaceful, and those who are sannyäsés,
attain to the spiritual abode known as Brahman. (Bhäg. 11.6.47)

Being Fixed in Kåñëa is a Quality of Çänta-rasa

9.7
çamo man-niñöhatä buddher dama indriya-saàyamaù
titikñä duùkha-sammarño jihvopastha-jayo dhåtiù

The word çama, or çänta-rasa, indicates that one is attached to the lotus feet of
Kåñëa. His mind is fixed in constantly meditating on the Lord. Dama means
controlling the senses and not being deviated from the Lord's service; titikñä means to
tolerate unhappiness; dhåti means complete control of the tongue and the genitals.
(Bhäg. 11.19.36)

The Essential Feature of Çänta-rasa

9.8
svarga, mokña kåñëa-bhakta 'naraka' kari' mäne
kåñëa-niñöhä, tåñëa-tyäga çäntera 'dui' guëe
çäntera svabhäva kåñëe mamatä-gandha-héna
'param-brahma'-'paramätmä'-jïäna pravéëa

When a devotee is on the platform of çänta-rasa, he desires neither elevation to

the heavenly planets nor liberation. These are the results of karma and jïäna, and the
devotee considers them no better than hell. A person on the çänta platform manifests
the two transcendental qualities of detachment from all material desire and full
attachment to Kåñëa. It is the nature of çänta-räsa that not even the smallest intimacy
exists. Rather, knowledge of impersonal Brahman and localized Paramätmä is
prominent. (Cc. Madhya 19.215,218)

Däsya-rasa = Çänta-rasa + Service

9.9
kevala 'svarüpa-jïäna' haya çänta-rase
 'pürëaiçvarya-prabhu-jïäna' adhika haya däsye
éçvara-jïäna, sambhrama-gaurava pracura
'sevä' kari' kåñëe sukha dena nirantara
çäntera guëa däsye äche, adhika 'sevana'
ataeva däsya-rasera ei 'dui' guëa

In çänta-rasa one only realizes his constitutional position, but when one is raised
to däsya-rasa, he better understands the full opulence of the Supreme Personality of
Godhead. In däsya-rasa, knowledge of the Supreme Person is revealed with awe and
veneration. By rendering service to Kåñëa, the devotee in däsya-rasa gives constant
happiness to the Lord. The qualities of çänta-rasa are also present in däsya-rasa, but in
däsya-rasa service is added. Thus däsya-rasa has the qualities of çänta-rasa and däsya-
rasa. (Cc. Madhya 19.219-221)

Çrémad Bhägavatam on Däsya-rasa

9.10
itthaà satäà brahma-sukhänubhütyä
däsyaà gatänäà para-daivatena
mäyäçritänäà nara-därakeëa
säkaà vijahruù kåta-puëya-puïjäù

Those engaged in self-realization, appreciating the Brahman effulgence of the

Lord, and those engaged as servants of the Supreme Lord, accepting Him as master, as
well as those who are under the clutches of mäyä, thinking the Lord an ordinary
person, cannot understand that certain exalted persons after accumulating heaps of
pious activities are now playing with the Lord in friendship as cowherd boys. (Bhäg.
10.12.11)

Note: Rämänanda Räya cited this verse to Caitanya Mahäprabhu as an example of the
superiority of sakhya-rasa over däsya-rasa.

Çrémad Bhägavatam on the Glories of Däsya-rasa

9.11
tvayopabhukta-srag-gandha-väso-'laokära-carcitäù
ucchiñöa-bhojino däsäs tava mäyäà jayema hi
 Simply by decorating ourselves with the garlands, fragrant oils, clothes, and
ornaments that You have already enjoyed, and by eating the remnants of Your meals,
we, Your servants will indeed conquer Your illusory energy. (Bhäg. 11.6.46)

The Glories of Being a Servant of Kåñëa

9.12
alpa kari' nä mäniha däsa hena näma
alpa bhägye däsa nähi karena bhagavän
agre haya mukti, tabe sarva-vandha-näça
tabe se haite päre çré kåñëera däsa

[Çré Caitanya Mahäprabhu said] Those who are devoid of a service attitude and
don't wish to call themselves "Kåñëa-däsa," have little good fortune. The Lord will
never accept them as His servants. Let those who would be liberated from material
bondage accept the service of Kåñëa.
(Cb. Madhya 17.103-104)
The Çrutis on Sakhya-rasa

9.13
dvä suparëä sayujä sakhäyä samänaà våkñaà pariñasvajäte
tayoranyaù pippalaà svädvattoyanaçnannanyo 'bhicäkaséti

The Supreme Lord is the friend of the living being. He is so kind to him that He
always accompanies the living being. In the same way that two birds occupy the same
branch of a tree, the Lord sits in the heart of every living being ready to bestow
auspiciousness upon the soul. In this way the Lord acts as the indwelling witness, even
while the soul pursues the fruits of karma happiness and distress (Çvetäçvatara
Upaniñad 4.6)

In Sakhya-rasa There may be Quarrels

in Which the Lord is Defeated by the Jéva

9.14
uväha kåñëo bhagavän çrédämänaà paräjitaù
våñabhaà bhadrasenas tu pralambo rohiëé-sutam
 Being defeated, Kåñëa bore His friend Çrédäma upon His back; and Vrñabha and
Pralambha took Balaräma; the powerful son of Rohiné, upon their back. (Bhäg.
10.18.24)

Sakhya-rasa = Çänta-rasa + Däsya-rasa + Feelings of Kinship,

Friendship, and Intimacy

9.15
çäntera guëa, däsyera sevana sakhye dui haya
däsyera 'sambhrama-gaurava'-sevä, sakhye 'viçväsa'-maya
kändhe caòe, kändhe caòäya, kare kréòa-raëa
kåñëe seve, kåñëe karäya äpana-sevana!
viçrambha-pradhäna sakhya gaurava-sambhrama-héna
ataeva sakhya-rasera 'tina' guëa cihna
'mamatä' adhika, kåñëe ätma-sama jïäna
ataeva sakhya-rasera vaça bhagavän

The qualities of çänta-rasa and the service attitude of däysa-rasa are both present
in sakhya-rasa. In fraternity, the qualities of däsya-rasa are mixed with the confidence
of fraternity instead of awe and veneration. In sakhya-rasa, the devotee sometimes
offers the Lord service and sometimes makes Kåñëa serve him in exchange. In their
mock-fighting, the cowherd boys would sometimes climb on Kåñëa's shoulders, and
sometimes they would make Kåñëa climb on their shoulders. Since the platform of
fraternity is dominated by confidential service, awe and veneration are absent.
Therefore, sakhya-rasa is characterized by three qualities. In sakhya-rasa, the Lord is
obliged to the devotees who are intimate with Him and think themselves equal to Him.
(Cc. Madhya 19.222-224)

Vätsalya-rasa = Çänta + Däsya + Sakhya + the Feeling of Nurturing

9.16
vätsalye çäntera guëa, däsyera sevana
sei sei sevanera ihäå näma 'pälana'
sakhyera guëa 'asaokoca', 'agaurava' sära
mamatädhikye täòana-bhartsana-vyavahära
äpanäre 'pälaka' jïäna, kåñëe 'pälya'-jïäna
'cäri' guëe vätsalya rasa amåta-samäna
 In vätsalya-rasa, the qualities of çänta-rasa, däsya-rasa, and sakhya-rasa are
transformed into a form of service called nurturing. The essence of fraternal love is
intimacy devoid of the formality and veneration found in däsya-rasa. Due to a greater
sense of intimacy, the devotee functioning in paternal love chastises and rebukes the
Lord in an ordinary way. In paternal love the devotee considers himself the Lord's
maintainer and protector. Thus the Lord is the object of protection, like a son, and
therefore this mellow has the qualities of çänta-rasa, däsya-rasa, sakhya-rasa, and
vätsalya-rasa. This is more transcendental nectar. (Cc. Madhya 19.226-228)

Mädhuyra-rasa = Çänta + Däsya + Sakhya + Vätsalya + the Desire for Offering one's
Body in Service to Çré Kåñëa

9.17
madhura-rase kåñëa-niñöhä, sevä atiçaya
sakhyera asaokoca, lälana-mamatädhikya haya
känta-bhäve nijäìga diyä karena sevana
ataeva madhura-rasera haya 'païca' guëa
äkäçädi guëa yena para para bhüte
eka-dui-tina-cäri krame païca påthivéte
ei-mata madhure saba bhäva-samähära
ataeva äsvädädhikye kare camatkära

In conjugal love, attachment for Kåñëa, rendering service to Him, the relaxed
feelings of fraternity and the feelings of maintenance all increase in intimacy. In
conjugal love, the devotee offers his body in the service of the Lord. Thus on this
platform all five transcendental qualities are present. All the material qualities one
after another in the material elements, beginning with ether, by gradual evolution, first
one quality develops, then two develop, then three and four, until all five qualities are
found in earth. Similarly, in conjugal love, all the feelings of the devotees are
amalgamated. The intensified taste is certainly wonderful. (Cc. Madhya 19.231-234)

Sthäyi-bhäva, Together With Different Kinds of Affection

are Transformed Into Rasa.
In Other Words, Rati is the Root Cause of Rasa.

9.18
premädika sthäyi-bhäva sämagré-milane
kåñëa-bhakti rasa-rüpe päya pariëäme
vibhäva, anubhäva, sättvika, vyabhicäré
 sthäyi-bhäva 'rasa' haya ei cäri mili'

When the permanent ecstasies are mixed with different kinds of rati, devotion in
ecstasy is transformed and becomes transcen-dental mellows. The permanent ecstasy
becomes a more and more tasteful rasa through the mixture of special ecstasy,
subordinate ecstasy, natural ecstasy, and transitory ecstasy. (Cc. Madhya 23.47-48)

The Cause of Rasa

9.19
dvividha 'vibhäva', älambana, uddépana
vaàçi-svarädi 'uddépana, kåñëädi 'älambana'

There are two kinds of particular ecstasies (vibhäva). One is called the support
(älambana), and the other is called the awakening (uddépana). The vibration of Kåñëa's
flute is an example of the awakening, and Lord Kåñëa Himself is an example of the
support. (Cc. Madhya 23.50)

Two Kinds of Alambana

9.20
kåñëaç ca kåñëa-bhaktaç ca buddhairälambanä matäù
ratyäder-viñayatvena tathädhäratayä'pi ca

According to the learned scholars, Lord Kåñëa and His devotees are älambana-
vibhäva. Lord Kåñëa is the object of love and the devotee is the reservoir of the love.
(Bhakti-rasämåta-sindhu, Dakñiëa-vibhäga 1.16.)

Kåñëa is the Best of all Objects of Worship

9.21
siddhänta-tas-tva-bhedo'pi kåñëa çréça-svarüpayoù
rasenot-kåñyate kåñëa-rüpameñä rasasthitiù

Although the Lord of Lakñmé (Näräyaëa) and Kåñëa are essentially one and the
same, the super excellence of Kåñëa's position lies in His being the object of the highest
prema-rasa, because the very nature of rasa shows the most supreme excellence of the
form of Kåñëa in whom alone all twelve rasas find their highest expression. (Bhakti-
rasämåta-sindhu, Purva-vibhäga 2.59)

Çrématé Rädhäräoé is the Best of all Açrayas

9.22
anayärädhito nünaà bhagavän harir éçvaraù
yan no vihäya govindaù préto yäm anayad rahaù

[The Vraja-gopés said] O my friend! Leaving us aside Kåñëa has gone off to a
secluded place with a particular gopé. She must truly be expert in worshiping
(anayärädhito) Him, for He was so pleased with Her service that He has left us all
behind. (Bhäg. 10.30.28)

NOTE: The hidden meaning of this verse is that Çré Rädhä, who is indicated here by the
word "ärädhita" is the topmost maidservant and devotee of Çré Kåñëa, being the very crown
jewel of devotion.

9.23
kaàsärirapi saàsära-väsanä baddha-çåokhaläm
rädhämädhäya hådaye tatyäja vraja-sundaréù

Lord Kåñëa, the enemy of Kaàsa, left aside the other gopés during the rasa dance
and took Çrématé Rädhäräoé to His heart, for She helps the Lord in realizing the
essence of His desires. (Géta Govinda 3.1)

Subdivisions of Rasa

9.24
'anubhäva' smita, nåtya, gétädi udbhäsvara
stambhädi 'sättvika' anubhävera bhitara

The subordinate ecstasies are smiling, dancing, and singing; as well as different
manifestations in the body. The natural ecstasies, such as being stunned, are
considered among the subordinate ecstasies (anubhäva). (Cc. Madhya 23.51)

9.25
 nirveda-harñädi tetriça 'vyabhicäri'
saba mili' 'rasa' haya camatkärakäré

There are other ingredients, beginning with complete despondency and

jubilation. Altogether there are thirty-three varieties and when these combine the
mellow becomes very wonderful. (Cc. Madhya 23.52)

Thus ends the Ninth Jewel of the Gauòéya Kaëöhahära entitled, Bhagavad-rasa-tattva

JÉVA-TATTVA

The Jéva is a Separated Infinitesimal Particle

(Vibhinäàça) of the Lord

10.1
sväàça-vibhinäàça-rüpe haïä vistära
ananta vaikuëöha-brahmäëòe karena vihära
sväàça-vistära catur-vyuha, avatära-gaëa
vibhinnäàça jéva täïra çaktite gaëana

Kåñëa expands into many forms. Some are personal expansions, and some are
separate expansions. Thus He performs pastimes in both the spiritual and material
worlds. The spiritual worlds are the Vaikuëöha planets, and the material universes are
brahmäëòas, gigantic globes governed by Brahmä's. Expansions of His personal self like
the quadruple manifestations of Saokarñaëa, Pradyumna, Aniruddha, and Väsudeva
descend as incarnations from Vaikuëöha to this world. The separated expansions
(vibhinnäàç) are living entities. Although they are expansions of Kåñëa they are
counted among His different potencies. (Cc. Madhya 22.8-9)

10.2

mamaiväàço jéva-loke jéva-bhütaù sanätanaù

manaù-ñañöhänéndriyäëi prakåti-sthäni karñati

The living entities in this world are My eternal atomic parts. Because of
conditioned life, they are struggling hard with the six senses, including the mind.
(Bhagavad-gétä 15.7)
 The Nature of the Jéva is Transcendental Substance

10.3
na jäyate mriyate vä kadäcin näyaà bhütvä bhavitä vä na bhüyaù
ajo nityaù çäçvato 'yaà puräëo na hanyate hanyamäne çarére

For the soul there is never birth or death. Having once been, he never ceases to
be. He is unborn, eternal, ever-existing, undying, primeval. He is not slain when the
body is slain. (Bhagavad-gétä 2.20)
10.4
nainaà chindanti çasträëi nainaà dahati pävakaù
na cainaà kledayanty äpo na çoñayati märutaù

The soul can never be cut into pieces, nor can he be burned by fire, nor
moistened by water, nor withered by the wind. (Bhagavad-gétä 2.23)

10.5
acchedyo 'yam adähyo 'yam akledyo 'çoñya eva ca
nityaù sarva-gataù sthäëur acalo 'yaà sanätanaù

This individual soul is unbreakable and insoluble, and can be never be burned nor
dried. He is everlasting, all-pervading, un-changeable, immovable, and eternally the
same. (Bhagavad-gétä 2.24)

The Jéva is a Particle of a ray of Paramätmä

10.6
yathägneù kñudrä visphuliogä vyuccarantyevam eväsmädätmanaù
sarve präëäù sarve lokäù sarve deväù sarväëi bhütäni vyuccaranti

As innumerable sparks emanate from a fire, so all the jévas with their particular
characteristics emanate from the Paramätma, along with the gods, planets, animate and
inanimate beings. (Båhad-äraëyaka Upaniñad 2.1.20)

10.7
éçvarera tattva yena jvalita jvalana
 jivera svarüpa yaiche sphuliogera kaëa

The Lord is like a great blazing fire, and the living entities are like small sparks of
that fire. (Cc. Ädi 7.116)

The Jéva is Conscious Atomic Energy

10.8
bälägra-çata bhägasya çatadhä kalpitasya ca
bhägo jivaù sa vijïeyaù sa cänantyäya kalpate

If we divide the tip of a hair into one hundred parts and then take one part and
divide this into another one hundred parts, that ten-thousandth part is the dimension
of the living entity. And this living entity is capable to attain the unlimited Lord.
(Çvetäçvatara Upaniñad 5.9)

The Infinitesimal Soul is Pure,

but Sometimes is Involved in Piety and Impiety

10.9
aëurhyera ätmäyaà vä ete sinétaù puëyaà cäpuëyaï ca

This soul is atomic, and sometimes takes shelter of piety and impiety. (Madhva-
bhäñyoddhåta Gautama-çruti-väkaya 2.3.18)
10.10
eño' ëurätmä cetasä veditavyo
yasmin präëaù païcadhä saàvieça
präëaiçcittaà sarvamotaà prajänäà
yasmin viçuddhe vibhavatyeña ätmä

The soul is atomic in size and can be perceived by perfect intelligence. This
atomic soul is floating in the five kinds of air (präëa, apäna, vyäna, samäna, and
udäna). It sits within the heart and spreads its influence throughout the body. When
the soul is purified from the contamination of the five kinds of material air, its spiritual
influence is exhibited. (Muëòaka Upaniñad 3.1.9)

The Soul Pervades the Body With Consciousness

 10.11
yathä sarva-gataà saukñmyäd äkäçaà nopalipyate
sarvaträvasthito dehe tathätmä nopalipyate

The sky, due to its subtle nature, does not mix with anything, although it is all-
pervading. Similarly, the soul, being spiritual, although it is in the body, does not mix
with the body. (Bhagavad-gétä 13.33.)

The Evidence of Vedänta on the Nature of the Soul

10.12
guëädvälokavat

Just as fire pervades a room by its light the soul pervades the body by its quality of
intelligence. (Brahma-sütra 2.3.24)

Two Kinds of Souls Bound and Liberated.

10.13
sei vibhinnäàça jéva dui ta' prakära
eka 'nitya-mukta', eka 'nitya-saàsära'
'nitya-mukta' nitya kåñëa-caraëe unmukha
'kåñëa-päriñada' näma, bhuïje sevä-sukha
'nitya-bandha' kåñëa haite nitya-bahirmukha
'nitya-saàsära', bhuïje narakädi duùkha
sei doñe mäyä-piñacé daëòa kare täre
ädhyätmikädi täpa-traya täre järi' märe

The jévas are divided in two categories. Some are eternally liberated, and others
are eternally conditioned. Those who are eternally liberated are always awake to Kåñëa
consciousness, and they render transcendental loving service at the feet of Kåñëa. They
are eternal associates of Kåñëa, and eternally enjoy the transcendental bliss of serving
Kåñëa. Apart from these ever-liberated devotees, there are the conditioned souls who
always turn away from the service of the Lord. They are perpetually conditioned in this
material world and are subjected to the material tribulations brought about by different
bodily forms in hellish conditions. Owing to being opposed to Kåñëa consciousness the
conditioned soul is punished by the witch of the external energy, mäyä. He suffers the
threefold miseries caused by the body and mind, the inimical behavior of other living
entities, and natural disturbances caused by the demigods. (Cc. Madhya 22.10-13)

The Soul's Constitutional Position

10.14
jivera 'svarüpa' haya kåñëera 'nitya-däsa'
kåñëera 'taöasthä-çakti', 'bhedäbheda-prakäça
süryäàça-kiraëa, yaiche agni-jvälä-caya
sväbhävika kåñëera tina-prakära 'çakti' haya

The living entity's constitutional position is to be an eternal servant of Kåñëa. As

a manifestation of Kåñëa's marginal energy he is simultaneously one and different from
the Lord, like a particle of sunshine or fire. Kåñëa has three varieties of energy: cit-
çakti, taöastha-çakti, and mäyä-çakti. (Cc. Madhya 20.108-109)

The Jéva is an Eternal Servant of Kåñëa

10.15
sabrahmakäù sa-rudräçca sendrä devam maharñibhiù
arcayanti suraçeñöhaà devaà näräyaëaà hariù

The Brahmäs, Rudras, Indras, and Mahaåñés, as well as the demigods all worship
the Supreme God, Çré Näräyaëa, Hari. (Prameya-ratnävalé 5.2 as quoted from the
Mähäbhärata)

The Jéva is Kåñëa's Taöastha çakti

10.16
tasya vä etasya puruñasya dve eva sthäne bhavata idaàsca paraloka
sthänaïca sandhyaà tåtéyaà svapna-sthänaà tasmin sandhye sthäne tiñöhannete ubhe
sthäne paçyatédaïca paraloka-sthänaïca
There are two states of the jéva in bondage the state with a corporeal body in the
world and the state without a corporeal body in the world gained after death. There is
an intermediate state that of sleep (dream). In this intermediate state one may at times
have a dream of both worlds. Whatever is the way to the conditioned state of being in
the other world, having obtained that way, one sees the evils of both this world and the
joys of the other world. When he goes to sleep, he takes a little of the impressions of
this variegated world, puts the body aside, and creates a dream body in its place,
revealing his own brightness by his own light and dreams. Then he becomes
illuminated. (Båhad-äraëyaka Upaniñad 4.3.9)

The Jéva, is a Manifestation one With and

Different From the Lord

10.17
'mäyädhéça' 'mäyä-vaça' éçvare-jéve bheda
hena-jéve éçvara-saha kaha ta' abheda
gétä-çästre jéva-rüpa 'çakti' kari' mäne
hena jive 'bheda' kara éçvarera sane

The Lord is the master of His potency, and the jévas are the servants of His
potency. That is the difference between the Lord and the living beings. You may say
that they are the same, but in Bhagavad-gétä the living being is established as the
marginal potency of the Supreme Lord. (Cc. Madhya 6.162-163)

10.18
bhakti-yogena manasi samyak praëihite 'male
apaçyat puruñaà pürëaà mäyäà ca tad-apäçrayam

Fixing his mind by perfectly engaging it in bhakti-yoga, without any tinge of

materialism, he saw the Supreme Person along with His external energy, mäyä, which
was under full control. (Bhäg. 1.7.4)

10.19
yayä sammohito jéva ätmänaà tri-guëätmakam
paro 'pi manute 'narthaà tat-kåtaà cäbhipadyate

Due to this external energy, the living entity, although transcendental to the
three modes of nature, thinks himself a material product; thus he suffers the reactions
of material miseries. (Bhäg. 1.7.5)

The Jévas are Dependent on God

10.20
 nityo 'nityänäà cetanaç cetanänäm
eko bahünäà yo vidadhäti kämän
tam ätmasthaà ye' nupaçyanti dhéräs-teñaà
çäntiù çäçvaté netareñäm

Of the innumerable, eternal, conscious beings, there is one eternal Supreme

Being. He maintains the innumerable living beings according to individual work and
reaction of work. By His expansion as Paramätma that Supreme Lord is also present
within the heart of every living being. Only through saintly persons, who can see that
Supreme Lord within and without, can one attain perfect and eternal peace (Kaöha
Upaniñad 2.2.13)

10.21
ekasmäd-éçvarän-nityäc-cetanät-tädåçä-mithaù
bhidyante na bahavo jéväs-tena bhedaù sanätanaù

The above verse explains that both the Supreme Lord and the individual souls are
eternal and conscious. By affirming their eternal condition, their eternal distinction is
also affirmed. (Prameya-ratnävalé 4.5)

Çuddhädvaita on the Difference Between Jéva and Içvara

10.22
yathä samudre bahavas-taraìgä stathä vayaà brahmaëi bhuri jéväù
bhavet taraìgo na kadäcidabdhi stvaà brahma kasmäd-bhavitäsi jéva

O soul, in the same way that there are unlimited waves in the ocean so within the
ocean of consciousness there are innumerable jévas. If a wave cannot become the ocean,
how can a jéva soul become the Supreme Lord? (Tattva-muktävalé 10)

The Difference Between Jéva and Içvara is Eternal

10.23
idaà jïänam upäçritya mama sädharmyam ägatäù
sarge 'pi nopajäyante pralaye na vyathanti ca
 By being fixed in this knowledge, one can attain to the transcendental nature,
which is like My own nature. Thus established, one is not born at the time of creation
nor disturbed at the time of dissolution. (Bhagavad-gétä 14.2)

Çruti on the Eternal Difference Between Jéva and Içvara

10.24
präëaikädhéna-våttitväd vägädeù praëatä yathä
tathä brahmädhénavåtter-jagato brahmatocyate
As speech and other organs are also called präëa or life air because their functions
are dependent upon the functioning of the life air. So somethimes the material world is
called Brahman because it functions by Brahman's support. (Prameya-ratnävalé 4.6)

10. 25
na vai väco na cakñüàñi na çroträëi na manämsétyäcakñate
präëä ityeväcakñate, präëä hyevaitäni sarväëi bhavanti

[Baladeva Vidyäbhuñaëa develops his point by quoting from the Upaniñads] The
different senses, such as the voice, sense of sight, sense of hearing, and the mind, all are
known as the life force, but the actual life force is different from all these senses, which
depend on it. They are named after the life-force, although it is actually different from
them. The idea is that although the senses are dependent on the life force, and may be
collectively known as the life force, they are all distinct. In the same way, the souls,
which are dependent on Brahman, are sometimes known as Brahman, in order to show
their origin, but they are always distinct from Brahman. (Chandogya Upaniñad 5.1.15)

Çaìkarä was Really a Proponent of the Difference

Between Jéva and Içvara

10.26
çré sütra-käreëa kåto vibhedo yat-karma-karturvyüpadeça uktaù
vyäkhyä kåta bhäñyakåtä tathaiva guhäà praviñöhäviti bhedaväkyaiù

"Karma-karturvyùpadeçäcca." In this sütra the author, Vedavyäsa, recognizes the

eternal distinction between Brahman and the jéva. Thus the eternal distinction
between the soul and God is established by Vedänta. In Çaìkaräcärya's commentary on
the Brahma-Sütra, guhäà praviñöhavätämänau hi tad-darçanät, "It is therefore seen that
both the jéva and Paramätma occupy the heart." (Brahma-Sütra 1.2.11), Çaìkaräcärya
quotes the "åtam pibantau" Upaniñad verse, Kaöha Upaniñad 1.3.1. This verse asserts,
"There are two selves residing in the core of the heart the jéva and Paramätma. The jéva
enjoys the fruits of karma whereas Paramätma directs the soul to do good. Those who
know Brahman speak of these two as being as distinct as shadow and light". The sütra
upon which this comment is made comes in reply to a question as to the difference
between "intelligence" (buddhi) and the jéva. The sütra explains that Paramätma is the
source of intelligence and accepts the distinction between Paramätma and the jéva. By
quoting this verse in his commentary, Çaìkaräcärya substantively agrees with the
intent of the author of the Brahma-sütra, and recognizes the difference between the
soul and God. (Tattva-muktävalé 5.83)
Note: The word karma here means object or Brahman. The word kartur (agent) here
means jéva according to Baladeva Vidyäbhuñaëa. Therefore, the line quoted means, "There
is a difference between the object and the agent or between the soul and God.

10.27
yadyapi ha jagate éçvare bheda näi
sarvamaya paripürëa äche sarvaöhäïi
tabho tomähaite se haiyächi "ämi"
ämä haite nähi kabhu haiyächa tumi
yena samudrera se "taraìga" loke bole
taraìgera samudra nä haya kona käle
ata eva jagat tomära, tumi pitä
ihaloke paraloke tumi se rakñitä
yähä haite haya janma, ye kare pälana
täre ye nä bhaje, varjya haya sei jana
ei çaìkarera çloka ei abhipräya
ihä nä jäniyä mäthä ki kärye muòhäya

[In his heart, Çaìkarä is a servant of Kåñëa, although he has given many arguments
promoting oneness just to confuse the atheists and bewilder the demons. In admitting this to
Lord Caitanya, Sarvabhauma Bhaööäcärya said:] Whatever Çaìkaräcärya says, his
ultimate intent is to promote the service of Kåñëa. A verse from Çaìkaräcärya's own
mouth confirms this, satyäpi bhadäpagame, nätha! tavähaà na mämakéyastvam, sämudro
hi taraìgaù, kvacan samudro na täraìgaù. Çaìkaräcärya himself says that whenever he
remarks that there is no difference between God and the world, he is simply promoting
the all-encompassing nature of the Lord. [In other words, when Çaìkaräcärya says that
the world and God are one, He means that everything flows from the Lord and exists in
Him, and is therefore nondifferent from Him.] Çaìkaräcärya says to Lord Viñëu: "You are
the Supreme Lord. Everything emanates from You. I have also emanated from You.
You certainly did not emanate from me. The waves flow forth from the ocean; the
ocean does not flow forth from the waves. This whole world flows forth from You, O
Lord; You are the Lord and master of the universe. You protect and maintain both
material and spiritual worlds. From You they have taken birth, and by You they are
maintained. One who doesn't worship You is fit to be abandoned." [Sarvabhauma
continued] These are the words of Çaìkaräcärya, and this is his intent. What will it
benefit a fool who can't get this understanding into his head? (C.Bhäg. Antya 3.48-53)

The Cause of the Jéva's Ignorance

10.28
dvä suparëä sayujä sakhäyä samänaà våksaà pariñasvajäte
tayoranyaù pippalaà svädvattya-naçnan-nanyo a'bhicäkaçéti

The Supreme Lord is the friend of the living being, and is so kind upon him that
He always accompanies the soul. In the same way that two birds occupy the same
branch of a tree, the Lord sits in the heart of every living being ready to bestow
auspiciousness upon the soul. In this way the Lord acts as the in-dwelling witness, even
while the soul pursues the fruits of karma and experiences happiness and distress
(Çvetäçvatara Upaniñad 4.6,7)

10.29
samäne våkñe puruño nimagno'néçayä çocati muhyamänaù
juñöham yadä paçyatyanyamiçam asya mahimänamiti vétaçokaù

Although the two birds are in the same tree, the enjoying bird is full of anxiety
and morose; but if somehow he turns to his friend, the Lord, and knows His glories, at
once he is freed from all anxiety. (Çvetäçvatara Upaniñad 4.7)

In Ignorance, the Soul Identifies With the

Gross and Subtle Body and Suffers Repeated Birth and Death

10.30
avidyäyämastare varttamänäù,
svayaà dhéräù paëòitammanyamänäù
daàdramayamäëäù pariyanti muòhä,
andhenaiva néyamänä yathändhäù

Illusioned by ignorance (and thus identifying the gross and subtle bodies as the
self), bewildered souls think themselves steady and wise. Baffled by their own conceit
they set themselves up as scholars and thus lead other ignorant souls further into
darkness. In this way, those blinded by ignorance lead similarly blind men into the
darkness of oblivion. (Kaöha Upaniñad 1.2.5)

10.31
kåñëa bhuli' sei jéva anädi-bahirmukha
ataeva mäyä täre deya saàsära-duùkha
kabhu svarge uöhäya, kabhu narake òubäya
daëòya-jane räjä yena nadéte cubäya

Forgetting Kåñëa, the living entity has been attracted by the external energy from
time immemorial. Therefore the illusory energy gives him all kinds of misery. As a
result, sometimes he is raised to heaven, and sometimes he is drowned in hell, just as a
criminal is raised and again lowered into a pond on a dunking stool as punishment.
(Cc. Madhya 20.117-118)
Attaining Kåñëa's Lotus Feet is
Liberation From all Material Suffering

10.32
jïätvä devaà sarva-päçäpahäniù
kçéëaiù kleçair-janma-måtyu-prahäëiù
tasyäbhidhyänät tåtéyaà dehabhede
viçveçvaryaà kevala äptakämaù

By understanding the truth of the Supreme Lord, one can slip the bonds of
material life and get free from the miseries of repeated birth and death. Liberated from
the gross and subtle material bodies, as an associate of the Supreme Lord in His
transcendental abode, he attains an eternal divine form and realizes his heart's desires.
(Çvetäçvatara Upaniñad 1.11)

10.33
sädhu-çästra-kåpäya yadi kåñëonmukha haya
sei jéva nistare, mäyä tähäre chäòaya

If the conditioned soul becomes Kåñëa conscious by the mercy of saintly persons,
who voluntarily preach scriptural injunctions and help him to become Kåñëa conscious,
the conditioned soul is freed from the clutches of mäyä. (Cc. Madhya 20.120)

The Siddhänta of Viñiñöhädvaitäväda

 Consciousness and Matter are Like the
Gross and Subtle Body of the Lord

10.34
yaù sarveñu bhüteñu tiñöhan sarvebhyo bhütebhyo' ntaro yaà
sarväëi bhütäni na viduryasya sarväëi bhütäni çaréraà
yaù sarväëi bhütänyantaro yamayatyeña ta ätmäntaryämvamåta

He dwells in all beings, and yet is different from them and unknown to them. All
beings are His creation. He rules over them as the inner self. He is the soul of all souls.
Just as the body is ruled by the soul, so all souls and all bodies are ruled by Him, the
Soul of all souls. (Båhad-äraëyaka Upaniñad 3.7.15)
The Siddhänta of Dvaitädvaitä-väda on the Subject of the Jéva

10.35
jïäna-svarüpaç ca hareradhénaà çaréra-yoga-viyoga-yogyam
aëüm hi jévaà pratideha-bhinnaà jïätåtvavantaà yadanantam ähuù

The soul is both knower and known, unlimited in number, atomic, and an eternal
servant of Kåñëa. Because of his atomic size he is sometimes enveloped by mäyä in the
form of a material body. Sometimes he is disembodied. In any case, there are
innumerable jévas appearing in countless material bodies. (Nimbärkäcärya, Daça-çloka)

The Siddhänta of Çuddhädvaitä-väda

(Viñëusvämé as represented by Çrédhära Svämé)

10.36
hlädinyä saàvidäçliñöaù sac-cid-änanda éçvaraù
svävidyä-saàvåto jévaù saàkleça-nikaräkaraù

The nature of the Supreme Lord is sat-cit-änanda: He is the ultimate embodiment

of eternity, knowledge, and bliss, and is richly endowed with the hlädiné and samvit
çaktis. The jévas of this world, however, are covered by ignorance, which is the cause of
their suffering the threefold miseries. (Çrédhära Svämé on Çrémad Bhägavatam 1.7.5-6)

10.37
vastuno'àço jévo vastunaù çaktirmäyä
 vastunaù käryaà jagac-ca tat sarvaà vastveva

The Supreme Lord alone is the substance of all reality; a particle of His substance
is the jéva; the energy of that substance is mäyä and the effect of that substance is this
material world. Therefore, everything having emanated from that supreme substance,
all things may be said to be "nondifferent" from it. (Bhävärtha-dépikä 1.1.2)

A Liberated Soul Attains a Perfect Spiritual Body

in the Service of Kåñëa

10.38
muktä api lélayä vigrahaà kåtvä bhagavantaà bhajante

Liberated souls have divine forms with which they worship the Supreme Lord by
taking part in His transcendental pastimes. (Cited by Çrédhära Svämé while
commenting on Çrémad-Bhägavatam 10.87.21)

Çuddhädvaitä-väda on the Distinct Position

of the Eternally Liberated Souls

10.39
pärñada-tanü-nämä-karmärabdhaà nityatvaà çuddhatvaà ca
The eternal associates of the Lord are free from karma. They are eternally pure,
transcendental, and free from all material qualities. (Bhävärtha-dépikä 1.6.21)

One who Equates the Jéva with the Supreme Lord is an Atheist

10.40
aparimitä dhruväs tanu-bhåto yadi sarva-gatäs
tarhi na çasyateti niyamo dhruva netarathä
ajani ca yan-mayaà tad avimucya niyantå bhavet
samam anujänatäà yad amataà mata-duñöatayä

If the countless living entities were all-prevading and possessed forms that never
changed, You could not possible be their absolute ruler, O immutable One. But since
they are Your localized expansions and their forms are subject to change, You do
control them. Indeed, that which supplies the ingredients for the generation of
something is necessarily its controller because a product never exists apart from its
ingredient cause. It is simply illusion for someone to think that he knows the Supreme
Lord, who is equally present in each of His expansions, since whatever knowledge one
gains by material means must be imperfect. (Bhäg. 10.87.30)

10.41
yei müòha kahe, jéva éçvara haya 'sama'
seita 'päñäëòi' haya, daëòe täre yama

Any fool who says that the Supreme Lord and the jéva are the same is an infidel,
an offender, and an atheist. He is punished by the Lord of death, Yamaräja. (Cc.
Madhya 18.115)

Thus ends the Tenth Jewel of the Gauòéya Kaëöhahära entitled Jéva-tattva

ACINTYA-BHEDÄDHEDA-TATTVA

The Çruti on the Subject of Acintya-bhedäbheda-tattva

11.1
eko vaçé sarvabhütämtarätmä
ekaà rüpaà bahudhä yaù karoti
tam ätmasthaà ye' nupaçyanti dhéras-
teñäà sukhaà çäçvataà netareñäm

Although His form is one, the Supersoul, who is the indwelling witness and
controller of all living beings, is manifest in innumerable ways. The wise who can see
that Supreme Soul within his heart becomes peaceful and enjoys transcendental bliss.
(Kaöha Upaniñad 2.2.12)

Çrémad Bhägavatam on Acintya-bhedäbheda-tattva

11.2
åte 'rthaà yat pratéyeta na pratéyeta cätmani
tad vidyäd ätmano mäyäà yathäbhäso yathä tamaù
 O Brahmä, whatever appears to be of any value, if it has no relation to Me, has no
reality. It is My illusory energy that reflection which appears to be in darkness. (Bhäg.
2.9.34)

11.3
yathä mahänti bhütäni bhüteñüccävaceñv anu
praviñöäny apraviñöäni tathä teñu na teñv aham

O Brahmä, please know that the universal elements enter into the cosmos and at
the same time do not enter into the comos; similarly, I Myself also exist within
everything created, and at the same time I am outside of everything. (Bhäg. 2.9.35)

11.4
yatra yena yato yasya yasmai yad yad yathä yadä
syäd idaà bhagavän säkñät pradhäna-puruñeçvaraù
You are the substratum, the agent, and the instrument of the universe. You are its
source and its object or purpose. Whenever or whatever form it assumes is You. As the
universe evolves, all the causes thereof, including time and manner, are You, the
Almighty Lord, the controller of both prakåti (the enjoyed) and puruña (the enjoyer)
and who transcends them both. (Bhäg. 10.85.4)

Çmåti on Acintya-bhedäbheda-tattva

11.5
mayä tatam idaà sarvaà jagad avyakta-mürtinä
mat-sthäni sarva-bhütäni na cähaà teñv avasthitaù

In My unmanifest form I pervade this entire universe. All beings are in Me, but I
am not in them. (Bhagavad-gétä 9.4)

11.6
na ca mat-sthäni bhütäni paçya me yogam aiçvaram
bhüta-bhån na ca bhüta-stho mamätmä bhüta-bhävanaù

And yet everything that is created does not rest in Me. Behold My mystic
opulence! Although I am the maintainer of all living entities and although I am
everywhere, I am not a part of this cosmic manifestation; for I am the very source of
creation. (Bhagavad-gétä 9.5)

Çréla Jéva Gosvämé on Acintya-bhedäbheda-tattva

11.7
ekam eva tat parama-tattvaà sväbhävikäcintya-çaktyä sarvadaiva svarüpa-tad-rüpa-
vaibhava-jéva-pradhäna-rüpeëa caturdhävatiñöhate süryäntarmaëòalastha-teja iva
maëòala
tad-bahir-gataraçmi-tat-prattichavi-rüpeëa.
durghaöa-ghaöa-katvaà hyacintyatvam

The Absolute Truth is one. His natural characteristic is that He has

inconceivable potency. His inconceivable potencies are reposed in four different stages:
His personal form (svarüpa), the expansions of His divine form (tad-rüpa-vaibhava), the
jévas, and the material ingredients (pradhäna). With regard to the sun, there is the
sungod, the internal power of the sun, and that power when it is expanded as the
external rays of the sun. Then there is the shadow of the sun, that is to say, the sun's
reflection which is in darkness, far from the sun's influence. This illustration is used as
an example. The point of the example is that in the same way as the sun appears in this
fourfold manifestation (the sungod, its internal power, its external rays, and its
shadow), there is one eternal Supreme Truth (the Lord) whose form is eternal, but who
is possessed of different potencies: svarüpa-çakti, jéva-çakti, and mäyä-çakti.
There seems to be a contradiction in this matter between the Lord being one
eternal Absolute Truth and His simultaneously possessing inconceivable potency. How
is it possible to understand such a contradiction? To that it is said acintya means
beyond the jéva's capacity to understand. An event which is extremely rare or unlikely,
even physically impossible, is inconceivable. For the Supreme Lord, however, nothing
is impossible for He has inconceivable power. [Therefore the Lord's oneness with (and
distinction from) His energy is said to be inconceivable acintya-bhedäbhedä-väda.]
(Bhagavata-sandarbha 16)

Note: Çréla Prabhupäda paraphrased this section of Jéva Gosvämé's Bhagavata-sandarbha

as follows:
Çréla Jéva Gosvämé states in Bhagavata-Sandarbha (16) That by His potencies, which act
in natural sequences beyond the scope of the speculative human mind, the Supreme
Transcendence, the summum bonum, eternally and simultaneously exists in four
transcendental features: His personality, His impersonal effulgence, His potential parts
and parcels (the living beings), and the principal cause of all causes. The Supreme Whole is
compared to the sun, which also exists in four features, namely the personality of the sun-
god, the glare of his glowing sphere, the sun-rays inside the sun planet, and the sun's
reflections in many other objects. The ambition to corroborate the existence of the
transcendental Absolute Truth by limited conjectural endeavors cannot be fulfilled,
because He is beyond the scope of our limited speculative minds. In an honest search for
truth we must admit that His powers are inconceivable to our tiny brains. The exploration
of space has demanded the work of the greatest scientists of the world, yet there are
countless problems regarding even fundamental knowledge of the material creation that
bewilder such scientists. Such material knowledge is far removed from the spiritual nature,
and therefore the acts and arrangements of the Absolute Truth, are, beyond all doubts,
inconceivable.

11.8
apare tu "tarko-pratiñöhänät" bhede' pya-bhede' pi
nirmaryäda-doña-santati-darçanena bhinnatayä cintaryitumaçakayatvädabhedaù
sädhyantaù
tad-vad-abhinnatayäpi cintayiuamaçakyatvädbhedamapi sädhayanto'
cintyabhedäbhedaväda svékurvanti.
tatra bädarä-pauräëika-çaivänäà mate bhedäbhedau bhäskaramate ca.
mäyävädinäm tatra bhedäàço vyavahärika eva prätétiko vä.
gautama-kaëäda-jaimini-kapila-pataïjalimate tu bheda eva.
çré rämänuja-madhväcäryamate cetyapi särvatriké prasiddhiù.
svamate tvacintyabhedäbhedävevä acintyaçaktimayatväditi
Other sampradäyas of Vedäntists admit that boundless essays, dissertations, and
theses can never be established as truth through any amount of argument. Still, they
think that the principle of oneness and difference existing together in the same place
transgresses the boundaries of reality. They take it that this is a symptom of the fault of
neglecting the nature of universality that is, that if difference is true, then it must be
true universally, and if oneness is true then it must be true universally. Following this
faulty logic they therefore think that these two difference and nondifference cannot
independently coexist. There cannot be both duality and oneness, they reason; one of
these doctrines must have supremacy over the other. Those who think it is one, find
that their attempts to practice the doctrine of oneness are impossible. In the same way,
those who attempt to practice a doctrine of absolute difference will find their position
untenable. In this way, both the practitioners of absolute oneness and the practitioners
of absolute duality will be unable to realize their philosophy. Therefore, in light of the
difficulties of trying to realize oneness without distinction or distinction without
oneness, the principle of acintya-bhedäbheda-väda, or inconceivable, simultaneous
oneness and distinction, has been accepted as the highest harmonizing principle.
The true opinion of the sage Bädasa and the Puräëas is bhedäbheda-väda, oneness
and difference. Even the followers of Çiva sometimes accept this. For example, the
commentator Bhäskara accepts bhedäbheda-väda in the idea that there is a difference
between the articles offered to the Deity and the Deity Himself. In the opinion of the
mäyävädis, the branches of difference are merely vyavahärika, mundane or apparent.
Gautama, Kaëäda, Jaimini, Kapila, and Pataïjali admit the existence of distinction. In
the opinions of Rämänuja and Mädhva's this principle reaches a higher level of
perfection. Rämänuja's viçiñöädvaita philosophy supports difference and nondifference,
and Mädhva's çuddhädvaita philosophy supports the principle of difference. The
Supreme Lord has inconceivable potency; and He supports the conclusion of acintya-
bhedäbheda-väda. This is our conclusion. (Paramätma-Sandarbha, Sarva-saàvädiné-tékä,
Jéva Gosvämé)

The Brahmä-sütras Support the View of Çakti-pariëämaväda

11.9
vyäsera sütrete kahe 'pariëäma'-väda
'vyäsa bhränta' bali' tära uöhäila viväda
pariëäma-väde éçvara hayena vikäré
eta kahi' 'vivarta'-väda sthäpanä ye kari
vastutaù pariëäma-väda sei se pramäëa
dehe ätma-buddhi ei vivartera sthäna
avicintya-çakti-yükta çré-bhagavän
icchäya jagad-rüpe päya pariëäma
tathäpi acintya-çaktye haya avikäré
präkåta cintämaëi tähe dåñöänta ye dhari
nänä ratna-räçi haya cintämaëi haite
tathäpiha maëi rahe svarüpe avikåte
präkåta-vastüte yadi acintya-çakti haya
éçvarera acintya-çakti, ithe ki vismaya

In Vedänta-Sütra, Çréla Vyäsadeva has described that everything is but a

transformation of the energy of the Lord. Çaìkaräcärya has misled the world, however,
by claiming that Vyäsadeva was mistaken. Thus he has raised great opposition to
theism throughout the world. According to Çaìkaräcärya, by accepting the theory of
the transformation of the energy of the Lord, one creates an illusion by indirectly
accepting that the Absolute Truth is transformed. Transformation of energy is a
proven fact. It is the false bodily conception of the self that is an illusion. The Supreme
Personality of Godhead is opulent in all respects. By His inconceivable energies,
therefore, He has transformed the material cosmic manifestation. Using the example of
a touchstone, which by its energy turns iron to gold and yet remains the same, we can
understand that although the Supreme Personality of Godhead transforms His
innumerable energies, He remains unchanged. Although a touchstone produces many
varieties of valuable jewels, it nevertheless remains the same. It does not change its
original form. If there is such inconceivable potency in material objects, why should we
not believe in the inconceivable potency of the Supreme Personality of Godhead? (Cc.
Ädi 7.121-127)

The Meaning of Pariëäma-väda and Vivarta-väda

11.10
satattvato' nyathä prathä vikära ityudéritaù
atattvato' nyathä prathä vikarta ityudähåtaù

When a real substance takes another form it is called vikära, or transformation.

An example of this is the transformation of milk into yogurt. When something is
mistaken for something else it is called vivarta, or illusion, like when a rope is taken as a
snake. (Sadänanda Yogindra, Vedänta-sära 59)

Thus ends the Eleventh Jewel of Gauòéya Kaëöhahära, entitled Acintya-bhedäbheda-

tattva

ABHIDHEYA-TATTVA

Çreyaç and Preyaç

12.1
çreyaç ca preyaç ca manuñyameta-
stau samparétya vivinakti dhéraù
çreyo hi dhéro' bhipreyaso våëéte
preyo mando yogakñemäd våëéte

Every soul has the option of accepting either the path of the senses (preyaç) or the
path of spiritual well-being (çreyaç). The wise, after carefully weighing these accept the
path of spiritual well-being, whereas deluded souls prefer the path of sense enjoyment.
(Kaöha Upaniñad. 1.2.2)

The Purpose of Human Life

12.2
labdhvä su-durlabham idaà bahu-sambhavänte
 mänuñyam artha-dam anityam apéha dhéraù
türëaà yateta na pated anu-måtyu yävan
niùçreyasäya viñayaù khalu sarvataù syät

After many births one achieves the human form, which, although temporary,
affords one the opportunity to attain the highest perfection. Thus, a sober person
should immediately endeavor for the ultimate perfection of life and not fall back into
the cycle of repeated birth and death. After all, sense gratification is available even in
the most abominable species, whereas Kåñëa consciousness is only possible for a human
being. (Bhäg. 11.9.29)

Three Different Paths Karma, Jïäna, and Bhakti

12.3
yogäs trayo mayä proktä nèëäà çreyo-vidhitsayä
jïänaà karma ca bhaktiç ca nopäyo 'nyo 'sti kutracit

[The Lord said] My dear Uddhava, because I desire human beings to achieve
perfection, I have presented three paths of advancement the path of knowledge
(jïäna), the path of pious work (karma), and the path of devotion (bhakti). There are
no other paths besides these three. (Bhäg. 11.20.6)
Who Qualifies for Karma, Jïäna, or Bhakti

12.4
nirviëëänäà jïäna-yogo nyäsinäm iha karmasu
teñv anirviëëa-cittänäà karma-yogas tu käminäm

Out of these three paths, those who are disgusted with fruitive work are qualified
for jïäna-yoga. Those who are still charmed by fruitive work are qualified for karma-
yoga. (Bhäg. 11.20.7)

12.5
yadåcchayä mat-kathädau jäta-çraddhas tu yaù pumän
na nirviëëo näti-sakto bhakti-yogo 'sya siddhi-daù

One who, by good fortune, has firm faith in hearing Hari-kaöha and is not
attracted or repelled by material things, is qualified for perfection through bhakti-yoga.
(Bhäg. 11.20.8)
 12.6
tävat karmäëi kurvéta na nirvidyeta yävatä
mat-kathä-çravaëädau vä çraddhä yävan na jäyate

As long as one is not detached from fruitive work and material enjoyment, and as
long as one has no faith in devotion to Kåñëa, beginning with hearing and chanting
His glories, one should follow the religious principles on the path of karma as given in
the Vedas. (Bhäg. 11.20.9)

To be Fixed in That for Which one is Qualified is a Good Quality

12.7
sve sve 'dhikäre yä niñöhä sa guëaù parikértitaù
viparyayas tu doñaù syäd ubhayor eña niçcayaù

Being fixed in the position for which one is qualified is virtuous. The opposite
accepting a position for which one is unqualified is irresponsible and is considered
impious. This is the definite conclusion. (Bhäg. 11.21.2)

12.8
çreyän sva-dharmo viguëaù para-dharmät sv-anuñöhität
sva-dharme nidhanaà çreyaù para-dharmo bhayävahaù

It is better to do one's duty poorly than to do another's duty perfectly. It is better

to die doing one's duties than to leave them and follow another's dharma, for to follow
another's dharma is dangerous. (Bhagavad-gétä 3.35)

Even Sages and Demigods are

Bewildered Trying to Understand the Vedas

12.9
çré-ävirhotra uväca
karmäkarma vikarmeti veda-vädo na laukikaù
vedasya ceçvarätmatvät tatra muhyanti surayaù
 The classifications of karma (duties enjoined by the Vedas) akarma (acts
prohibited by the Vedas) and vikarma (those acts neither sanctioned nor forbidden) are
defined in the Vedas, which are of supernatural origin. Therefore, because the Vedas
emanate from God, even though sages and demigods are bewildered in trying to
understand them, they are conclusive. (Bhäg. 11.3.43)

12.10
parokña-vädo vedo 'yaà bälänäm anuçäsanam
karma-mokñäya karmäëi vidhatte hy agadaà yathä

The Vedas often imply something deeper and different from the superficial
interpretation of its words. Thus they sometimes instruct us indirectly about the Truth.
As a child is tempted to take bitter medicine by something sweet the Vedas sometimes
glorify the path of karma, but the true goal of the Vedas is liberation from karma.
(Bhäg. 11.3.44)

12.11
näcared yas tu vedoktaà svayam ajïo 'jitendriyaù
vikarmaëä hy adharmeëa måtyor måtyum upaiti saù

[One should not prematurely give up Vedic injunctions, thinking them external
to the process of liberation]. Rather, if an ignorant person who cannot control his
senses, ignores the Vedic injunctions, he will engage in irreligious and impious
activities, and thus will suffer repeated birth and death. (Bhäg. 11.3.45)
12.12
vedoktam eva kurväëo niùsaìgo 'rpitam éçvare
naiñkarmyaà labhate siddhià rocanärthä phala-çrutiù

One who performs actions sanctioned by the Vedas, without attachment, and who
dedicates his work to the Supreme Lord is freed from the reactions of karma. The
promise of the fruits of karma mentioned in the Vedas is only meant to encourage the
foolish to engage in karma-yoga. [For all the above-reasons, the Vedas sometimes
encourage the path of karma, to gradually bring the foolish souls to the platform of
freedom from karma and full engagement in bhakti ]. (Bhäg. 11.3.46)
The Vaiñëava Guru Never Encourages Karma

12.13
svayaà niùçreyasaà vidvän na vakty ajïäya karma hi
na räti rogiëo 'pathyaà väïchato 'pi bhiñaktamaù
 A pure devotee, who is fully accomplished in the science of devotional service,
will never instruct a foolish person to engage in fruitive activities for material
enjoyment, not to speak of helping him in such activities. Such a devotee is like an
experienced doctor who never encourages a patient to eat food injurious to his health,
even if the patient desires it. (Bhäg. 6.9.50)

Karma-yoga Does not Give Freedom

From the Fear of Birth and Death

12.14
iñöveha devatä yajïaiù svar-lokaà yäti yäjïikaù
bhuïjéta deva-vat tatra bhogän divyän nijärjitän

[The Lord said] If one performs sacrifice, or karma-yoga according to varëäçräma-

dharma, his fruits will be temporary. By satisfying the gods through sacrifice, he gets
good karma and goes to the heavenly planets where he enjoys as if he were a god. He
thus enjoys the results of his good karma for a brief time in the heavenly planets.
(Bhäg. 11.10.23)

12.15
tävat sa modate svarge yävat puëyaà samäpyate
kñéëa-puëyaù pataty arväg anicchan käla-cälitaù

As long as the piety accumulated from good karma is plentiful, he enjoys opulent
pleasures in the heavenly planets. When the accumulated piety of his good karma is
exhausted his time of enjoyment is finished, and he again falls down from heaven.
(Bhäg. 11.10.26)

12.16
te taà bhuktvä svarga-lokaà viçälaà
kñéëe puëye martya-lokaà viçanti
evaà trayé-dharmam anuprapannä
gatägataà käma-kämä labhante

When they have thus enjoyed heavenly sense pleasure, they again return to this
mortal world. Thus, those who are filled with desires and follow the Vedas to attain
material enjoyment achieve only flickering pleasure. They are then cast down to suffer
repeated birth and death. (Bhagavad-gétä 9.21)

Bhägavatam Derides Karma and Jïäna

12.17
naiñkarmyam apy acyuta-bhäva-varjitaà
na çobhate jïänam alaà niraïjanam
kutaù punaù çaçvad abhadram éçvare
na cärpitaà karma yad apy akäraëam

The freedom from karma or liberation attained through impersonal knowledge is

ugly because it is devoid of a conception of the personal absolute. What then is the use
of karmic activities? They are painful and inauspicious from beginning to end, and
their results are temporary. Of what use is any work if it is not for Kåñëa's pleasure?
Merely retiring from work cannot bring about fulfillment. Even liberation, which is
free from karma, cannot be considered perfection for it lacks a personal conception of
reality. How then, can one expect fulfillment in a life of laborious work which is not
done for the satisfaction of Kåñëa? (Bhäg. 1.5.12)

Materialistic Karmic Activities arc Condemned

12.18
neha yat karma dharmäya na virägäya kalpate
na tértha-pada-seväyai jévann api måto hi saù

Anyone whose work (karma) does not elevate him to religious life (dharma),
whose religious life does not lead to renunciation (vairägya) and whose renunciation
does not lead to devotional service to the Supreme Lord is counted among the living
dead. (Bhäg. 3.23.56)

12.19
dharmaù svanuñöhitaù puàsäà viñvaksena-kathäsu yaù
notpädayed yadi ratià çrama eva hi kevalam

Any religious practices and occupational duties that do not promote attraction
for the message of the Personality of Godhead are certainly a useless waste of time.
(Bhäg. 1.2.8)
 12.20
dharmasya hy äpavargyasya närtho 'rthäyopakalpate
närthasya dharmaikäntasya kämo läbhäya hi småtaù
All dharmas are certainly meant for ultimate liberation. They should never be
performed for material gain. Further, according to sages, one engaged in the ultimate
occupational duty should never use material gain to cultivate sense gratification.
(Bhäg. 1.2.9)
12.21
kämasya nendriya-prétir läbho jéveta yävatä
jévasya tattva-jijïäsä närtho yaç ceha karmabhiù

Life's desires should never be aimed at sensual enjoyment. One should not wish
for anything more than what is needed for self-preservation, because the real purpose
of human life is to inquire after the Absolute Truth. Nothing else should be the goal of
one's works. (Bhäg. 1.2.10)

The Path of Karma is Condemned in the Vedas

12.22
plavä hyete adåòhä yajïarüpä
añöädaçoktamavaraà yeñu karma
etacchreyo ye' bhinandanti muòhä
jarä-måtyuà te punareväpi yanti

Even the best kinds of karmic sacrifice carefully performed with eighteen priests
are unreliable boats for crossing the ocean of material existence. Those deluded souls
who take to materialistic forms of sacrifice, thinking that they lead to the highest
spiritual gain, are fools who suffer again and again the miseries of birth, death, old age,
and disease. (Muëòaka Upaniñad 1.2.7)

12.23
avidyäyämantare vartamänäù
svayaà dhéraù paëòitam manyamänäù
jaìghanyamänäù pariyanti müòhä
andhenaiva néyamänä yathändhäù
 Thus deluded by ignorance, but thinking themselves to be wise, sober, and
learned, such fools, even while suffering the miseries of sense enjoyment, lead other
fools into darkness, just as blind men lead other blind men into a ditch. (Muëòaka
Upaniñad 1.2.8)

12.24
avidyäyäà bahudhä vartamänä
vayaà kåtärthä ity-abhimanyanti bäläù
yat karmiëo na pravedayanti rägät
tenäturäù kñéëa-lokäç-cyavante

Deep in the darkness of ignorance, these fools think, "We have reached the goal".
Being attached to karmic religions they fail to understand the truth. After their piety is
exhausted they fall down to repeated birth and death. (Muëòaka Upaniñad 1.2.9)
Without Worshiping Viñëu, Worship of Demigods is Improper

12.25
ye 'py anya-devatä-bhaktä yajante çraddhayänvitäù
te 'pi mäm eva kaunteya yajanty avidhi-pürvakam

Those who faithfully dedicate themselves to the worship of demigods worship Me

indirectly, but their worship is done with improper understanding. (Bhagavad-gétä 9.23)

Impersonalism is Condemned in the Upaniñads

12.26
andhaà tamaù praviçanti ye 'vidyäm upäsate
tato bhuya iva te tamo ya u vidyäyäà ratäù

Those who engage in the culture of ignorance [and so perform karma-kaëda

worship to attain their desired object] shall enter into dark regions of ignorance. Worse
still are those engaged in the culture of so-called knowledge. They enter into a realm of
even greater darkness. (Içopaniñad 9)

12.27
kleço 'dhikataras teñäm avyaktäsakta-cetasäm
avyaktä hi gatir duùkhaà dehavadbhir aväpyate
 For those whose minds are attached to the unmanifest, impersonal feature of the
Absolute, advancement is very troublesome. Progress in that discipline is always
difficult for those who are embodied. (Bhagavad-gétä 12.5)

The Scriptures Condemn the Ascending Path of Knowledge

12.28
jïäne prayäsam udapäsya namanta eva
jévanti san-mukharitäà bhavadéya-värtäm
sthäne sthitäù çruti-gatäà tanu-väo-manobhir
ye präyaço 'jita jito 'py asi tais tri-lokyäm

[Lord Brahmä said] My dear Lord, those devotees who have thrown away the
impersonal conception of the Absolute Truth and have therefore abandoned discussing
empirical philosophical truths should hear from self-realized devotees about Your holy
name, form, pastimes, and qualities. They should completely follow the principles of
devotional service. Surrendering themselves fully with body, mind, and words they can
live in any position. Indeed, O Lord, although You are unconquerable, You are
conquered by such persons. (Bhäg. 10.14.3)
12.29
çreyaù-såtià bhaktim udasya te vibho
kliçyanti ye kevala-bodha-labdhaye
teñäm asau kleçala eva çiñyate
nänyad yathä sthüla-tuñävaghätinäm

My dear Lord, devotional service unto You is the only auspicious path. Those who
reject the path of bhakti and try to reach the infinite with their finite brains will never
succeed. O Lord, those who want to have a clear conception of You through their
intellect find their attempts useless. Their endeavors end only in trouble and
frustration, like the frustration of those who try to beat rice from empty husks. (Bhäg.
10.14.4)

The Followers of the Ascending and

Descending Path and Their Destinations

12.30
ye 'nye 'ravindäkña vimukta-mäninas
 tvayy asta-bhäväd aviçuddha-buddhayaù
äruhya kåcchreëa paraà padaà tataù
patantya adho 'nädåta-yuñmad-aìghrayaù

Someone may say that aside from Vaiñëavas, who always seek shelter at the Lord's
lotus feet, there are those who are not Vaiñëavas but have accepted a different process
for attaining salvation. What happens to them? In answer to this question, Lord
Brahmä says: O lotus-eyed Lord, although nondevotees who accept severe austerities
and penance's to achieve the highest position may think themselves liberated, their
intelligence is impure. Although they may rise to the level of impersonal Brahman
realization, they fall down from their position of imagined superiority because they
neglect to worship Your lotus feet. (Bhäg. 10.2.32)

12.31
tathä na te mädhava tävakäù kvacid
bhraçyanti märgät tvayi baddha-sauhådäù
tvayäbhiguptä vicaranti nirbhayä
vinäyakänékapa-mürdhasu prabho

O Madhava, Supreme Personality of Godhead, Lord of the goddess of fortune, if

devotees completely in love with You sometimes fall from the path of devotion, they do
not fall down like nondevotees, for You still protect them. Thus they fearlessly traverse
the heads of their opponents and continue to progress in devotional service. (Bhäg.
10.2.33)
12.32
jévan-muktä api punar-bandhanaà yänti karmabhiù
yady-acintya-mahä-çaktau bhagavaty-aparädhinaù

Those souls who have attained liberation while living can again become bound if
they commit an offense to the inconceivably powerful Supreme Personality of
Godhead. (Väsanä-bhäñyodhåta Çré Bhagavata-pariçiñöa-vacana)

12.33
jévan-muktäù prapadyante kvacit saàsära-väsanäm
yogino na vilipyante karmabhir-bhagavat-paräù

Those who have attained liberation while living sometimes develop material
attachment, but those who are fixed in bhakti-yoga, who have dedicated themselves to
Kåñëa, will never again have to suffer repeated birth and death. (Väsanä-bhäñyodhåta
Çré Bhagavata-pariçiñöa-vacana)

12.34
nänu-vrajati yo mohädavrajantaà jagadéçvaram
jïänägnidagdha-karmäpi sa bhaved brahmaräkñasaù

Out of foolishness if one does not follow the Lord of the universe when he goes
out on a chariot then such a person will become Brahma-rakñasa even if he is a
liberated person. (Ratha-yäträ-prasaìge Çré Viñëu-bhakti-candrodayoddhåta
Puräëaväkya)

Material Education, Austerity, Work, Knowledge,

or Eightfold Yoga, Cannot Enable one to see God

12.35
adyäpi väcas-patayas tapo-vidyä-samädhibhiù
paçyanto 'pi na paçyanti paçyantaà parameçvaram

[The most powerful Lord Brahmä, the father of all progenitors, Lord Çiva; Manu,
Dakña and other rulers of humankind, the four saintly Brahmäcaris headed by Sanaka and
Sanatana, the great sages Marici, Atri, Aìgirä, Pulastya, Pulaha, Kratu, Bhågu, and
Vasistha, and my humble self (Närada) are all stalwart brähmaës.] All of us can speak
authoritatively on Vedic literature. We are very powerful because of austerities,
meditation and education. Nonetheless, even after searching for the Supreme
Personality of Godhead, who sees everything, we cannot see Him or understand Him.
(Bhäg. 4.29.44)
The Instruction of the Vedas About the
Ascending Path of Impersonal Knowledge

12.36
näyam-ätmä-pravacanena labhyo na medhayä na bahunä çrutena
yam evaiña våëute tena labhyas tasyaiña ätmä vivåëute tanuà sväm

The Supreme Self can never be known by argument, reasoning, intelligence, or

scholarship. By His own sweet will, however, the Lord may choose to reveal Himself to
someone in His personal divine form. Only such a person can see the Lord. (Muëòaka
Upaniñad 3.2.3)
 12.37
athäpi te deva padämbuja-dvaya-prasäda-leçänugåhéta eva hi
jänäti tattvaà bhagavan-mahimno na cänya eko 'pi ciraà vicinvan

[Lord Brahmä said] My Lord, if one is favored by even a slight trace of the mercy
of Your lotus feet, he can understand the greatness of Your personality. But those who
speculate are unable to know you, even though they study the Vedas for many years.
(Bhäg. 10.14.29)

12.38
éçvarera kåpä-leça haya ta' yähäre
sei ta' éçvara-tattva jänibäre päre

If one receives but a tiny bit of the Lord's favor by dint of devotional service, he
can understand the nature of the Supreme Personality of Godhead. (Cc. Madhya 6.83)
Bhakti is Superior to Karma and Jïäna

12.39
sva-sukha-nibhåta-cetäs tad-vyudastänya-bhävo
'py ajita-rucira-léläkåñöa-säras tadéyam
vyatanuta kåpayä yas tattva-dépaà puräëaà
tam akhila-våjina-ghnaà vyäsa-sünuà nato 'smi

Let me offer my respectful obeisance's unto my spiritual master, the son of

Vyäsadeva, Çukadeva Gosvämé. It is he who defeats all inauspicious things within this
universe. Although in the beginning he was absorbed in the happiness of Brahman
realization and was living in a secluded place, giving up all other types of consciousness,
he became attracted by the most melodious pastimes of Lord Kåñëa. He therefore
mercifully spoke the supreme Puräëa, Çrémad Bhägavatam, which is the bright light of
the Absolute Truth and which describes the activities of Lord Kåñëa. (Bhäg. 12.12.69)
The Eightfold Yoga System Does not Lead to the Highest Goal

12.40
yamädibhir yoga-pathaiù käma-lobha-hato muhuù
mukunda-sevayä yadvat tathätmäddhä na çämyati
 By yoga practice one may be able to control the senses and become relatively free
from lust and greed, but this will never satisfy the soul. Only devotional service to
Kåñëa gives complete satisfaction to the soul. (Bhäg. 1.6.35)

Mind Control Through Präëäyäma is Impossible

12.41
yuïjänänäm abhaktänäà präëäyämädibhir manaù
akñéëa-väsanaà räjan dåçyate punar utthitam

Nondevotees who attempt to control the mind through präëäyäma may succeed
for a time, but ultimately their minds are filled with subtle desires, therefore, they soon
become attached once again to the sense objects. (Bhäg. 10.51.60)

12.42
präyaçaù puëòarékäkña yuïjanto yogino manaù
viñédanty asamädhänän mano-nigraha-karçitäù

O lotus-eyed Lord, those yogés who try to control their minds are frustrated in
their attempts to attain samädhé, and soon tire of their efforts at mind control. (Bhäg.
11.29.2)

Yoga and Präëäyäma are a Waste of Time

12.43
antaräyän vadanty etä yuïjato yogam uttamam
mayä sampadyamänasya käla-kñapaëa-hetavaù

The wise have concluded that yoga and its mystic perfection's are impediments on
the path of the Absolute Truth. They are a waste of time for those who wish to practice
the best yoga, devotional service, and thus attain the highest perfection [love of
Godhead]. (Bhäg. 11.15.33)

Who is a Real Yogé and Sannyäsé?

12.44
anäçritaù karma-phalaà käryaà karma karoti yaù
 sa sannyäsé ca yogé ca na niragnir na cäkriyaù
One who is unattached to the fruits of his work yet does his duty is a true
sannyäsé and a yogé, not he who lights no fire of sacrifice or performs no work.
(Bhagavad-gétä 6.1)

12.45
niskäma haiyäkare ye kåñëa-bhajana
tähäre se bali "yogé" sannyäsa-lakñaëa
viñëu-kriyä nä karile paränna khäile
kicchu nahe, säkñätei ei vede bale

One who worships Kåñëa without material desires is a real yogé and has symptoms
of sannyäsé. Those who do not work for Viñëu but eat from others are parasites. That is
the version of the Vedas. (Cb. Antya 3.41-42)

12.46
tapasvibhyo 'dhiko yogé jïänibhyo 'pi mato 'dhikaù
karmibhyaç cädhiko yogé tasmäd yogé bhavärjuna

A yogé is greater than a ascetic, a jïäni, or a karmi. Therefore, O Arjuna, always

be a yogé. (Bhagavad-gétä 6.46)

12.47
yoginäm api sarveñäà mad-gatenäntar-ätmanä
çraddhävän bhajate yo mäà sa me yuktatamo mataù

Of all yogés, who always abides in Me with great faith, always thinking of Me and
worshiping Me in transcendental loving service, is most intimately united with Me in
yoga. He is the highest of all. (Bhagavad-gétä 6.47)

Without Bhakti There is no Means to Attain the Supreme

12.48
na sädhayati mäà yogo na säokhyaà dharma uddhava
na svädhyäyas tapas tyägo yathä bhaktir mamorjitä
I am not controlled by those who practice mystic yoga, Säokhya philosophy,
mundane piety and religion, study of the Vedas, penances and renunciation. O
Uddhava, I am controlled by bhakti. Those who have developed unalloyed devotion for
Me control Me by their love. (Bhäg. 11.14.20)

Pure Devotion is the Only Means to Attain Kåñëa

12.49
'bäpera dhana äche' jïäne dhana nähi päya
tabe sarvajïa kahe täre präptira upäya
'ei sthäne äche dhana' yadi dakñiëe khudibe
'bhémarula-barulé' uöhibe, dhana nä päibe
'paçcime' khudibe, tähä 'yakña' eka haya
se vighna karibe, dhane häta nä paòaya
'uttare' khudile äche kåñëa 'ajagare'
dhana nähi päbe, khudite gilibe sabäre
pürva-dike täte mäöé alpa khudite
dhanera jhäri paòibeka tomära hätete
aiche çästra kahe, karma, jïäna, yoga tyaji'
'bhaktye' kåñëa vaça haya, bhaktye täore bhaji
ataeva 'bhakti' kåñëa-präptyera upäya
'abhidheya' bali' täre sarva-çästre gäya
dhana päile yaiche sukha-bhoga phala päya
sukha-bhoga haite duùkha äpani paläya
taiche bhakti-phale kåñëe prema upajaya
preme kåñëäsväda haile bhava näça päya
däridrya-näça, bhava-kñaya, premera 'phala' naya
prema-sukha-bhoga mukhya prayojana haya

Although being assured of his father's treasure, the poor man could not acquire
this treasure by such knowledge alone. The astrologer had to tell him, therefore, the
means whereby he could actually find the treasure. The astrologer said, "The treasure is
in this place, but if you dig on the southern side, the wasps and drones will rise, and you
will not get your treasure. If you dig on the western side, a ghost will create such a
disturbance that your hands will not even touch the treasure. If you dig on the
northern side, a big black snake will devour you. If, however, you dig up a small
quantity of dirt on the eastern side, you will immediately touch the pot of treasure.
Revealed scriptures conclude that one should give up fruitive activity, speculative
knowledge, and the mystic yoga system. Instead one should take to devotional service,
by which Kåñëa can be fully satisfied. 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. When one is actually
rich he naturally enjoys all kinds of happiness. When one is actually in a happy mood,
all distressful conditions go away by themselves. No extraneous endeavor is needed.
Similarly, as a result of bhakti, one's dormant love for Kåñëa awakens. Then one can
taste the association of Lord Kåñëa. And material existence, the repetition of birth and
death, comes to an end. 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. (Cc. Madhya 20.131-136, 139-142)
The Goal of Bhakti and the Goal of Karma
and Jïäna are not the Same

12.50
teñäà satata-yuktänäà bhajatäà préti-pürvakam
dadämi buddhi-yogaà taà yena mäm upayänti te

To those who are constantly devoted, serving Me with love, I give the
understanding by which they can come to Me. (Bhagavad-gétä 10.10)

12.51
yogasya tapasaç caiva nyäsasya gatayo 'maläù
mahar janas tapaù satyaà bhakti-yogasya mad-gatiù

Those who practice mystic yoga, who perform great austerities and accept
sannyäsa, may attain the sinless realms of Maharloka, Janaloka, Tapaloka, and
Satyaloka, but those who practice bhakti-yoga, devotional service unto Me, attain My
abode. (Bhäg. 11.24.14)

12.52
yänti deva-vratä devän pitèn yänti pitå-vratäù
bhütäni yänti bhütejyä yänti mad-yäjino 'pi mäm

Those who worship the demigods go to the planets of the demigods; those who
worship the ancestors go to the ancestors; those who worship ghosts and spirits take
birth among such beings, and those who worship Me will live with Me. (Bhagavad-gétä
9.25)

12.53
'mukti, bhukti väïche yei, kähän duohära gati?'
 'sthävara-deha, deva-deha yaiche avasthiti'

"And what is the destination of those who desire liberation and those who desire
sense gratification?" Çré Caitanya Mahäprabhu asked. Rämänanda Räya replied, "Those
who attempt to merge into the existence of the Supreme Lord will have to accept a
body like that of a tree. And those who are overly inclined toward sense gratification
will attain the bodies of demigods.'' (Cc. Madhya 8.257)

The Character of Bhakti

12.54
mac-cittä mad-gata-präëä bodhayantaù parasparam
kathayantaç ca mäà nityaà tuñyanti ca ramanti ca
The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My
service, and they derive great satisfaction and bliss from always enlightening one
another and conversing, about Me. (Bhagavad-gétä l0.9)

Thus ends the Twelfth Jewel of the Gauòéya Kaëöhahära, entitled Abhidheya-tattva.

SÄDHANA-BHAKTI-TATTVA

Jïäna-miçra-bhakti Devotion Mixed with Knowledge

13.l
brahma-bhütaù prasannätmä na çocati na käokñati
samaù sarveñu bhüteñu mad-bhaktià labhate paräm

One who is situated in Brahman is joyful. He never laments nor hankers for
anything. He is equally disposed toward every living being. In that state he attains pure
devotional service unto Me. (Bhagavad-gétä 18.58)

Karma-miçra-bhakti Devotion Mixed with Karma

13.2
yat karoñi yad açnäsi yaj juhoñi dadäsi yat
yat tapasyasi kaunteya tat kuruñva mad-arpaëam
 O son of Kunté, whatever you do, whatever you eat, whatever you offer or give
away, as well as whatever austerities you perform should be done as an offering unto
Me. (Bhagavad-gétä 9.27)

13.3
varëäçramäcäravatä puruñeëa paraù pumän
viñëur-ärädhyate panthä nänyas tat-toña-kärakaù

The Supreme Personality of Godhead, Lord Viñëu, is worshiped by the proper

execution of prescribed duties in the system of varëäçrama-dharma. There is no other
way to satisfy Lord Viñëu. One must be situated in the one of the four varëas and
äçramas. (Viñëu Puräëa 3.8.9)

13.4
yajïärthät karmaëo 'nyatra loko 'yaà karma-bandhanaù
tad-arthaà karma kaunteya mukta-saìgaù samäcara

Work done as a sacnfice for Viñëu must be performed, otherwise work binds one
to the material world. Therefore, O son of Kunté, perform your prescribed duties for
His satisfaction, and in that way you will always remain free from bondage. (Bhagavad-
gétä 3.9)
The Definition of Bhakti

13.5
sä paränuraktiréçvare
Transcendental attachment to the Supreme Lord is called bhakti. (Çäëòilya-
bhakti-sütra)

13.6
anyäbhiläñitä-çünyaà jïäna-karmädy-anävåtam
änukülyena kåñëänu-çélanaà bhaktir-uttamä

Pure devotional service is free from all impurities, beginning with karma and
jïäna. In other words, it is devoid of all attempts to attain fulfillment through power
and knowledge. Çuddha-bhakti is the favorable cultivation of service to Kåñëa. In
çuddha-bhakti a devotee constanly serves Kåñëa's desires. (Bhakti-rasämåta-sindhu,
Pürva-vibhäga 1.11)
 13.7
sarvopädhi-vinirmuktaà tat-paratvena nirmalam
håñékeëa håñékeça-sevanaà bhaktirucyate

Devotional service means engaging all our senses in the service of the Lord of the
senses. By this one is liberated from all material designations and one's senses are
purified. (Bhakti-rasämåta-sindhu, Pürva-vibhäga 1.12)

The Çrutis Glorify Bhakti

13.8
bhaktirevainaà nayati bhaktirevainaà darçayati
bhaktivaçaù puruño bhaktireva bhüyasé

Bhakti leads the jéva to the Lord, and enables the soul to see the Supreme
Personality of Godhead. The Lord is controlled by bhakti. Bhakti is best of all.
(Mädhväcärya's commentary on Vedänta-Sütra 3.3.53)

13.9
oà amåtarüpä ca

Bhakti has a nectarean form. (Närada-bhakti-sütra 1.3)

13.10
oà yal labdhä pumän siddho bhavatyamåté-bhavati tåpto bhavati

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

thoroughly satisfied. (Närada-bhakti-sütra 1.4)
13.11
oà yat präpya na kiïcit väïchati na çocati na dveñöi
na ramate notsähé bhavati

Upon attaining love of God one neither hankers nor laments. He is freed from
attachment and detachment, and takes no pleasure in material things. (Närada-bhakti-
sütra 1.5)
 Two Kinds of Bhakti Vaidhé and Rägänugä

13.12
çästroktayä prabalayä tat-tan-maryädayänvitä
vaidhé bhaktiriyaà kaiçcin-maryädämärga ucyate

Devotional service governed by the rules and regulations of the scriptures is also
called maryäda-märga, or the reverential path of devotion, the path of serving the Lord
in opulence, by different scholars [such as Vallabhäcärya]. (Bhakti-rasämåta-sindhu,
Pürva-vibhäga 2.269)

13.13
iñöe svärasiké rägaù paramäviñöatä bhavet
tan-mayé yä baved-bhaktiù sä'tra rägätmikoditä

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

devotion is here described as rägätmikä-bhakti. In other words, spontaneous attraction
for Kåñëa while being completely absorbed in thoughts of Him with an intense desire of
love. (Bhakti-rasämåta-sindhu, Pürva-vibhäga 2.272)

Vaidhé-bhakti

13.14
surarñe vihitä çästre harimuddiçya yä kriyä
saiva bhaktiriti proktä tayä bhaktiù parä bhavet

O sage amongst the demigods, Närada, those activities prescribed in the revealed
scriptures for satsifying the Supreme Personlality of Godhead, Lord Hari, are called the
regulative principles of bhakti, (sädhana-bhakti), by practicing which one may attain
the highest bhakti (prema). (Bhakti-rasämåta-sindhu, Pürva-vibhäga 2.13)

Räga-bhakti

13.15
loka-dharma, veda-dharma, deha-dharma, karma
lajjä, dhairya, deha-sukha, ätma-sukha-marma
dustyaja ärya-patha, nija parijana
 sva-jane karaye yata täòana-bhartsana
sarva-tyäga kari' kare kåñëera bhajana
kåñëa-sukha-hetu kare prema-sevana
ihäke kahiye kåñëe dåòha anuräga
svaccha dhauta-vastre yaiche nähi kona däga
ataeva käma-preme bahuta antara
käma andha-tamaù, prema—nirmala bhäskara
ataeva gopé-gaëera nähi käma-gandha
kåñëa-sukha lägi mätra, kåñëa se sambandha
ätma-sukha-duùkhe gopéra nähika vicära
kåñëa-sukha-hetu ceñöa mano-vyavahära
kåñëa lagi' ära saba kare parityäga
kåñëa-sukha-hetu kare çuddha anuräga

Social customs, scriptural injunctions, bodily demands, fruitive action, shyness,

patience, bodily pleasures, self-gratification and the path of varnäçrama-dharma, which
is difficult to give up the gopés have forsaken all these, as well as their relatives and
their punishment and scolding, for the sake of serving Lord Kåñëa.
They render loving service to Him for the sake of His enjoyment. That is called
firm attachment to the Lord. It is spotlessly pure, like a clean cloth that has no stain.
Therefore lust and love are quite different. Lust is like dense darkness, but love is like
the bright sun. Thus there is not the slightest taint of lust in the gopés love. Their
relationship with Kåñëa is only for the sake of His enjoyment. The gopés do not care for
their own pleasures or pains. All their physical and mental activities are directed
toward offering enjoyment to Kåñëa. They renounced everything for Kåñëa. They have
pure attachment (anuräga) to giving Kåñëa pleasure. (Cc. Ädi 4.167-172, 174-175)

The Nine Limbs of Bhakti

13.16
çravaëaà kértanaà viñëoù smaraëaà päda-sevanam
arcanaà vandanaà däsyaà sakhyam ätma-nivedanam

Hearing and chanting about the transcendental holy name, form, qualities,
paraphernalia and pastimes of Lord Viñëu, remembering them, serving the lotus feet of
the Lord, offering the Lord respectful worship with sixteen types of paraphernalia,
offering prayers to the Lord, becoming His servant, considering the Lord one's best
friend, and surrendering everything unto Him (in other words, serving Him with the
body, mind and words) these nine processes are accepted as pure devotional service.
(Bhäg. 7.5.23)

13.17
iti puàsärpitä viñëau bhaktiç cen nava-lakñaëä
kriyeta bhagavaty addhä tan manye 'dhétam uttamam

These nine are the processes of pure devotional service. One who has dedicated
his life to the service of Kåñëa through these nine methods should be considered most
learned, for he has acquired full knowledge. (Bhäg. 7.5.24)

13.18
çré viñëoù çravaëe parékçidabhavad-vaiyäsakiù kértane
prahlädaù smaraëe tad aìghribhajane lakñméù påthuù püjane
akrüras-tvabhivandane kapi-patir-däsye'tha sarhye'rjunaù
sarvasvätma-nivedane balirabhut kåñëäptireñäà param

The following devotees attained Kåñëa and thus realized the ultimate goal of life
by following one of the nine methods of devotional service: Mahäräja Parikñita realized
Kåñëa through hearing about His glories (çravanam), Çukadeva Gosvämé realized Kåñëa
through speaking the Çrémad Bhägavatam (kértanam). Prahläda realized Him through
devotional remembrance (smaraëam). Lakñmédevé attained His mercy by serving His
lotus feet (päda-sevanam). Mahäräja Påthu attained Him through worship (arcanam).
Akrüra attained Him through prayer (vandanam). Hanuman attained Him through
personal service (däsyam). Arjuna attained Him through friendship (sakhyam). Bali
Maharaja attained Him through complete surrender of body, mind, and words (ätmä-
nivedanam). (Padyävali 53)

Çravaëa and Smaraëa are Best

13.l9
tasmät sarvätmanä räjan hariù sarvatra sarvadä
çrotavyaù kértitavayaç ca smartavyo bhagavän nåëäm

O King, it is therefore essential that every human being hear about, glorify, and
remember the Supreme Lord, the Personality of Godhead always and everywhere.
(Bhäg. 2.2.36)
 Çravaëa

13.20
tava kathämåtaà tapta-jévanaà kavibhir éòitaà kalmañäpaham
çravaëa-maìgalaà çrémad ätataà bhuvi gåëanti ye bhüri-dä janäù

O Kåñëa, just hearing the nectar of Your words and the narrations of Your
pastimes gives life to us, who are always suffering in the material world. This nectar is
broadcast all over the world by great souls. It removes all sinful reactions. It is all-
auspicious and filled with spiritual power. Those who spread this message of Godhead
are certainlv doing the greatest relief work for human society; they are the most
magnanimous welfare workers. (Bhäg. 10.31.9)
13.21
nivåtta-tarñair upagéyamänäd
bhavauñadhäc chrotra-mano-'bhirämät
ka uttamaçloka-guëänuvädät
pumän virajyeta vinä paçughnät

Glorification of the Supreme Personality of Godhead is performed in the

parampära system; that is, it is conveyed from spiritual master to disciple. Such
glorification is relished by those no longer interested in the false, temporary
glorification of this cosmic manifestation. Descriptions of the Lord are the right
medicine for all the conditioned souls undergoing repeated birth and death. Therefore,
who will cease hearing glorification of the Lord except a butcher or one who is killing
his self? (Bhäg. l0.l.4)

The Gradation of What is Obtained by Çravaëa

13.22
tac-ca näma-rüpa-guëa-lélämaya-çabdänäà çrotasparçaù.
prathamaà nämnaù çravaëam-antaù-karaëa-çuddhyartham-pekñäm.
çuddhe cäntaù-karaëe rüpa-çravavena tad-udaya-yogyatä bhavati.
samyagudite ca rüpe guëänäà sphuraëaà sampadyeta, sampanne ca guëänäà sphuraëe
parikara-vaiçiñthyena tad-vaiçiñthyaà
sampadyate tatas-teñu näma-rüpa-guëa-parikareñu samyak sphuriteñu lélänäà sphuraëaà
suñöhu bhavati.
taträpi çravaëe çré bhägavata-çravaëastu parama-çreñöham.
 Hearing of the name, form, qualities, and pastimes of the Lord and His devotees is
called çravaëa. The practice of sädhana-bhakti depends on hearing the holy name. It
begins with çravaëa, which purifies the heart of the devotee. This hearing process
purifies the heart and gives liberation from the filthiness of sense gratification. In this
way, by hearing transcendental sound about the form of Kåñëa, gradually the complete
form of the Lord awakens within the heart. Then gradually the qualities of the Lord
arise within the heart. As His qualities fully manifest themselves, the different specific
aspects of His service and pastimes gradually awaken. In this way, the holy name
gradually reveals the Lord's form, qualities, and pastimes in all their splendor and
beauty and in all their different branches. Of all kinds of hearing, Çrémad Bhägavatam
is the best. (Krama Sandarbha 7.5.18)

The Glories of Çravaëa

13.23
pibanti ye bhägavata ätmanaù satäà
kathämåtaà çravaëa-puöeñu sambhåtam
punanti ye viñaya-vidüñitäçayaà
vrajanti tac-caraëa-saroruhäntikam

Those who drink through their ears the nectarean topics of Kåñëa who is dear to
His devotees cleanse themselves of filthy desires for material pleasures and attain the
shelter of the Lord's lotus feet. (Bhäg. 2.2.37)

13.24
çåëvatäà sva-kathäù kåñëaù puëya-çravaëa-kértanaù
hådy antaù stho hy abhadräëi vidhunoti suhåt satäm

Çré Kåñëa, as the Supersoul within everyone's heart and the friend of the truthful,
cleanses the desire for material enjoyment from the hearts of those who have
developed the urge to hear His messages, which are in themselves virtuous when
properly heard and chanted. (Bhäg. 1.2.17)

13.25
çåëvataù çraddhayä nityaà gåëataç ca sva-ceñöitam
kälena nätidérgheëa bhagavän viçate hådi

Those who always seriously listen to Çrémad-Bhägavatam and who apply its
teachings will soon realize the Supreme Lord within their heart of hearts. (Bhäg. 2.8.4)
 The Meaning of the Word Kértana

13.26
näma-lélä-guëädénäm-uccair-bhäñä tu kértanam

Kértanam is defined as loudly giving voice to the glories of the Lord, beginning
with the names, pastimes, and qualities of Kåñëa. (Bhakti-rasämåta-sindhu, Pürva-
vibhäga 2.145)

The Material Senses Cannot Appreciate the

Transcendental Nature of Hearing and Chanting About Kåñëa

13.27
nijendriyamanaù-käyaceñöärüpäà na viddhi täm
nitya-satya-ghanä-nandarüpä sä hi guëätigä

You should know that bhakti is not the activity of your senses, mind and body.
Bhakti is completely transcendental and full of bliss and certainly beyond the modes of
nature. (Båhad-bhägavatämåta, Pürva-vibhäga 2.3.133)

13.28
ataù çré kåñëa-nämädi na bhaved grähyam-indriyaiù
sevonmukhe hi jihvädau svayam eva sphüratyadaù

Therefore, [because the name of Kåñëa is identical with Himself, and is beyond
the senses] the name; form, qualities, associates, and pastimes of Kåñëa are beyond the
senses. When, however, a devotee engages the senses, beginning with the tongue, in
the service of the Lord, Kåñëa reveals Himself to the purified senses of that devotee.
(Bhakti-rasämåta-sindhu, Pürva-vibhäga 2.234)

Kértana

13.29
kåte yad dhyäyato viñëuà tretäyäà yajato makhaiù
dväpare paricaryäyäà kalau tad dhari-kértanät
 What was attained by meditation in Satya-yuga, by sacrifice in Tretä-yuga, and by
Deity worship in Dväpara-yuga is attained in Kali-yuga by hari-kértana. (Bhäg. 12.3.52)
The Glories of Kåñëa-kértana

13.30
sakåd uccäritaà yena harir-ityakñaradvayam
baddhaù parikarastena mokñäya gamanaà prati

One who vibrates the two syllables Ha-ri without offense attains liberation from
repeated birth and death. He never again has to walk the path of material bondage.
(Padma-Puräëa, Uttara-khaëòa 80.161)

13.31
dhyäyan kåte yajan yajïais tretäyäà dväpare'rcayan
yad-äpnoti tad-äpnoti kalau saokértya keçavam

What was realized in Satya-yuga by meditation, in Tretä-yuga by sacrifice, and in

Dväpara-yuga by worship, may be realized in Kali-yuga by Kåñëa-kértana. (Padma-
puräëa, Uttara-khaëòa 42)

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

13.32
idaà hi puàsas tapasaù çrutasya vä
sviñöasya süktasya ca buddhi-dattayoù
avicyuto 'rthaù kavibhir nirüpito
yad uttamaçloka-guëänuvarëanam
One's advancement of knowledge is furthered by austerities, study of the Vedas,
sacrifice, chanting of hymns, and charity. Those who are wise, however, have
concluded that knowledge finds its culmination in the transcendental descriptions of
the Lord, who is glorified with selected verses. (Bhäg. 1.5.22)

13.33
çrutasya puàsäà sucira-çramasya nanv aïjasä süribhir éòito 'rthaù
tat-tad-guëänuçravaëaà mukunda-pädäravindaà hådayeñu yeñäm
 O sage! Persons who hear from a spiritual master with great labor and for a
longtime must hear from the mouths of pure devotees the glorification of the character
and activities of pure devotees. Pure devotees always think within their hearts of the
lotus feet of the Personality of Godhead, who awards liberation to His devotees. (Bhäg.
3.13.4)

The Glories of the Qualities of the Supreme Lord

13.34
ätmärämäç ca munayo nirgranthä apy urukrame
kurvanty ahaitukéà bhaktim ittham-bhüta-guëo hariù

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

realization, though freed from all kinds of material bondage, desire to render unalloyed
devotional service to the Personality of Godhead. This means the Lord has
transcendental qualities and therefore can attract everyone, including even liberated
souls. (Bhäg. 1.7.10)

Näma-kértana is the Best

13.35
paraà çrémat padämbhoja-sadä-saìgaty apekñayä
näma-saokértana-präyäm viçuddhäà bhaktimäcara

O Gopa Kumära! If you desire to have the eternal association of the lotus feet of
the Lord then you should perform pure devotional service which is prominent in
chanting of the holy name. (Båhad-bhägavatämåta 2.3.144)

Näma-kértana is the Only Way in Kali-yuga

13.36
harer näma harer näma harer nämaiva kevalam
kalau nästy eva nästy eva nästy eva gatir anyathä

The name of Hari, the name of Hari, the name of Hari is absolutely the only way,
the only way, the only way in this age of Kali. There is absolutely no other way. (Cc.
Ädi 17.21)
The Harinäma Verse Explained
 13.37
kali-käle näma-rüpe kåñëa-avatära
näma haite haya sarva-jagat-nistära
däròhya lägi' 'harer näma'-ukti tina-vära
jaòa loka bujhäite punaù 'eva'-kära
'kevala'-çabde punarapi niçcaya-karaëa
jïäna-yoga-tapa-karma-ädi niväraëa
anyathä ye mäne, tära nähika nistära
nähi, nähi, nähi—e tina 'eva'-kära

In this age of Kali, the holy name of the Lord, the Hare Kåñëa mahä-mantra, is the
incarnation of Kåñëa. Simply by chanting these names, one associates with the Lord
directly. Anyone who does this is certainly delivered. This verse repeats the word eva
(certainly) three times for emphasis. It also repeats three times the words harer näma
just to make common people understand. The use of the word kevala (only) prohibits
all other processes, such as cultivation of knowledge, practice of mystic yoga, and
performance of austerities and fruitive activities. (Cc. Ädi 17.22-25)
Smaraëa

13.38
etävän säokhya-yogäbhyäà sva-dharma-pariniñöhayä
janma-läbhaù paraù puàsäm ante näräyaëa-småtiù

The highest perfection of human life, achieved either by complete knowledge of

matter and spirit, by practice or mystic powers, or by perfect discharge of occupational
duty, is to remember the Personality of Godhead at the time of death. (Bhäg. 2.1.6)

The Results of Remembering Material Subjects

vs. that of Remembering Kåñëa

13.39
viñayän dhyäyataç cittaà viñayeñu viñajjate
mäm anusmarataç cittaà mayy eva praviléyate

One who meditates on the objects of the senses becomes attached to those things.
One who remembers Me, however, becomes absorbed in Me. (Bhäg. 11.14.27)
 The Results of Remembering Kåñëa

13.40
avismåtiù kåñëa-padäravindayoù
kñiëoty abhadräëi ca çaà tanoti
sattvasya çuddhià paramätma-bhaktià
jïänaà ca vijïäna-viräga-yuktam

For one who remembers the lotus feet of Kåñëa, all inauspiciousness soon
disappears, and one's good fortune expands. In other words, one becomes free from all
material contamination, one attains liberation from repeated birth and death and one's
real spiritual life begins. As one's heart becomes gradually purified, one's devotion for
the Lord within the heart awakens, and one realizes the Paramatma. Thus one
gradually develops knowledge (jïäna), realization (vijïäna), and renunciation
(vairägya). (Bhäg. 12.12.55)

Kértana is Better than Çravaëa and Smaraëa

13.41
yadyanyä bhaktiù kalau kartavyä tadä kértanäkhyä bhakti-saàyoga-naiva ityuktam.
yajïaiù saokértana-präyair yajanti hi sumedhasa iti. tatra ca svatantram eva näma
kértanam-atyanta-praçastam.

Even though in the age of Kali one may perform the above eight branches of
bhakti, nevertheless, one must perform kértana as the principle way of advancing in
sädhana-bhakti. The Çrémad Bhägavatam says, yajïaiù saokértana-präyair yajanti hi
sumedhasaù, "Those who are intelligent in this age of Kali will worship the Lord
through the performance of saokértana". On account of this it is determined from an
objective point of view, that of all processes of devotional service, näma-saokértana is
the best. (Krama-Sandarbha commentary to Bhäg. 7.5.23-24)

Päda-sevana

13.42
yat-päda-seväbhirucis tapasvinäm
açeña-janmopacitaà malaà dhiyaù
sadyaù kñiëoty anvaham edhaté saté
yathä padäìguñöha-viniùsåtä sarit
 By the inclination to serve the lotus feet of the Lord, suffering humanity can
immediately cleanse the dirt accumulated in their minds during innumerable births.
Like the Ganges, which emanates from the lotus feet of the Lord, such a process
immediately cleanses the mind, and thus Kåñëa consciousness gradually increases.
(Bhäg. 4.21.31)

13.43
dhautätmä puruñaù kåñëa-päda-mülaà na muïcati
mukta-sarva-parikleçaù pänthaù sva-çaraëaà yathä

A pure devotee of the Lord whose heart has once been cleansed by the process of
devotional service never relinquishes the lotus feet of the Lord, for they fully satisfy
him, as a traveler is satisfied at home after a troubled journey. (Bhäg. 2.8.6)

13.44
pädaseväyäà pädaçabdo bhakyaiva nirdiñöhaù. tataù seväyäù
sädaratvaà vidhéyate. asya çré mürti-darçana-sparçana-parikramänuvrajana-bhagavan-
mandira-gaìgä-puruñottama-dvärakä-mathurädi tadéya tértha-sthäna-gamanä-dayo'py
antar-bhävayed

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

this, there is the formal or proper fondness of service. Being intensely attached to
thinking of the Lord's lotus feet is called päda-sevanam. When one is particularly
adherent to the process of päda-sevanam, this gradually includes other processes, such
as seeing the form of the Lord, touching the form of the Lord, circumambulating the
Deity or the temple of the Lord, visiting such holy places as Jagannätha Puré, Dvärakä,
and Mathurä to see the Lord's form, and bathing in the Ganges or Yamunä, and serving
the devotees is also known as tadéya-upäsanam, or worshiping those things in
connection with Kåñëa. This is also considered to be a branch of päda-sevanam.
(Krama-Sandarbha commentary on Bhäg. 7.5.23-24)

Result of Päda-sevana

13.45
etäà sa ästhäya parätma-niñöhäm
adhyäsitäà pürvatamair maharñibhiù
ahaà tariñyämi duranta-päraà
tamo mukundäìghri-niñevayaiva
 I shall cross over the ocean of material existence, which is extremely difficult to
cross by becoming fixed in serving the lotus feet of Mukunda and by taking complete
shelter of Him. This is approved by the previous great saints and sages who were fixed
in devotion to the Supreme Lord. (Bhäg. 11.23.57)

Note: Çré Viñëuswämé considered accepting sannyäsa as parätma-niñöhäm, being fixed in

the service of Paramätmä.

13.46
prabhu kahe,—sädhu ei bhikñura vacana
mukunda sevana-vrata kaila nirdhäraëa
parätma-niñöhä-mätra veña-dhäraëa
mukunda-seväya haya saàsära-täraëa
sei veña kaila, ebe våndävana giyä
kåñëa-niñevaëa kari nibhåte vasiyä

Lord Caitanya approved the purport of the above verse on account of the
determination of the mendicant devotee to engage in the service of Lord Mukunda. He
gave His approval of this verse, indicating that it was very good. The real purpose of
sannyäsa is to dedicate oneself to the service of the lotus feet of Mukunda. By serving
Mukunda, one can actually be liberated from the bondage of material existence. (Cc.
Madhya 3.7-9)

Arcana

13.47
yathä taror müla-niñecanena tåpyanti tat-skandha-bhujopaçäkhäù
präëopahäräc ca yathendriyäëäà tathaiva sarvärhaëam acyutejyä

As by pouring water on the root of a tree the leaves and branches are satisfied,
and as supplying food to the stomach the entire body is satisfied, simply by worshiping
the Supreme Personality of Godhead, all worship is automatically performed and the
entire universe is satisfied. (Bhäg. 4.31.14)

13.48
vidhinä devadeveçaù çaokha cakra dharo hariù
phalaà dadäti sulabhaà salilenäpi püjitaù
 If Lord Hari, the Supreme master of all demigods, who holds a conch and disc is
worshiped properly even if by water, He grants
the suitable result. (Çré Kåñëämåta-mahärëava Mädhväcarya)

13.49
ye tu sampattimanto gåhasthästeñäà tvarcanamärga eva mukhyaù tadakåtvä phi
niñkriïcanavat kevalasmaraëädi-niñöhattve vittaçäöhya-pratipattiù syät. pärädvärä
sapmädanaà vyavahäraniñöhatvasyälasatvasya vä pratipädakam.
tato çraddhämayatväddhénameva tat. tathä gärhastya-dharmasya devatäyägarüpasya
çäkhäpallavädisekasthänéyasya mülasekarüpam tadarcanamityapi tadakaraëe mahän
doñaù.
dékñitänäà ca sarveñäà tadakaraëe narakapätaù çrüyate. nanu bhagavan-nämätmakä eva
manträù, tatra viçeñeëa namaù çabdädyalaokåtäù, çré bhagavatä çré mahåñibhiç cähita-
çakti-viçeñäù, çré bhagavatä saàamtmasambandhaviçeña-pratipädakäçca, tatra kevaläni
tato mantreñu nämato 'dhikasämarthye labdhe kathaà dékñädyapekñä ucyate, yadyapi
svarüpato nästi, tathäpi präyaù dehädi 'sambandhena kadarya-çélänäà vikñiptacittänäà
janänäà tat saokocé-karaëäya mahaåñi-prabhåtibhiraträrcana-märge kvacit käcin-
märyädä sthäpitästi.

Çréla Prabhupäda paraphrases this passage from Çréla Jéva Gosvämé's Krama-Sandarbha:
"Especially for gåhasthas who have money, the path of Deity worship is strongly
recommended. An opulent householder who does not engage his hard-earned money in the
service of the Lord is called a miser. One should not engage paid brähmaëas to worship the
Deity. If one does not personally worship the Deity but engages paid servants to do so he is
considered lazy. His worship of the Deity is called artificial and devoid of faith. An opulent
householder can collect luxurious paraphenalia for Deity worship, and consequently for
householder devotees the worship of the Deity is compulsory. [In our Kåñëa consciousness
movement there are brahmacärés, gåhasthas, vänaprasthas, and sannyäsés, but the Deity
worship in the temple should be performed expecially by the householders. The brahmacärés
can go with the sannyäsés to preach, and the vänaprasthas should prepare themselves for
the next status of renounced life, sannyäsa] Gåhastha devotees, however, are generally
engaged in material activities, and therefore if they do not take to Deity worship, their
falling down is positively assured. Deity worship means following the rules and regulations
precisely. That will keep one steady in devotional service. Gåhasthas must adopt the
arcana-viddhi, or Deity worship according to the suitable arrangements and directions
given by the spiritual master. Deity worship should be continued along with hearing and
chanting. Therefore every mantra is preceded by the word namaù. In all the mantras there
are specific potencies, of which the gåhastha must take advantage. There are many mantras
preceded by the word namaù, but if one chants the holy name of the Lord, he receives the
result of chanting namaù many times. By chanting the holy name of the Lord, one can
reach the platform of love of Godhead. One might ask, then, what is the necessity of being
initiated? The answer is that even though the chanting of the holy name is sufficient to
enable one to progress in spiritual life to the standard of love of Godhead, one is
nonetheless susceptible to contamination because of having a material body, consequently
special stress is given to arcana-viddhi. One should therefore regularly take advantage of
both the bhägavata process and the päïcarätriké process. (Krama Sandarbha commentary
Bhäg. 7.5.23)

13.50
patraà puñpaà phalaà toyaà yo me bhaktyä prayacchati
tad ahaà bhakty-upahåtam açnämi prayatätmanaù
If one offers Me with love and devotion a leaf, a flower, a fruit or some water, I
will accept it with similar love and devotion. (Bhagavad-gétä 9.26)

13.51
ayaà svasty-ayanaù panthä dvi-jäter gåha-medhinaù
yac chraddhayäpta-vittena çuklenejyeta püruñaù

The most auspicious course for householders of the twice-born caste is that they
devoutly worship the Deity form of the Supreme Person by sacrifices performed with
honestly earned wealth. (Bhäg. 10.84.37)

Vandana

13.52
tat-päda-padma pravaëaiù käya-mänasa-bhäñitaiù
praëämo väsudevasya vandanaà kathyate budhaiù

When those who are devoted to Lord Hari's lotus feet offer respects to Him with
their body, mind, or words, this is called vandanam by learned devotees. (Hari-bhakti-
kalpa-latikä 9.1)

13.53
kià vidyayä parama-yoga-pathaiç ca kintai-
rabhyäsato'pi çataço janibhir-duruhaiù
vande mukundam iha yan-natimätrakeëa
karmäëyapohya paramaà padameti lokaù
 What need is there to perform the different yoga systems, which are difficult to
perfect even in a hundred births? What need is there to struggle to attain
transcendental knowledge? I shall offer my respectful obeisances to Lord Kåñëa, for
simply by offering obeisances to Him, one may get free from the bonds of karma, and
attain the supreme spiritual world. (Hari-bhakti-kalpa-latikä 9.2)

The Glories of Vandana

13.54
tat te 'nukampäà su-samékñamäëo
bhuïjäna evätma-kåtaà vipäkam
håd-väg-vapurbhir vidadhan namas te
jéveta yo mukti-pade sa däya-bhäk

O Lord, one who seeks Your mercy, while tolerating all kinds of adversities due to
past karma, who always serves You in devotion with his body, mind, and words, and
who goes on offering prayers and obeisances to You from within the core of his heart
despite all hardships, liberation is his rightful inheritance. (Bhäg. 10.14.8)

13.55
nähaà vande tava caraëayor-dvandvam-advandva-hetoù
kumbhépäkaà gurumapi hare närakaà näpanetum
ramyä rämä-mådutanulatä-nandane näpi rantuà
bhäve bhäve hådayabhavane bhävayeyaà bhavantam

O my Lord Hari! I don't pray at Your lotus feet to be saved from the duality of
existence or to escape this grim hell of boiling tribulations. Nor do I pray to enjoy the
soft-skinned beautiful women who reside in the garden of heaven. I pray to You only to
develop love for You within my heart of hearts, birth after birth. (Mukunda-mälä-
stotram 4)

Däsyam

13.56
dehadhéndrayaväk ceto-dharma-kämärtha-karmaëäm
bhagavatyarpaëaà prétyä däsyam-ity-abhidhéyate
 When the work performed by the body, intelligence, senses, voice, and mind, the
pious activities, enjoyment and wealth, are offered with love to the Supreme
Personality of Godhead, that is called däsyam, service. (Hari-bhakti-kalpa-latikä 10.1)

13.57
däsye khalu nimajjanti sarvä eva hi bhaktayaù
väsudeve jagantéva nabhaséva diço daça

Just as the universes enter the transcendental body of Lord Väsudeva, and just as
the ten directions enter the sky, in the same way, all different forms of bhakti enter
into service. (Hari-bhakti-kalpa-latika 10.2)

13.58
çravaëaà kértanaà dhyäna-pädasevanamarcanäm
vandanaà svärpaëaà sakhyaà sarvaà däsye pratiñöhitam

The devotional processes of hearing about the Lord, glorifying Him, remembering
Him, serving His lotus feet, worshiping Him, offering obeisances to Him, surrendering
everything to Him, and befriending Him, all rest on service to Him. (Hari-bhakti-
kalpa-latika 10.3)
The Different Branches of Däsya

13.59
ädaraù paricaryäyäà sarväìgair abhivandanam
mad-bhakta-püjäbhyadhikä sarva-bhüteñu man-matiù

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

obeisances with all their bodily limbs, and above all worshiping My devotees. They see
all living beings as related to Me. (Bhäg. 11.19.21)

13.60
mad-artheñv aìga-ceñöä ca vacasä mad-guëeraëam
mayy arpaëaà ca manasaù sarva-käma-vivarjanam

For Me they engage the entire energy of their bodies. They use their words to
describe My qualities; they offer their minds to Me; and they reject all material desires.
Thus are My devotees characterized. (Bhäg. 11.19.22)
 The Prayer of the Servant of the Lord

13.61
kämädénäà kati na katidhä pälitä durnideçäs
teñäà jätä mayi na karuëä na trapä nopaçäntiù
utsåjyaitän atha yadu-pate sämprataà labdha-buddhis
tväm äyätaù çaraëam abhayaà mäà niyuokñvätma-däsye

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

have rendered them so much service, they have not shown any mercy upon me. I have
not been ashamed to serve them, nor have I even desired to give them up. O my Lord,
O head of the Yadu dynasty, recently, however, my intelligence has been awakened
and now I am giving them up. Due to transcendental intelligence, I now refuse to
follow the unwanted orders of these desires. Now I come to You to surrender myself at
Your fearless lotus feet. Kindly engage me in Your personal service and save me. (Cc.
Madhya 22.16)

The Definition of Sakhya

13.62
ati-viçvasta cittasya väsudeve sukhämbudhau
sauhaèddena parä prétiù sakhyam ity-abhidhéyate

A very faithful devotee's love for Lord Väsudeva, who is an ocean of bliss, in the
mood of friendship is called sakhyam, friendship. (Hari-bhakti-kalpa-latikä 11.1)
Two Divisions of Sakhya: Based on Faith
and Based on Friendly Affection

13.63
viçväso mitravåttiç ca sakhyaà dvividham-éritiam

The wise have determined that sakhya, friendship, has two divisions: sakhyam that
is a generic sense of friendship based on faith [that "God is my friend" in sadhana-
vaidhi-bhakti] and a highly refined and developed sakhyam based on the temperament
of friendly feelings [as in the case of the cowherd boys in Våndävana. (Bhakti-rasämåta-
sindhu, Pürva-vibhäga 2.188)

Generic Sakhyam, Based on Faith

 13.64
evaà manaù karma-vaçaà prayuokte
avidyayätmany upadhéyamäne
prétir na yävan mayi väsudeve
na mucyate deha-yogena tävat

When the living entity is covered by the mode of ignorance, he does not
understand the individual living being and the supreme living being. His mind is
immersed in fruitive activity. Until he is "friendly" or affectionate towards Lord
Väsudeva, he is certainly not delivered from having to accept a material body again
and again. (Bhäg. 5.5.6)

Sakhyam Based on Intimate Feelings of Friendship

13.65
aho bhägyam aho bhägyaà nanda-gopa-vrajaukasäm
yan-mitraà paramänandaà pürëaà brahma sanätanam

What good fortune was Nanda Mahäräja's! What good fortune was bestowed upon
the gopas, and all the other residents of Vraja! Their good fortune is beyond limits,
because the eternally blissful Personality of Godhead is their friend. (Bhäg. 10.14.32)

The Definition of Atmä-nivedanam

13.66
kåñëäyärpita-dehasya nirmamasyäp;mhaokåteù
manasas tat svarüpatvaà småtam-ätma-nivedanam

Free from false ego and a false sense of proprietorship, a pure devotee surrenders
his body to the Lord. The natural inclination of such a devotee's mind is called ätmä-
nivedanam surrendering everything. (Hari-bhakti-kalpa-latika 12.1)
13.67
vapurädiñu yo'pi ko'pi vä guëato'mäni yathä-tathä-vidhaù
tadahaà tava päda-padmayo-rahamadyaiva mayä samarpitaù
 Whatever might be my situation with regard to the body and worldly conditions;
whatever might be the type of character I am endowed with I dedicate here and now
my entire self to You. (Stotra-ratnam 49)

Çaraëägati

13.68
devarñi-bhütäpta-nåëäà pitèëäà
na kiokaro näyam åëé ca räjan
sarvätmanä yaù çaraëaà çaraëyaà
gato mukundaà parihåtya kartam

O King, one who has given up all material desires and has taken full shelter of the
lotus feet of Mukunda, who offers shelter to all, is not indebted to the demigods, great
sages, ordinary living beings, relatives, friends, mankind, or even one's forefathers who
have passed away. Since all such classes of living beings are part and parcel of the
Supreme Lord, one who has surrendered to the Lord's service has no need to serve such
persons separately. (Bhäg. 11.5.41)

13.69
sarva-dharmän parityajya mäm ekaà çaraëaà vraja
ahaà tväà sarva-päpebhyo mokñayiñyämi mä çucaù

Abandon all varieties of religion and surrender unto Me. I shall protect you from
all sinful reactions. Do not fear. (Bhagavad-gétä 18.66)

Duties and Religious Principles (Dharma) Favorable to Bhakti

13.70
sarvato manaso 'saìgam ädau saìgaà ca sädhuñu
dayäà maitréà praçrayaà ca bhüteñv addhä yathocitam

A sincere disciple should shun all material conceptions and associate with sädhus,
by showing kindness to subordinates, friendship to peers, and reverence to superior
devotees. (Bhäg. 11.3.23)

13.71
 çaucaà tapas titikñäà ca maunaà svädhyäyam ärjavam
brahmacaryam ahiàsäà ca samatvaà dvandva-saàjïayoù
A sincere disciple should shun all material conceptions by remaining clean,
austere, tolerant, quiet, studious, simple, celibate, non-violent, and unbewildered by
duality. (Bhäg. 11.3.24)

13.72
sarvaträtmeçvaränvékñäà kaivalyam aniketatäm
vivikta-céra-vasanaà santoñaà yena kenacit

One should realize that souls are all-pervading and that the Lord is the Supreme
controller of the universe. In this way, he should live in solitude, free from attachment
to wife, family, home, and society. He should wear ragged cloth or tree bark and remain
contented with whatever he gets without endeavor. (Bhäg. 11.3.25)

13.73
çraddhäà bhägavate çästre 'nindäm anyatra cäpi hi
mano-väk-karma-daëòaà ca satyaà çama-damäv api

He should have firm faith in scriptures that glorify the Lord, but should not
blaspheme other scriptures. He should control his mind, words, and deeds. He should
always remain truthful and keep his senses controlled. (Bhäg. 11.3.26)

13.74
çravaëaà kértanaà dhyänaà harer adbhuta-karmaëaù
janma-karma-guëänäà ca tad-arthe 'khila-ceñöitam

One should listen to, glorify, and meditate upon the wonderful births, pastimes,
and qualities of the Supreme Personality of Godhead, Çré Hari. One should also
dedicate all his acts for the pleasure of the Lord. (Bhäg. 11.3.27)

13.75
iñöaà dattaà tapo japtaà våttaà yac cätmanaù priyam
därän sutän gåhän präëän yat parasmai nivedanam

One should perform sacrifice, charity, and penance only for the pleasure of the
Lord. One should also chant mantras and hymns in praise of the Lord. All one's
religious duties should be done for Him. One also should offer to the Lord whatever
gives one pleasure. (Bhäg. 11.3.28)

13.76
utsähän-niçcayäd dhairyät tat-tat-karma-pravartanät
saìga-tyägät sato våtteù ñaòbhir-bhaktiù prasidhyati

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

devotional service, giving up the association of non-devotees and following in the
footsteps of the previous äcäryas these six things are favorable to the cultivation of
devotional service. (Upadeçämåta 3)

Detachment is Favorable for Bhakti

13.77
jäta-çraddho mat-kathäsu nirviëëaù sarva-karmasu
veda duùkhätmakän kämän parityäge 'py anéçvaraù

Sometimes a devotee has awakened faith in hearing about Me, but even though
he is disgusted with karmic life and knows the miseries that sensual pleasures bring, he
is unable to give up his attachment to sense gratification. (Bhäg. 11.20.27)

13.78
tato bhajeta mäà prétaù çraddhälur dåòha-niçcayaù
juñamäëaç ca tän kämän duùkhodarkäàç ca garhayan

Such a devotee should worship Me with affection, faith, determination and

conviction, even while engaging in sense gratification, knowing that such sense
gratification leads to misery, and all the while hating his attachments to material
pleasures. In this way, sincerely lamenting his attachments to material pleasures, he
should go on worshiping Me with affection and conviction. Gradually his material
attachments will disappear. (Bhäg. 11.20.28)

13.79
proktena bhakti-yogena bhajato mäsakån muneù
kämä hådayyä naçyanti sarve mayi hådi sthite
 In this way, an intelligent person will constantly worship Me in bhakti-yoga and
will find that gradually all the material desires in his heart disappear, as I become firmly
situated in his heart. (Bhäg. 11.20.29)

13.80
anäsaktasya viñayän yathärham-upayuïjataù
nirbandhaù kåñëa-sambandhe yuktaà vairägyamucyate

That renunciation in which there is no attachment for the objects of the senses,
but in which everything is seen in relationship to Kåñëa and all things are engagcd in
His service is called yukta-vairägya, or practical renunciation. (Bhakti-rasämåta-sindhu,
Pürva-vibhäga 2.125)

13.81
viñayä vinivartante nirähärasya dehinaù
rasa-varjaà raso 'py asya paraà dåñövä nivartate
The embodied soul may be restricted from sense enjoyment, though the taste for
sense objects remain, but ceasing such engagements by experiencing a higher taste, he
is fixed in consciousness. (Bhagavad-gétä 2.59)

Gåhastha Conduct is Favorable for Bhakti

13.82
laukiké vaidiké väpi yäkriyä kriyate mune
hari-sevänukulaiva sä käryä bhaktim-icchätä

O sage, one who aspires for devotional service should perform all activities,
whether Vedic or mundane, in a way that is favorable for the service of Lord Hari.
(Bhakti-rasämåta-sindhu, Pürva-vibhäga 2.200, from Närada-Païcarätra)

Fasting on Ekädaçé is Favorable for Bhakti

13.83
tulasya-çvathadhätryädi-püjanaà dhämaniñöhatä
aruëodaya-viddhastu saàtyäjyo hariväsaraù
janmäñöamyädikaà süryoda-yaviddhaà parityajet
 One should worship Tulasé, the banyan and amalä trees, and everything else that
is in relation to the Lord. One should be faithful to the Lord's abode. One should fast
on Ekädaçé and Janmäñöamé, but should avoid fasting on mixed Ekädaçé, such as when
part of the Ekädaçé falls on the tenth day of the moon. One should also avoid practicing
mixed Janmäñöamé, such as when it partly falls on the seventh day of the moon.
(Prameya-ratnävalé 8.9)

13.84
bahu-väkya-virodhena sandeho jäyate yadä
upoñyä dvädaçé tatra trayodaçyäntu päraëam

When there is a doubt about the correct fasting day for Edädaçé or vrata due to
many opposing scriptural statements, one should fast on dvädaçé and break the fast on
trayodaçé. (Hari-bhakti-viläsa 12.279, from Näradéya Puräëa)

What Destroys Bhakti

13.85
atyähäraù prayäsaç ca prajalpo niyamägrahaù
jana-saìgaç ca laulyaà ca ñaòbhir bhaktir vinaçyati

Over-eating or over-collecting, over endeavoring for mundane things, useless idle

talk, neglecting scriptural rules or only formally following them, mundane association,
and greed these six things destroy devotion to Kåñëa. (Upadeçämåta 4)

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

13.86
kåñëera ucchiñöa haya 'mahä-prasäda' näma
'bhakta-çeña' haile 'mahä-mahä-prasädäkhyäna'
bhakta-pada-dhüli ära bhakta-pada-jala
bhakta-bhukta-avaçeña, tina mahä-bala
ei tina-sevä haite kåñëa-premä haya
punaù punaù sarva-çästre phukäriyä kaya
täte bära bära kahi, çuna bhakta-gaëa
viçväsa kariyä kara e-tina sevana
 The remnants of food offered to Kåñëa is called mahä-prasäda. After this mahä-
prasäda is taken by a devotee, the remnants are mahämahä-prasäda. The dust of the
feet of a devotee, the water that has washed the feet of a devotee, and the remnants of
food left by a devotee are very powerful. By service to these three, one attains the
supreme goal of ecstatic love for Kåñëa. In all the revealed scriptures this is declared
again and again. Therefore, my dear devotees, please hear from me, for I insist again
and again; please keep faith in these three and serve to them without hesitation. (Cc.
Antya 16.59-62)

The Glories of Mahä-prasäda

13.87
naivedyaà jagadéçasya annapänädikaï ca yat
bhakñyäbhakña-vicäraç ca nästi tad-bhakñaëe dvijäù

O brähmaëas, those foodstuffs and beverages that are offered to Kåñëa for His
pleasure are transcendental and one should never try to distinguish them as eatables
and non-eatables. (Hari-bhakti-viläsa 9.403)

13.88 and 89
brahmavan-nirvikäram hi yathä viñëus tathaiva tat
vikäraà ye prakurvanti bhakñaëe tad dvijätayaù
kuñöha-vyädhi-samäyuktäù putradära-vivarjitäù
nirayaà yänti te viprä yasmän-nävartate punaù

O brähmaëas, the offerings to Çré Hari are transcendental, incorruptible, and

nondifferent from Viñëu. Those who have a perverted mentality, and who thinks them
to be material will develop leprosy, be devoid of children, wife, and family, and go to
the deepest darkest regions of hell from which he will never return. (Hari-bhakti-viläsa
9.404,405)

13.90
kukkurasya mukhäd bhrañöaà tad annaà patate yadi
brähmaëenä 'pi bhoktavyaà itareñäm tu kä kathä

Mahä-prasäda destroys all sins. Even if it has been touched by the lips of a dog or
has fallen on the ground, it will still be relished by brähmaëas. Then what to speak if it
is touched by others. (Skanda Puräëa, Puri Mähätmya 2.2.38.17)
 13.91
açucir-väpyanäcäro manasä-päpam-äcaran
präpti mätreëa bhoktavyaà nätra käryä vicäraëä

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

should eat mahä-prasäda whenever it is available to him. There is no need to deliberate
on this. (Skanda Puräëa, Puri Mähätmya 2.5.3.14)

Attachment to Wife and Home is Antagonistic

to Developing Bhakti

13.92
matir na kåñëe parataù svato vä mitho 'bhipadyeta gåha-vratänäm
adänta-gobhir viçatäà tamisraà punaù punaç carvita-carvaëänäm

Because of their uncontrolled senses, persons addicted to materialistic life

progress toward hellish conditions and repeatedly chew the chewed. Their inclinations
toward Kåñëa are never aroused, either by the instruction of others, by their own
efforts or by a combination of both. (Bhäg 7.5.30)

13.93
na te viduù svärtha-gatià hi viñëuà
duräçayä ye bahir-artha-mäninaù
andhä yathändhair upanéyamänäs
te 'péça-tantryäm uru-dämni baddhäù

Persons entrapped by the consciousness of enjoying material life, and who have
therefore accepted as their leader or guru a similar blind man attached to external
sense objects, cannot understand that the goal of life is to return home, back to
Godhead and engage in the service of Lord Viñëu. As blind men guided by another
blind man miss the right path and fall into a ditch, materially attached men led by
another materially attached man are bound by the ropes of fruitive labor, which are
very strong. They continue again and again in materialistic life, suffering the threefold
miseries. (Bhäg 7.5.31)

Things Unfavorable to Devotional Service

 13.94
arcye viñëau çilädhér-guruñu naramatir vaiñëave jäti-buddhir-
viñëor-vä vaiñëavänäà kalimala-mathane päda-térthe'mbu-buddhiù
çré-viñëor-nämni mantre sakala-kaluñahe çabda-sämänya-buddhir-
viñëau sarveçvareçe tad-itara-samadhér-yasya vä näraké saù

Whoever considers the Deity of the Supreme Lord to be dead matter made out of
wood, stone or metal, or the spiritual master, who is an eternal associate of the
Supreme Lord, to be an ordinary man, who is prone to die, or the Vaiñëava to be
coming from some caste, or the water that washes the feet of the pure devotee or the
Supreme Personality of Godhead to be ordinary water, although such water has the
potency to destroy all the evils of the age of Kali, or considers the holy name of the
Supreme Lord or mantras dedicated to Him, which are able to destroy all sin to be
ordinary sounds , or thinks the Supreme Lord of all, Lord Viñëu, to be on the same
level as demigods, has a hellish mentality. Whoever thinks in this way is certainly a
resident of hell. (Padma Puräëa)

Bad Association Destroys Bhakti

13.95
tato duùsaìgam utsåjya satsu sajjeta buddhimän
santa eväsya chindanti mano-vyäsaìgam uktibhiù

Therefore an intelligent person should dissociate himself from evil company and
associate with saintly persons, for the wise and pious saints sever one's deep attachment
to material existence and one gets liberation by their teachings. (Bhäg. 11.26.26)

13.96
sädhu-saìga, kåñëa-kåpä, bhaktira svabhäva
e tine saba chäòäya, kare kåñëe 'bhäva'

Association with a devotee, the mercy of Kåñëa, and the nature of devotional
service all help one to give up undesirable association and gradually attain elevation to
the platform of love of Godhead. (Cc. Madhya 24.104)

13.97
'duùsaìga' kahiye—'kaitava', 'ätma-vaïcanä'
kåñëa, kåñëa-bhakti vinu anya kämanä
 Cheating oneself and cheating others is called kaitava. The association of cheaters
is called duùsaëga, bad association. Those who desire things other than Kåñëa's service
are also called duùsaëga, bad association. (Cc. Madhya 24.99)

13.98
niñkiïcanasya bhagavad-bhajanon-mukhasya
päraà paraà jigamiñor-bhava-sägarasya
sandarçanaà viñayiëäm-atha yoñitäàç ca
hä hanta hanta viñ-bhakñaëato 'py asädhu

For a person seriously desiring to cross the material ocean and engage in the
transcendental loving service of the Lord without material motives, seeing a materialist
engaged in sense gratification and seeing a woman who is similarly interested in more
abominable than drinking poison willingly. (Caitanya-candrodaya-naöaka 8.23)

13.99
asat-saìga- tyäga,—ei vaiñëava-äcära
stré-säìgé'—eka asädhu, 'kåñëäbhakta' ära

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

other words, he avoids the company of non-devotees and men who are addicted to
women and devotes himself to Kåñëa. (Cc. Madhya 22.87)

Prohibitions and Strictures Regarding Behavior that Destroys Bhakti

(1) Renouncing Bad Association

13.100
varaà hutavahajälä-païjaräntar-vyavasthitiù
na çauri-cintä-vimukha-jana-saàväsa-vaiçasam

It is better to live in a cage of fire than to invite ruin by living with those who are
averse to thinking about Çré Kåñëa. (Kätyäyana Saàhitä)

(2) Avoid Attachment to Accepting

Too Many Disciples and Over Endeavoring

13.101
 na çiñyän anubadhnéta granthän naiväbhyased bahün
na vyäkhyäm upayuïjéta närambhän ärabhet kvacit

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

disciples. He should not initiate unqualified disciples in order to expand the number of
his followers for prestige and material gain. He should not unnecessarily read many
books, nor should he lecture on scriptures such as the Çrémad Bhägavatam as a way of
making his livelihood. He must not attempt to increase material opulence
unnecessarily. He must renounce endeavors for things which are beyond his means and
which cannot be attained even at the expense of great time and energy (Mahärambha).
(Bhäg. 7.13.8)

(3) Remaining Undisturbed by Material Misfortunes

13.102
alabhdeva vinañhe vä bhakñyäcchädana-sädhane
aviklavamatir-bhütvä harim eva dhiyä smaret
If one fails to get the necessities of life, or if one loses everything, one's recourse is
to always mediate within oneself upon the Lord, with an undisturbed mind. (Bhakti-
rasämåta-sindhu, Pürva-vibhäga 2.114)

(4) Avoiding Lamentation

13.103
çokä-maryädibhir-bhävair-äkräntaà yasya mänasam
kathaà tatra mukundasya sphurti-sambhävanä bhavet

How can Lord Çré Kåñëa appear in the heart of a person who is governed by
emotions like sorrow and anger? (Bhakti-rasämåta-sindhu, Pürva-vibhäga 2.115)

(5) Prohibitions on Worshiping Other Gods

13.104
harir eva sadärädhyaù sarva-deveçvareçvaraù
itare brahma-rudrädyä nävajïeyäù kadäcana
 One should always worship Lord Hari, who is the Supreme Controller of all gods,
but one should not show contempt for the demigods like Brahmä, Rudra, and others.
(Bhakti-rasämåta-sindhu, Pürva-vibhäga 2.116)

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

13.105
piteva putraà karuëo nodvejayati yo janam
viçuddhasya håñékeças-türëaà tasya prasédati

Just as an affectionate father never gives any cause for fear and pain in his
dealings with his children, so Lord Håñékeça, is very quickly pleased with those pure-
minded souls who are compassionate to all creatures and who avoid being a source of
pain and harassment, fear and anxieties to them. (Bhakti-rasämåta-sindhu, Pürva-
vibhäga 2.117)
Bhakti is Superior to False Renunciation

13.106
präpaïcikatayä buddhyä hari-sambandhi-vastunaù
mumukñabhiù parityägo vairägyaà phalgu kathyate

That renunciation which is practiced by those desirous of impersonal liberation

and which rejects things in connection with Lord Hari, thinking them to be material,
is called phälgu-vairägya, external or false renunciation. (Bhakti-rasämåta-sindhu,
Pürva-vibhäga 2.126)

Things Opposed to Bhakti Reside in Five Places

13.107
abhyarthitas tadä tasàai sthänäni kalaye dadau
dyütaà pänaà striyaù sünä yaträdharmaç catur-vidhaù

Mahäräja Parékñita, having thus been petitioned by Kali, sin personified, gave him
permission to reside wherever gambling, drinking, prostitution, and animal slaughter
are performed. (Bhäg. 1.17.38)

13.108
punaç ca yäcamänäya jäta-rüpam adät prabhuù
 tato 'nåtaà madaà kämaà rajo vairaà ca païcamam

The personality of Kali asked for something more, and because of his begging, the
King gave him permission to live where there is gold, because, wherever there is gold
there is also falsity, intoxication, lust, envy, and enmity. (Bhäg. 1.17.39)

13.109
amüni païca sthänäni hy adharma-prabhavaù kaliù
auttareyeëa dattäni nyavasat tan-nideça-kåt

Thus the personality of Kali, by the directions of Mahäräja Parékñita, the son of
Uttara, was allowed to live in those five places. (Bhäg. 1.17.40)

13.110
athaitäni na seveta bubhüñuù puruñaù kvacit
viçeñato dharma-çélo räjä loka-patir guruù
Therefore, whoever desires progressive well-being, especially kings, religionists,
public leaders, brähmaëas, and sannyäsés, should never come in contact with the four
above-mentioned irreligious principles (Bhäg. 1.17.41)
The Different Kinds of Bad Association that Destroys Bhakti

13.111
äula, bäula, karttäbhajä, neòä, daraveça, säïi
sahajiyä, sakhébheké, smärta, jäta-gosäïi
ativädé, cüòädhäré, Gauräìga-nägaré
tato kahe, ei terara saìga nähi kari

The names of sahajiyä saàpradäyas are as follows: äula, (a mendicant sect

following a very easy course of worship) bäula ( a sect of mendicants who wander about
singing sweet melodies about the pastimes of Rädhä and Kåñëa while engaging in
abominable practices), karttäbhajä ( a sect of "followers" of Çré Gauräëga in Bengal),
neòä (Literally: "shaven-headed." Used to sarcastically refer to devotees whose greatest
religious principle is their shaven heads. The word also means bald or barren and
connotes someone who represents himself as a devotee while his so-called religious life
is barren of genuine realization.)
Daraveça (A Muslim mendicant. This word has also been used by Çréla
Prabhupada to mean "hippie."), säïi (literally means "religious instructor"), sahajiyä
(literally means "easy-ist." indicates one who takes the pastimes of Rädhä and Kåñëa
cheaply.), sakhébheké (One who imagines himself a gopé, and adopts the dress of a
woman), smärta, (formalistic and materialistic brähmaëas), jäta-gosäëi (caste
gosvämés), ativäòé (proud devotees), cüòädhäré (Those whose only religious principle
consists in shaving the head and maintaining a tuft of hair, marking themselves as
Vaiñëavas), and gauräëga-nägaré (Those who consider that it is the position of Çré
Caitanya to be the enjoyer of women, when in fact as a sannyäsi in His äcärya-lélä Çré
Caitanya avoided all association with women). One should avoid associating with these
different classes of imitation devotees.

Association With Women Destroys Bhakti

13.112
mäträ svasrä duhiträ vä näviviktäsano bhavet
balavän indriya-grämo vidväàsam api karñati

One should not sit on the same seat even with one's own mother, sister, or
daughter, for the senses are so strong that even though one is very advanced in
knowledge, he may be attracted by sex. (Bhäg. 9.19.17)

Remembrance of Sex Pleasure Condemned

13.113
yadavadhi mama cetaù kåñëa-pädäravinde
nava-nava-rasa-dhämanudyataà rantum äsét
tadavadhi bata näré-saìgame smaryamäëe
bhavati mukha-vikäraù suñöhu niñöhivanaà ca
Since I have been engaged in the transcendental loving service of Kåñëa, realizing
ever-new pleasure in Him, whenever I think of sex pleasure, my lips curl with distaste
and I spit at the thought. (Bhakti-rasämåta-sindhu, Dakñiëa-vibhäga, 5.72 quoted from
Yamunäcärya)

The Power of a Woman to Attract the Mind

13.114
durvära indriya kare viñaya-grahaëa
däravé prakåti hare munerapi mana
 So strongly do the senses adhere to the objects of their enjoyment that indeed a
wooden statue of a woman (daru-prakåti) attracts the mind of even a great saintly
person. (Cc. Antya 2.118)

One Should Completely Give Up all Association With Women

13.115
satyaà çaucaà dayä maunaà
buddhiù çrér hrér yaçaù kñamä
çamo damo bhagaç ceti
yat-saìgäd yäti saokñayam

[One who takes the path of unrighteousness, gets corrupted by bad association
and becomes involved in the pursuit of sex and the pleasures of the tongue.] He
becomes devoid of truthfulness, cleanliness, mercy, gravity, spiritual intelligence,
shyness, austerity, fame, forgiveness, control of the mind, control of the senses, fortune
and all such opportunities. (Bhäg. 3.31.33)

13.116
teñv açänteñu müòheñu
khaëòitätmasv asädhuñu
saìgaà na kuryäc chocyeñu
yoñit-kréòä-mågeñu ca

One should not associate with a coarse fool who is bereft of the knowledge of self-
realization and who is no more than a dancing dog in the hands of a woman. (Bhäg.
3.31.34)

Gåhamedhi-dharma Condemned

13.117
yan maithunädi-gåhamedhi-sukhaà hi tucchaà
kaëòüyanena karayor iva duùkha-duùkham
tåpyanti neha kåpaëä bahu-duùkha-bhäjaù
kaëòütivan manasijaà viñaheta dhéraù
 Sex is compared to the rubbing of two hands to relieve an itch. Gåhamedhis, so
called gåhasthas, who have no spiritual knowledge, think this itching is the greatest
platform of happiness. Actually it is the source of distress. The kåpaëas, the fools who
are just the opposite of brähmaëas, are not satisfied by repeated sense enjoyment.
Those who are dhéra, however, who are sober and who tolerate this itching, are not
subjected to the suffering of fools and rascals. (Bhäg. 7.9.45)

Tamasic and Rajasic Foods are Antagonistic to Bhakti

13.118
kaöv-amla-lavaëäty-uñëa-tékñëa-rükña-vidähinaù
ähärä räjasasyeñöä duùkha-çokämaya-pradäù

Foods that are too bitter, too sour, salty, hot, pungent, dry, and burning are dear
to those in the mode of passion. Such foods cause distress, misery, and disease.
(Bhagavad-gétä 17.9)

13.119
yäta-yämaà gata-rasaà püti paryuñitaà ca yat
ucchiñöam api cämedhyaà bhojanaà tämasa-priyam

Foods prepared more than three hours before being eaten, food that is tasteless,
decomposed, and putrid, and food consisting of remnants and untouchable things is
dear to those in the mode of darkness. (Bhagavad-gétä 17.10)

Meat-eating Destroys Bhakti

13.120
ye tv anevaà-vido 'santaù stabdhäù sad-abhimäninaù
paçün druhyanti viçrabdhäù pretya khädanti te ca tän

Those wicked persons who do not know the real nature of dharma, who are proud
and stubborn, who consider themselves righteous and who mercilessly slaughter
animals will, in their next life, be eaten by the very beasts they kill. (Bhäg. 11.5.14)
13.121
yo yasya mäàsam-açnäti sa tan mäàsäda ucyate
matsyädaù sarva-mäàsädas-tasmän-mat-syän vivarjayet
 Whoever eats the meat of someone, he is called the eater of the meat of that
entity. But a fish eater is considered as eater of all meats. Therefore one should not eat
fish. (Manu-saàhitä 5.15)
The Senses are Like Wives, and the Tongue is the Most Powerful

13.122
jihvaikato 'cyuta vikarñati mävitåptä
çiçno 'nyatas tvag-udaraà çravaëaà kutaçcit
ghräëo 'nyataç capala-dåk kva ca karma-çaktir
bahvyaù sapatnya iva geha-patià lunanti

My dear Lord, O infallible one, my position is like that of a person who has many
wives, all trying to attract him in their own way. For example, the tongue is attracted
to palatable dishes, the genitals to sex with an attractive woman, and the sense of
touch to contract with soft things. The belly, although full, still wants to eat more, and
the ear, not attempting to hear about You, is generally attracted to mundane songs and
music. The sense of smell is attracted by sweet fragrances, the eyes are attracted by
beautiful forms, and the active senses are attracted elsewhere. In this way, I am
certainly embarrassed. (Bhäg. 7.9.40)

13.123
tävaj jitendriyo na syäd vijitänyendriyaù pumän
na jayed rasanaà yävaj jitaà sarvaà jite rase

Even if a person has conquered every sense other than the tongue, he cannot be
said to have subjugated his senses until he has conquered the tongue and the sense of
taste. The sense of taste is the strongest sense; it is the most difficult to control,
especially when it becomes more acute as a result of hunger. (Bhäg. 11.8.21)

13.124
jihvära lälase yei iti-uti dhäya
çiçnodara-paräyaëa kåñëa nähi päya

One who is subservient to the demands of the tongue and who thus runs here and
there devoted to the genitals and the belly, cannot attain Kåñëa. (Cc. Antya 6.227)

Misconceptions to be Avoided in Sädhanä-bhakti

 13.125
yadi vaiñëava-aparädha uöhe häti mätä
upäòe vä chiëòe, tära çukhi' yäya pätä
täte mäli yatna kari' kare ävaraëa
aparädha-hastéra yaiche nä haya udgama
kintu yadi latära saìge uöhe 'upaçäkhä'
bhukti-mukti-väïchä, yata asaìkhya tära lekhä
'niñiddhäcära', 'kuöénaté', 'jéva-hiàsana'
'läbha', 'püjä', 'pratiñöhädi' yata upaçäkhä-gaëa
seka-jala päïä upaçäkhä bäòi' yäya
stabdha haïä müla-çäkhä bäòite nä päya

If a devotee commits an offense at the feet of a Vaiñëava while cultivating the

creeper of devotional service, his offense is compared to a mad elephant that uproots
the creeper and breaks it. In this way the leaves of the creeper dry up. The gardener
must defend the creeper by fencing it all around so that the powerful elephant of
offenses may not enter. Sometimes unwanted creepers, such as the creepers of desires
for material enjoyment and liberation from the material world, grow along with the
creeper of devotional service. The varieties of such unwanted creepers are unlimited.
Some unnecessary creepers growing with the bhakti creeper are the creepers of
behavior unacceptable for those trying to attain devotional perfection, diplomatic
behavior, animal killing, mundane profiteering, mundane adoration, and mundane
importance. All these are unwanted creepers. If one does not distinguish between the
bhakti-latä creeper and the other creepers, the sprinkling of water is misused, because
the other creepers are nourished while the bhakti-latä creeper is curtailed. (Cc.
Madhya 19.156-160)

To View Devotees Externally is Antagonistic to Bhakti

13.126
ye te kule vaiñëavera janma kene naya
tathäpi o sarvottama sarva-çästre kaya
ye päpiñtha vaiñëavera jäti-buddhi kare
janma janma adhama-yonite dubi' mare

All the scriptures agree that a devotee should never be seen in terms of his birth.
Birth does not a Vaiñëava make. Those sinners who see a devotee in terms of his birth
will themselves be born in the wombs of inferior species life after life. (Cb. Madhya
10.100,102)
 Conceptions of Good and Bad are Antagonistic to Bhakti

13.127
'dvaite' bhadräbhadra-jïäna, saba—'manodharma'
'ei bhäla, ei manda',—ei saba 'bhrama'

In the material world, conceptions of good and bad are all mental concoctions.
Therefore, saying, "This is good" and "This is bad" is all a mistake. (Cc. Antya 4.176)

Materialistic Persons and their Reading of

Bhägavatam are Condemned

13.128
yebä bhaööäcärya, cakravarté, miçra saba
tähära o nä jänaye grantha-anubhava
çästra paòäiyä sabe ei karma kare
çrotära sahita yama-päçe dubi' mare
gétä-bhägavata ye ye jane vä paòäya
bhaktira vyäkhyäna nähi tähära jihväya
ei mata viñëu-mäyä-mohita saàsära
dekhi' bhakta saba duùkha bhavena apära
kemate e saba jéva päibe uddhära
viñaya-sukhete saba mäjila saàsära
balile o keha nähi laya "kåñëa-näma"
niravadhi vidyä-kula karena vyäkhyäna

The so-called Bhaööäcäryas, Cakravartés, Miçras, and others who make a business
out of the scriptures have no realization of the scriptures at all. All their study of
scripture is simply fruitive activity. Whoever hears from them will be bound by the
ropes of Yamaräja and dragged down to hell at the time of death. Although they study
the Bhagavad-gétä and Çrémad Bhägavatam, no explanations of bhakti ever issue forth
from their lips. Vaiñëavas can see no worse misery than the sufferings of these
wretched souls who are bewildered by the illusions of mäyä and who wander within the
worlds of repeated birth and death. The Vaiñëavas think of how all souls can be
delivered from drowning in the ocean of material existence. The devotees tell everyone
to chant, but some people simply cannot take the holy name, especially the so-called
learned professors, who, being proud of their academic education endlessly boast of
their knowledge [but who cannot be saved]. (Cb. Ädi 1.39)

Fake, Show-bottle, and Professional Bhägavatam Reciters

13.129
vedair-vihénäç ca paöhanti çästraà çästreëa hénäç ca puräëa-päöhäù
puräëa-hénäù kåñiëo bhavanti bhrañöäste bhägavatä bhavanti
Those who are unable to understand the Vedas go on to study the dharma-çästras.
Failing to understand the dharma-çästras, they turn to the Puräëas. Unable to grasp
the real purport of the Puräëas, they become farmers. Those who can not do anything
else become professional Bhägavatam reciters, although they have no real
understanding of the Bhägavatam . (Atri Saàhitä 375)
Attempts at Liberation Beginning With Vows of Silence Austerity, Çästric Study, and
so on, Will Not Lead to Bhakti

13.130
mauna-vrata-çruta-tapo-'dhyayana-sva-dharma-
vyäkhyä-raho-japa-samädhaya äpavargyäù
präyaù paraà puruña te tv ajitendriyäëäà
värtä bhavanty uta na vätra tu dämbhikänäm

O Supreme Personality of Godhead, there are ten prescribed methods on the path
of liberation to remain silent, not to speak to anyone, to observe vows, to amass all
kinds of Vedic knowledge, to undergo austerities, to study the Vedas and other Vedic
literature, to execute the duties of varëäçrama-dharma, to explain the çästras, to stay in
a solitary place, to chant mantras silently, and to be absorbed in trance.
These different methods of liberation are generally only a professional practice
and means of livelihood for those who have not conquered the senses. Because such
persons are falsely proud, these procedures may not be successful. (Bhäg. 7.9.46)

Desires of Enjoyment and Liberation Destroy Bhakti

13.131
ajïäna-tamera näma kahiye 'kaitava'
dharma-artha-käma-mokña-väïchä ädi saba
tära madhye mokña-väïchä kaitava-pradhäna
yähä haite kåñëa-bhakti haya antardhäna
 kåñëa-bhaktira bädhaka—yata çubhäçubha karma
seha eka jévera ajïäna-tamo-dharma

The darkness of ignorance is called kaitava, the way of cheating, which begins
with religiosity, economic development, sense gratification, and liberation. The
foremost process of cheating is to desire liberation by merging into the Supreme, for
this causes the permanent disappearance of loving service to Kåñëa. All kinds of
activities, both auspicious and inauspicious, that are detrimental to the discharge of
transcendental loving service to Lord Çré Kåñëa are actions of the darkness of
ignorance. (Cc. Ädi 1.90,92,94)

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

13.132
taravaù kià na jévanti bhasträù kià na çvasanty uta
na khädanti na mehanti kià gräme paçavo 'pare

Do the trees not live? Do the bellows of the blacksmith not breathe? All around
us, do the beasts not eat and discharge semen? (Bhäg. 2.3.18)
13.133
çva-viò-varähoñöra-kharaiù saàstutaù puruñaù paçuù
na yat-karëa-pathopeto jätu näma gadägrajaù

Men who live like dogs, hogs, camels, and asses praise those men who never listen
to the transcendental pastimes of Lord Çré Kåñëa, the deliverer from all evils. (Bhäg.
2.3.19)

13.134
bile batorukrama-vikramän ye na çåëvataù karëa-puöe narasya
jihväsaté därdurikeva süta na copagäyaty urugäya-gäthäù

One who has not listened to the messages about the prowess and marvelous acts
of the Supreme Person and has not sung or chanted loudly the worthy songs about Him
is considered to possess earholes like the holes of snakes and a tongue like the tongue of
a frog. (Bhäg. 2.3.20)

13.135
bhäraù paraà paööa-kiréöa-juñöam
 apy uttamäìgaà na namen mukundam
çävau karau no kurute saparyäà
harer lasat-käïcana-kaokaëau vä

The upper portion of the body, though crowned with a silk turban, is only a heavy
burden if not bowed down before the Supreme Personality of Godhead, who can award
liberation. And the hands, although decorated with glittering bangles, are like those of
a dead man if not engaged in the service of Çré Hari. (Bhäg. 2.3.21)
13.136
barhäyite te nayane naräëäà
liogäni viñëor na nirékñato ye
pädau nåëäà tau druma-janma-bhäjau
kñeträëi nänuvrajato harer yau

Those eyes that do not look at the form of the Supreme Lord are like those
printed on the plumes of a peacock, and the legs which do not move to the holy places
are like tree trunks. (Bhäg. 2.3.22)

13.137
jévaï chavo bhägavatäìghri-reëuà
na jätu martyo 'bhilabheta yas tu
çré-viñëu-padyä manujas tulasyäù
çvasaï chavo yas tu na veda gandham

The person who has not received the dust of the feet of the Lord's pure devotee
upon his head is certainly a dead body. And, although breathing, the person who has
never experienced the aroma of the Tulasé leaves from the lotus feet of the Lord is also
a dead body. (Bhäg. 2.3.23)

Without the Mercy of Gauräìga it is Impossible

to Control the Senses or Practice Bhakti

13.138
kälaù kalir balina indriya-vairivargäù
çré bhakti-märga iha kaoöaka-koöi-ruddhaù
hä hä kva yämi vikalaù kimahaà karomi
caitanyacandra yadi nädya kåpäà karoñi
 Now it is the age of Kali. My enemies, the senses, are very strong. The beautiful
path of bhakti is spiked with countless thorns. My spirit is weak. My senses are powerful
and agétäted. O what shall I do? Where shall I go? O Lord Caitanya-candra, if you do
not grant me Your mercy, what shall I do to save myself? (Caitanya-candämåta 125)

The Six Kinds of Çaraëägati

13.139
änukülyasya saokalpaù prätikülyasya varjanam
rakñiñyatéti viçväso goptåtve varaëaà tathä
ätma-nikñepa-kärpaëye ñaò-vidhä çaraëägatiù
The six divisions of surrender are to accept those things favorable for devotional
service, to reject unfavorable things, the conviction that Kåñëa will give all protection,
to accept the Lord as one's guardian or master, full self-surrender, and humility. (Cc.
Madhya 22.100, from Vaiñëava Tantra)

Without Çaraëägati There Can be no Auspiciousness

13.140
tävad bhayaà draviëa-deha-suhån-nimittaà
çokaù spåhä paribhavo vipulaç ca lobhaù
tävan mamety asad-avagraha ärti-mülaà
yävan na te 'oghrim abhayaà pravåëéta lokaù

O my Lord, the people of the world are embarrassed by material anxieties they are
always afraid. They always try to protect wealth, body, and friends. They are filled with
lamentation and unlawful desires and paraphernalia; and they avariciously base their
undertakings on the perishable conceptions of "my" and "mine". As long as they do not
take shelter of Your safe lotus feet, they are full of such anxieties. (Bhäg. 3.9.6)

13.141
kärpaëya-doñopahata-svabhävaù
påcchämi tväà dharma-sammüòha-cetäù
yac chreyaù syän niçcitaà brühi tan me
çiñyas te 'haà çädhi mäà tväà prapannam
 Now I am confused about my duty and have lost all composure due to weakness.
In that condition I am asking You to tell me clearly what is best for me. Now I am Your
disciple and soul surrendered unto You. Please instruct me. (Bhagavad-gétä 2.7)

13.142
daivé hy eñä guëa-mayé
mama mäyä duratyayä
mäm eva ye prapadyante
mäyäm etäà taranti te

This divine energy of Mine, consisting of the three modes of nature, is difficult to
overcome, but those who have surrendered unto Me can easily cross beyond it.
(Bhagavad-gétä 7.14)

13.143
yeñäà sa eña bhagavän dayayed anantaù
sarvätmanäçrita-pado yadi nirvyalékam
te dustaräà atitaranti ca deva-mäyäà
naiñäà mamäham iti dhéù çva-çågäla-bhakñye

Anyone who is specifically favored by the Supreme Lord, due to unalloyed

surrender to the service of the Lord, can overcome the insurmountable ocean of
illusion and can understand the Lord. But those who are attached to the body, which is
meant to be eaten by dogs and jackals cannot do so. (Bhäg. 2.7.42)

13.144
ananyäç cintayanto mäà ye janäù paryupäsate
teñäà nityäbhiyuktänäà yoga-kñemaà vahämy aham

But those who are always attached to Me, who worship Me with devotion,
meditating on My transcendental form to them I carry what they have and preserve
what they lack. (Bhagavad-gétä 9.22)

13.145
kåñëa-bhakti-sudhäpänäd deha-daihika-vismåteù
teçäà bhautikadehe'pi sac-cid-änanda-rüpatä
 Drinking the nectar of Kåñëa-bhakti-rasa, the living being forgets the gross and
subtle material bodies and becomes absorbed in transcendence. The body of such a
devotee, although material, attains the qualities sat, cit, and änanda, or eternity,
knowledge, and bliss. (Båhad-bhägavatämåta 2.3.45)

13.146
çaraëa laïä kare kåñëe ätma-samarpaëa
kåñëa täre kare tat-käle ätma-sama

When a devotee fully surrenders to Kåñëa, offering his very self, at that time
Kåñëa accepts the devotee to be as good as His very self. (That is, the Lord accepts Him
as one of his own personal associates.) (Cc. Madhya 22.102)

13.147
prabhu kahe,--"vaiñëava-deha 'präkåta' kabhu naya
'apräkåta' deha bhaktera 'cid-änanda-maya'
dékñä-käle bhakta kare ätma-samarpaëa
sei-käle kåñëa täre kare ätma-sama
sei deha kare tära cid-änanda-maya
apräkåta-dehe täora caraëa bhajaya

Caitanya Mahäprabhu said, "The body of a devotee is never material. It is

considered transcendental, full of spiritual bliss. At the time of initiation, when a
devotee fully surrenders unto the service of the Lord, Kåñëa accepts him to be as good
as Himself. When the devotee's body is thus transformed into spiritual existence, the
devotee, in that transcendental body, renders service to the lotus feet of the Lord. (Cc.
Antya 4.191-193)

13.148
dante nidhäya tåëakaà padayor-nipatya
kåtvä ca käkuçatam etad ahaà bravémi
he sädhavaù sakalam eva vihäya düräd-
gauraìga-candra-caraëe kurutänurägam

Taking a straw in my teeth I fall at your feet hundreds of times and implore you
with sweet words, saying, "O noble soul! Please throw out everything you have learned
and cultivate attachment to the lotus feet of the moonlike Çré Gauräìga. (Caitanya-
candämåta 120)
 Humility

13.149
na prema-gandho 'sti daräpi me harau
krandämi saubhägya-bharaà prakäñitum
vaàçé-viläsy-änana-lokanaà vinä
vibharmi yat präëa-pataìgakän våthä

My dear friends, I have not the slightest tinge of love of Godhead within my
heart. When you see me crying in separation, I am only making a false show of
devotion. The proof that I have no love for Kåñëa is the fact that while not seeing His
beautiful face as He plays His flute I continue to maintain My fly like existence. (Cc.
Madhya 2.45)

The Value of Association With a Pure Devotee

13.150
ata ätyantikaà kñemaà påcchämo bhavato 'naghäù
saàsäre 'smin kñaëärdho 'pi sat-saìgaù çevadhir nåëäm

O sinless ones! We therefore inquire from you about that which is supremely
auspicious for all living beings, for in this world association with saints even for a half a
moment is the most valuable treasure in human society. (Bhäg. 11.2.30)
13.151
tulayäma lavenäpi na svargaà näpunar-bhavam
bhagavat-saìgi-saìgasya martyänäà kim utäçiñaù

Elevation to the heavenly planets and liberation from material existence cannot
be compared to even a moment's association with a pure devotee of Kåñëa. What then
can be said of material benedictions, which are for those who are destined to die?
(Bhäg. 1.18.13)

13.152
bhayaà dvitéyäbhiniveçataù syäd éçäd apetasya viparyayo 'småtiù
tan-mäyayäto budha äbhajet taà bhaktyaikayeçaà guru-devatätmä
 Fear arises when a living entity misidentifies himself as the material body because
of absorption in the external, illusory energy of the Lord. When the living entity thus
turns away from the Supreme Lord, he also forgets his own constitutional position as a
servant of the Lord. This bewildering, fearful condition is effected by the potency for
illusion, called mäyä. Therefore, an itelligent person should engage unflinchingly in the
unalloyed devotional service of the Lord, under the guidance of a bona fide spiritual
master, whom he should accept as his worshipable deity and as his very life and soul.
(Bhäg. 11.2.37)

The Çrutis Identify the Worship of Devotees and Association

with Saints as the Only Thing Worth Doing

13.153
tasmäd-ätmajïaà hyarcayed-bhütikämaù

A person wishing to attain divine opulence should worship one who is ätmajïa,
self-realized. That is, he should worship a devotee of Çré Hari, the Supreme Personality
of Godhead. (Muëòaka Upaniñad 3.1.10)

Sädhu-saëga is the Only Way

13.154
rahügaëaitat tapasä na yäti na cejyayä nirvapaëäd gåhäd vä
na cchandasä naiva jalägni-süryair vinä mahat-päda-rajo-'bhiñekam

My dear King Rahügaëa, unless one has the opportunity to smear his body with
the dust of the lotus feet of great devotees, one cannot realize the Absolute Truth. One
cannot realize the Absolute Truth simply by observing celibacy, by worshiping the
Deity, by taking sannyäsa, by perfectly following the rules of the gåhastha äçrama, nor
can one attain the truth by accepting severe penances and austerities, by studying the
Vedas, nor by worshiping the gods of water and sun. Only by bathing in the dust of the
lotus feet of a pure devotee is the Absolute Truth revealed. (Bhäg. 5.12.12)

Those Who Have Few Pious Credits

Cannot Get the Association of Great Souls

13.155
duräpä hy alpa-tapasaù sevä vaikuëöha-vartmasu
yatropagéyate nityaà deva-devo janärdanaù
 Those whose austerity is meager can hardly obtain the service of the pure
devotees, who are progressing on the path back to the kingdom of God, Vaikuëöha.
Pure devotees engage one hundred percent in glorifying the Supreme Lord, who is the
Lord of the demigods and the controller of all living entities. (Bhäg. 3.7.20)
13.156
naiñäà matis tävad urukramäìghrià
spåçaty anarthäpagamo yad-arthaù
mahéyasäà päda-rajo-'bhiñekaà
niñkiïcanänäà na våëéta yävat

Unless they smear upon their bodies the dust of the lotus feet of a Vaiñëava
completely free from material contamination, persons very much inclined toward
materialistic life cannot be attached to the lotus feet of the Lord. Only in this way can
one be free from material contamination. (Bhäg. 7.5.32)

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

13.157
yasyästi bhaktir bhagavaty akiïcanä
sarvair guëais tatra samäsate suräù
haräv abhaktasya kuto mahad-guëä
manorathenäsati dhävato bahiù

All demigods and their exalted qualities, such as religious knowledge and
renunciation, become manifest in the body of one who has developed unalloyed
devotion for the Supreme Personality of Godhead, Väsudeva. On the other hand, a
person devoid of devotional service and engaged in material activities has no good
qualities. Even if he is adept at the practice of mystic yoga, or the honest endeavor of
maintaining his family and relatives, he must be driven by his own mental speculations
and must engage in serving the Lord's external energy. How can there be any good
qualities in such a person? (Bhäg. 5.18.12)

From Sädhu-saëga Comes Faith, Devotional Attachment, and Prema-bhakti

13.158
satäà prasaìgän mama vérya-saàvido
bhavanti håt-karëa-rasäyanäù kathäù
 taj-joñaëäd äçv apavarga-vartmani
çraddhä ratir bhaktir anukramiñyati

In the association of pure devotees, discussion of the pastimes and activities of the
Supreme Personality of Godhead is very pleasing and satisfying to the ear and the
heart. By cultivating such knowledge one gradually becomes advanced on the path of
liberation. Thereafter he is freed, and his attraction is fixed. Then real devotion and
devotional service begin. (Bhäg. 3.25.25)

With Humility and Hankering for Kåñëa,

a Devotee Prays as Follows

13.159
na dhanaà na janaà na sundaréà kavitäà vä jagadéça kämaye
mama janmani janmanéçvare bhavatad-bhaktir-ahaituké tvayi

O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful

women, nor do I want any number of followers, nor do I care for the fame of a poet, or
the poetically glorified position of impersonal liberation I only want Your causeless
devotional service birth after birth. (Çikñäñtakam 4)

Thus ends the Thirteenth Jewel of the Gauòéya Kaëöhahära, entitled Sädhana-bhakti-
tattva.

VARËADHARMA-TATTVA

Two Kinds of Varëäçrama Divine and Demoniac

14.1
dvau bhüta-sargau loke'sminn daiva äsura eva ca
viñëu-bhaktaù småto daiva äsuras-tada-viparyayaù

There are two classes of men in the created world the demoniac and the godly.
The devotees of Lord Viñëu are the godly. All opposed are demons. (Padma Puräëa)

Divine Varëàïrama
 14.2
varëäçramäcäravatä puruñeëa paraù pumän
viñëurärädhyate panthä nänyat tat-toña-kärakaù

The Supreme Person, Lord Viñëu, is worshiped by a person who is engaged in the
proper execution of prescribed duties in the system of varëa and äçrama. There is no
other way to satisfy the Supreme Lord. (Viñëu Puräëa 3.8.9)

The Demoniac Social System

14.3
asatyam apratiñöhaà te jagad ähur anéçvaram
aparaspara-sambhütaà kim anyat käma-haitukam

The demoniac say that this world is unreal, that there is no foundation and that
there is no God in control. It is produced of sex desire, and has no cause other than
lust. (Bhagavad-gétä 16.8)

The Character of the Followers of Demoniac Society

14.4
asau mayä hataù çatrur haniñye cäparän api
éçvaro 'ham ahaà bhogé siddho 'haà balavän sukhé
The demoniac think, "He is my enemy, and I have killed him; and my other
enemy will also be killed. I am the Lord of everything, I am the enjoyer, I am perfect,
powerful, and happy. (Bhagavad-gétä 16.14)

The Future of the Followers of Demoniac Society

14.5
tän ahaà dviñataù krürän saàsäreñu narädhamän
kñipämy ajasram açubhän äsuréñv eva yoniñu

Those who are envious and mischievous, who are the lowest among men, are cast by
Me into the ocean of material existence, into various demoniac species of life. (Bhagavad-
gétä 16.19)
 14.6
äsuréà yonim äpannä müòhä janmani janmani
mäm apräpyaiva kaunteya tato yänty adhamäà gatim

Attaining repeated birth and death amongst the species of demoniac life, such
persons can never approach Me. Gradually they sink to the most abominable type of
existence. (Bhagavad-gétä 16.20)

The Birth, Family, and Knowledge

of the Followers of Demoniac Society is Useless

14.7
dhig janma nas tri-våd yat tad dhig vrataà dhig bahu-jïatäm
dhik kulaà dhik kriyä-däkñyaà vimukhä ye tv adhokñaje

To hell with our birth as brähmaëas! To hell with our learning of Vedic literature!
To hell with our performing sacrifice and observing the rules and regulations of
scripture! To hell with our families! To hell with our expert service in performing the
rituals exactly according to the description of scripture! To hell with it all, for as result
of these things we have become opposed to loving the blessed Supreme Lord, who is
beyond the speculation of our body, mind, and senses. (Bhäg. 10.23.40)

The Characteristics of Each Varëa

14.8
çamo damas tapaù çaucaà santoñaù kñäntir ärjavam
jïänaà dayäcyutätmatvaà satyaà ca brahma-lakñaëam

The symptoms of a brähmaëa are control of the mind, control of the senses,
austerity, penance, cleanliness, satisfaction, forgiveness, simplicity, knowledge, mercy,
truthfulness, and complete surrender to the Supreme Lord. (Bhäg. 7.11.21)

14.9
çauryaà véryaà dhåtis tejas tyägaç cätmajayaù kñamä
brahmaëyatä prasädaç ca satyaà ca kñatra-lakñaëam
 To be influential in battle, unconquerable, patient, challenging and charitable, to
control the bodily necessities, to be forgiving, to be attached to the brahminical nature,
and to be always jolly and truthful are the symptoms of a kñatriya. (Bhäg. 7.11.22)

14.10
deva-gurv-acyute bhaktis tri-varga-paripoñaëam
ästikyam udyamo nityaà naipuëyaà vaiçya-lakñaëam

Being always devoted to the demigods, the spiritual master and the Supreme Lord,
Viñëu; endeavoring for advancement in religious principles, economic development
and sense gratification (dharma, artha, and käma), believing in the words of the
spiritual master and scripture, and always endeavoring with expertise in earning money
are the symptoms of a vaiçya. (Bhäg. 7.11.23)

14.11
çüdrasya sannatiù çaucaà sevä sväminy amäyayä
amantra-yajïo hy asteyaà satyaà go-vipra-rakñaëam

Offering obeisances to the higher sections of society, being always very clean,
being free from duplicity, serving one's master, performing sacrifices without uttering
mantras, not stealing, always speaking the truth and giving all protection to the cows
and brähmaëas are the symptom of a çüdra. (Bhäg. 7.11.24)

Bhagavad-gétä on Varëäñrama

14.12
brähmaëa-kñatriya-viçäà çüdräëäà ca parantapa
karmäëi pravibhaktäni svabhäva-prabhavair guëaiù

Brähmaëas, kñatriyas, vaiçyas, and çüdras are distinguished by their qualities of

work, O chastiser of the enemy, in accordance with the modes of nature. (Bhagavad-
gétä 18.41)

Qualities of Brähmaëas

14.13
çamo damas tapaù çaucaà kñäntir ärjavam eva ca
jïänaà vijïänam ästikyaà brahma-karma svabhäva-jam
 Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom,
knowledge, and religiousness these are the qualities by which the brähmaëas work.
(Bhagavad-gétä 18.42)
Qualities of Kñatriyas

14.14
çauryaà tejo dhåtir däkñyaà yuddhe cäpy apaläyanam
dänam éçvara-bhävaç ca kñätraà karma svabhäva-jam

Heroism, power, determination, resourcefulness, courage in battle, generosity, and

leadership are the qualities of work for the kñatriyas. (Bhagavat-gétä 18.43)

Qualities of Vaiçyas and Çüdras

14.15
kåñi-go-rakñya-väëijyaà vaiçya-karma svabhäva-jam
paricaryätmakaà karma çüdrasyäpi svabhäva-jam

Farming, cow protection, and business, are the qualities of work for the vaiçyas,
and for the çüdras there is labor and service to others. (Bhagavat-gétä 18.44)

The Division of Varëa and äçrama According to Guåa and Karma

14.16
cätur-varëyaà mayä såñöaà guëa-karma-vibhägaçaù
tasya kartäram api mäà viddhy akartäram avyayam

According to the modes of material nature and the work ascribed to them, the
four divisions of human society were created by Me. Although I am the ultimate
creator of this system, you should know that I am not the direct creator, being
unchangeable. (Bhagavad-gétä 4.13)

Evidence from Çrémad Bhägavatam

About the Divisions Varëäçrama

14.17
 mukha-bähüru-pädebhyaù puruñasyäçramaiù saha
catväro jajïire varëä guëair viprädayaù påthak

[Camasa Yogendra said] From the mouth of Brahmä, the brahminical order has
come into existence. Similarly, from his arms, the kñatriyas have come, from his waist
the vaiçyas have come and from his legs the çüdras have come. These four orders and
their spiritual counterparts [brahmacäré, gëhastha, vänaprastha, and sannyäsa] combine
to make society complete. (Bhäg. 11.5.2)
14.18
ya eñäà puruñaà säkñäd ätma-prabhavam éçvaram
na bhajanty avajänanti sthänäd bhrañöäù patanty adhaù

For one who simply maintains an official position in varëasäçrama but does not
worship the Supreme Lord, Viñëu, he falls down from his puffed-up position into a
hellish condition. (Bhäg. 11.5.3)

14.18a
cäri varëäçramé yadi kåñëa nähi bhaje
svakarma karite se raurave paòi' maje

The followers of the varëäçrama institutions accept the regulative principles of the
four social orders (brähmaëa, kñatriya, vaiçya and çüdra) and four spiritual orders
(brahmacäré, gëhastha, vänaprastha, and sannyäsa). If, one carries out the regulative
principles of these orders but does not render service to Kåñëa, he falls into a hellish
condition of life. (Cc. Madhya 22.26)

In Satya-Yuga, There was Only one Varëa Paramahaàsa

14.19
ädau kåta-yuge varëo nåëäà haàsa iti småtaù
kåta-kåtyäù prajä jätyä tasmät kåta-yugaà viduù

In the beginning, Satya-yuga, there was only one social class, called "haàsa". In
that age everyone was perfect (in devotional service) from birth. That age is therefore
known as Këta-yuga, or the age in which all religious duties are fulfilled. (Bhäg.
11.17.10)
14.20
tretä-mukhe mahä-bhäga
 präëän me hådayät trayé
vidyä prädurabhüt tasyä
aham äsaà tri-vån makhaù

O blessed Uddhava, at the beginning of the Treta-yuga the threefold Vedas was
manifest from My heart thorough My breath; and through the threefold Vedas I (who
am known a Yajïa) appear as sacrifice. (Bhäg. 11.17.12)

14.21
vipra-kñatriya-viö-çüdrä mukha-bähüru-päda-jäù
vairäjät puruñäj jätä ya ätmäcära-lakñaëäù

The four social orders appeared from the universal form of the Lord. The
brähmaëas appeared from His face, the kñatriyas from His arms, the vaiçyas from His
thighs, and the çüdras from His feet. Each social order is characterized by specific
systems and behavior. (Bhäg. 11.17.13)
Previously, Everyone was a Brähmaëa.
Later, According to Guåa and Karma, Different Divisions Arose

14.22
na viçeño' sti varëänäà sarvaà brähmam-idaà jagat
brahmaëä pürva-såñöam hi karmabhir-varëatäà gatam

[Båghu Muni said] Previously there was only one varëa. Because everyone was
born of Brahmä, everyone was a brähmaëa. However, later on different castes were
categorized according to their activities. (Mahäbhärata, Çänti Parva 188.10)

The Position of Varëa-Dharma in Kali-yuga

14.23-27
brähmaëäù kñatriyä vaiçäù çüdräù päpa-paräyaëäù
nijacärä-vihénäç ca bhaviñyanti kalau yuge
viprä veda-vihénäç ca pratigraha-paräyaëaù
atyanta-käminaù krürä bhaviñyanti kalau yuge
veda-nindäkaräç caiva dyütacaurya karäs tathä
vidhavä-saìga-lubdhäç ca bhaviçanti kalau dvijäù
våtty-arthaà brähmaëäù kecit mahäkapaöa-dharmiëaù
 raktämbarä bhaviñyanti jaöiläù çmaçrudhäriëaù
kalau yuge bhaviñanti brähmaëäù çüdra-dharmiëa

In Kali-yuga, all four varëas are devoid of character and proper behavior and are
addicted to sin. The brähmaëas are devoid of Vedic knowledge and sacrifice. Giving up
the five sacrifices recommended in the Vedas and all brahminical behavior and
consciousness, they engage in inferior activities. They collect charity to satisfy their
unlimited appetite for sense enjoyment. The brähmaëas of Kali-yuga are characterized
by the qualities of lust and cruelty. Unholy in deed and thought, they take pleasure in
envy and malice. These professional thieves blaspheme the Vedas, drink liquor, and
exploit women for sex, taking great pleasure in adultery and fornication. They accept
extremely sinful means of maintaining their lives and, posing as svämés, dress in red
cloth and wear long hair and beards. In this way the wretched so called brähmaëas of
Kali-yuga accept the dharma of çüdras, that is, they become fourth-class men. (Padma
Puräëa)

Brähmaëas in Kali-yuga are Brähmaëas in Name only

14.28
räkñasäù kalim-äçritya jäyante brahma-yoniñu
utpannä brähmaëa-kule bädhante çrotriyän kåçän

Those who were räkñasas in previous ages, have taken birth as brähmaëas in Kali-
yuga to torment the physically weak saintly persons who are engaged in the culture of
hearing about the Lord. (Cb. Ädi 11.298)

The Evidence from Caitanya-Bhägavata

14.29
ei sakala räkñasa "brähmaëa" näma mätra
ei saba loka yama-yätanära pätra
kaliyuge räkñasa-sakala vipra-ghare
janmiveka sujanera hiàsä kariväre
e-saba viprera sparça, kathä namaskära
dharma-çästre sarvathä niñedha kariväre

All these demons are "brähmaëas" in name only. All of them will be finished by
the agents of the king of death, Yamaräja. In Kali-yuga, demons take birth in the
houses of brähmaëas to harass saintly persons. All the dharma-çästras forbid one to
touch, hear from or offer obeisances to such materialistic and demoniac brähmaëas.
(Cb. Ädi 11.293-295)

The småti on how the Brähmaëa Caste was Debased

14.30 and 31
jatiratra mahä-sarpa manuçyatve mahä-mate
saokarät sarva-varëänäà duñparékñyeti me matiù
sarve sarväsva patyäni janayanti sadä naräù
väìghaithunamatho janma maraëaï ca saman nåëäm

[Yudhiñöhira told Nahüña] O noble-minded and great serpent, it is very difficult to

ascertain one's caste because of promiscuity among the four orders. This is my opinion.
Men belonging to all castes beget offspring among women of all the different castes.
And among men of different caste the speech, sexual intercourse, birth, and death
have become are common to all. (Mahäbhärata, Vana Parva 180.31-32)

The Opinion of the Truth-Loving Vedic ëïis

14.32
'na caitad-vidmo brähmaëaù smo vayam abrähmaëa veti'

"We don't know whether we were brähmaëas or non-brähmaëas. (Mahäbhärata,

Vana Parva 179.33)

The Çruti, Småti, Puräëas, and Itihäsas

on the Occupational Duties of Brähmaëas

14.33
Brahma-kñatriya-vaiçya-çüdro iti catväro varëäs teñäà varëänäà brähmaëa eva
pradhäna iti veda-vacanänu-rüpaà småtibhir apy uktam. Tatra codyam asti ko vä
brähmaëo näma. Kià jévaù kià dehaù kià jätiù kià jïänaà kià karma kià dhärmika iti.
Tatra prathmo jévo brähmaëa iti cettana, atétänägatän eka dehänäà jévasyaika-rüpatvät
ekasyäpi karma-vaçädan-eka-deha sambhavät sarva çaréräëäà jévasyaika-rüpatväcca.
Tasmän na jévo brähmaëa iti. Tarhi deho brähmaëa iti cettnna, äcäëòälädi-paryantänäà
manuñyäëäà päïca-bhautikatvena. Dehasyaika-rüpatväj-jarä-maraëa dharmädharmädi
sämya-darçanäd brähmaëaù çvetavarëaù kñatriyo rakta-varëo vaiçyaù péta-varëaù çüdraù
kåñëa-varëa iti niyamäbhävät. Piträdi-çaréra dahane puträdénäà brahma-hatyädi-doña-
sambhaväcca tasmän na deho brähmaëa iti. Tarhi jäti brähmaëa iti cenna. tatra
jätyantarajantuñu aneka-jäti-saàbhavä maharñayo bahavaù santi. Eñya-çåogo mågyäù
kauçikaù kuçät jämbüko jambükät.Välméko valmékät. Vyäsaù kaivartta-kanyäyäm.
Çaçapåñöhät gautama. Vasiñöhaù urvaçyäm. Agastyaù kalase jäta iti çrutatvät. Eteñäà jätyä
vinäpyagre jïäna-prati-päditä åñyo bahavaù santi. Tasmän na jätiù brähmaëa iti. Tarhi
jïänaà brähmaëa iti cettnna. Kñatriyädayo'pi paramärtha-darçino'bhijïä bahavaù santi.
Tasmänha jïänaà brähmaëa iti. Tarhi karma brähmaëah iti cettanna. Sarveñäà
präëinäà prärabdha-saïcitägämi karma-sä dharmya-darçanät karmäbhipreritäù sant
janäù kriyäù kurvanéti. Tasmän na karma brähmaëa iti. Tarhi dhärmiko brähmaëa iti
cettnna. Kñatriyädayo hiraëyadätäro bahavaù santi. Tasmänna dhärmiko brähmaëa iti.
Tarhi ko vä brähmaëo näma. Yaù kaçcid-ätmänam-advitéyaà-jäti-guëa-kriyähénam
ñaòürmiñaò-bhävetyädi-sarva-doña-rahitaà satya-jïänänandänta-svarüpaà svayaà
nirvikalpaà açeña-kalpädhäraà açeñabhutähtaryämitvena vartamänaà antarbahiç-
cäkäçavadanu-syütama-khaëòänanda-svabhävam-aprameya manu bha vai kavedya -
parokñatayä bäsamänaà karatalämalakavat säkñäd-aparokñé-kåtya kåtärthatayä käma-
rägädi-doña-rahitaù çama damädi-sampanno cetä vartata, eva mukta-lakñaëo yaù sa eva
brähmaëa iti çruti-småti-puräëetihäsänäm-abhipräyaù. Anyathä hi brähmaëtva-siddhir
nästy eva.

The four varëas are: brähmaëa, kñatriya, vaiçya, and çüdra. Among these, the
brähmaëas are foremost. This is the verdict of the Vedas and the Småti. In these places
the question is asked, "Who is a brähmaëa? On what basis is someone a brähmaëa?
Among life (jéva), body (deha), birth (jäti), knowledge (jïäna), work (karma), and duty
(dharma) what is it that constitutes a brähmaëa?"
The first question is: Since the jéva is part of Brahman, and alive, does that make
him a brähmaëa? No. It is incorrect to call any jéva a brähmaëa. There are countless
jévas who have accepted innumerable material bodies according to their karma and
mentality, but they cannot all be called brähmaëas).
The next point is whether one's body (deha) makes one a brähmaëa. The answer
is no. The body of a caëòäla as well as that of all other men are subject to infirmity and
death. It is only with respect to the way in which the mentalities of different classes of
men are colored by different conceptions of religion and irreligion that brähmaëas are
called "white," (ïveta-varëa) kñatriyas "red," (rakta-varëa) vaiçyas "yellow," (péta-varëa)
and çüdra "black" (kåñëa varëa). In this way, it should be clearly understood that one is
not a brähmaëa on the basis of his body (deha). By burning up one's body one does not
become free from the sin of killing a brähmaëa; nor is that sin transferred to one's son.
In the same way one's brahminical status is not based on one's bodily condition, nor can
brahminical status be transferred simply by seminal discharge and the procreation of
children. Therefore it is concluded that the body (deha) does not make one a
brähmaëa.
The next point is whether one becomes a brähmaëa by birth (jäti). The answer is
no. In the midst of mixed ancestry have come great-souled åñés. The åñé Çëåga took birth
from a deer, and Kauçika was born from straw, Jämbùka åñé was raised by a jackal, and
Välmiké came from an anthill. Vyäsa was born from a fisherman's daughter and the
sage Gautama was born from a rabbit. Vaçiñtha was born from a dancing girl Urvaçé.
From a pitcher (in which semen was stored) the sage Agastya took birth. There are
many examples of great saints who did not know in what circumstances they took
birth. Therefore birth does not make a brähmaëa.
And what of jïäna? Knowledge does not make a brähmaëa either. Many kñatriyas
are vastly experienced in knowing the supreme goal of life. Therefore knowledge does
not make a brähmaëa.
What about fate? Karma does not make one a brähmaëa either. All living beings
have amassed karma from previous lives and have their karmic destinies to live out in
the future along with their karmas and dharmas. According to one's karmic desires he is
further implicated in karmic fate and continues to live in the world of action and
reaction. A "brähmaëa" is more than this, and therefore karma does not make one a
brähmaëa.
Then what about dharma, religion? Mundane piety does not make a brähmaëa
either. There are many examples of great kñatriyas who were highly religious and gave
much gold in charity, but they were not brähmaëas.
Then what is a brähmaëa? A brähmaëa is one who is absorbed only in the
Supreme Self. He is free from all mundane attributes of birth, work, and materialistic
qualities, who is free from all faults. His very nature is that he takes pleasure in the
knowledge of the limitless Supreme Truth. A real brähmaëa is completely absorbed in
the infinite, limitless, absolute Supreme Person (present within the heart of every
living being as the Supersoul just as ether pervades everything). That Supreme Lord is
indivisible, and His very nature is divine ecstasy. The infinite is not a mango that can
be grasped through sense experience; neither can He be known, directly or indirectly,
through mental speculation.) Such a brähmaëa is free from faults such as lust, anger,
greed, pride, illusion, and envy. He has all twelve brahminical qualities beginning with
peacefulness and self-control (çamo, dama, tapa, etc.). He is never envious and is free
from illusion and from any touch of pride and false ego. One who has these qualities
may be called a brähmaëa. This is the opinion of the Çruti, Småti, Puräëas and Itihäsas.
No other endowments of perfection can confer brahminical status. (Vajra-sücikä
Upaniñad)

Evidence from the Mahäbhärata

14.34
çüdre caitad-bhavel-lakñma dvije tac ca na vidyate
na vai çüdro bhavec-chudro brähmaëo na ca brähmaëoù

If it is seen that a çüdra has the characteristics of a brähmaëa he should be

considered a brähmaëa. Similarly, if a brähmaëa has the characteristics of a çüdra he
should be considered a çüdra. (Mahäbhärata, Vana Purva 180.25)

Evidence From Çrémad-Bhägavatam

 14.35
yasya yal lakñaëaà proktaà puàso varëäbhivyaïjakam
yad anyaträpi dåçyeta tat tenaiva vinirdiçet

If one shows the symptoms of being a brähmaëa, kñatriya, vaiçya, or çudra, as

described above, even if he has appeared in a different caste, he should be accepted
according to those symptoms of classification. (Bhäg. 7.11.35)

The Ancient commentator, Nélakaëöha, on the Conduct of Brähmaëas

14.36
evaïca satyädikaà yadi çüdro'pyasti tarhiso'pi brähmaëa eva syät çüdra lakñmakädikaà
na brähmaëo'sti näpi brähmaëa-
lakñmaçamädikaà çüdro'sti.
çüdro'pi çamädyupeto brähmaëa eva, brähmaëo'pi
kämädyupetaù çüdra eva
In the same way if a çüdra has qualities like truthfulness then he is a brähmaëa.
And if a brähmaëa does not show the qualities such as peaceful nature which are
appropriate for a brähmaëa, then he is a çüdra. If a çüdra has qualities like
equananimity then he is a brähmaëa. If a brähmaëa has qualities like lust then he is a
çüdra. (Nélakaëöha commentary on Mahäbhärata, Vana Parva 180.23-26)
Çrédhara Svämé's Opinion

14.37
çamädibhireva brähmaëädi vyavahäro mukhyaù na jätimäträt.
yad yadi anyatra varëäntare'pi dåçyeta, tad-varëästaraà
tenaive lakñmaëa-nimittenaivavarëena
vinirdiçet, na tu jätinimitenetyarthaù

The qualities of a brähmaëa, beginning with peacefulness (çamo, dama, tapaü, etc.)
represent the chief characteristics or principle behavior of a brähmaëa. On the other
hand, birth is no qualification for brahminical status. If one is seen to take birth in
another varëa, but has the qualifications of a brähmaëa, his birth should be disregarded
and he should be accepted as a brähmaëa. One who is born a brähmaëa may be
accepted as a brähmaëa if he has the qualifications, but otherwise he should not.
(Bhävärtha-dépikä commentary on Çrémad Bhägavatam 7.11.35)
 Mahäprabhu's Definition of What is and Isn't a Brähmaëa

14.38
sahaje nirmala ei 'brähmaëa'-hådaya
kåñëera vasite ei yogya-sthäna haya
'mätsarya'-caëòäla kene ihän vasäile
parama pavitra sthäna apavitra kaile

The heart of a brähmaëa is by nature very clean; therefore it is a proper place for
Kåñëa to sit. Why have you allowed envy to sit there? Because of this , you have become
like a caëòäla, the lowest of men, and you have also contaminated a most purified place
your heart. (Cc. Madhya 15.274-275)

The Evidence of the Småti

14.39
etan me saàçayaà deva vada bhütapate'nagha
trayo varëäù prakåtyeha kathaà brähmaëyamäpnuyuù
sthito brähmaëa-dharmeëa brähmaëyam-upajévati
kñatriyo vätha vaiçyo vä brahma-bhüyaà sa gacchati

[Umä said] "O Çiva, master of the bhütas. O sinless one, through what kind of
personal characteristics can the three classes of men kñatriya, vaiçya, and çüdra become
brähmaëas? Is it possible for them to become brähmaëas? Please enlighten my doubts
on this subject." Çiva said, "If a kñatriya or vaiçya is established in brahminical behavior,
and spends his whole life in brahminical conduct, it is seen that such a person has
attained brahminical status. (Mahäbhärata, Anuçäsana Parva 14.3.5,8)

The Verdict of the Mahäbhärata on the Occupation of Brämaåas

14.40 and 41

sämprataïca mato me'si brähmaëo nätra saàçayaù

brähmaëaù patanéyeñu vartamäno vikarmasu
yastu çüdro dame satye dharme ca satatothitah
taà brähmaëam ahaà manye våttena hi bhaved-dvijaù
 (The brähmaëa told the "hunter"), "In my opinion, you are a brähmaëa. Of this
there is no doubt. It is my consideration that the brähmaëa who is proud and addicted
to sin, who is full of vice and always engaged in evil and degraded practices, is certainly
a çüdra. On the other hand, a çüdra who is endowed with the virtues of righteousness,
self-restraint, and truthfulness is, in my opinion, a brähmaëa. The only qualifications
for brahminical status are truthful character and saintly behavior. (Mahäbhärata, Vana
Parva 215.13-15)

14.42 and 43

hiàsänåta-priyä lubdhäù sarva-karmopjévinaù

kåñëa çaucaparibhrañöhäste dvijäù çüdratäà gatäù
sarva-bhakñyaratirnityaà sarva-karmakaro 'çuciù
tyakta-vedastvanäcäraù sa vai çüdra iti småtaù

Brähmaëas who live a life of violence, lies, and greed, who are impure and indulge
in all kinds of karmic activity in order to maintain their lives are degraded to the status
of çüdras. Such a person, who eats anything and everything without discrimination,
who is attached to worldly things, who will accept any occupation just to make money,
who has given up Vedic dharma and proper behaviour is called a çüdra. (Mahäbharata,
Çänti Parva 189.7)

The Småti on the Occupational Behavior of Brähmaëas

14.44
yatraital-lakñyate sarpa våttaà sa brähmaëaù småtaù
yatraitan na bhavet sarpa taà çüdramili nirdiçet

[Yudhiñöhira said] "O serpent, whoever has the characteristics of a brähmaëa is

said to be a brähmaëa. One who doesn't have the characteristics of a brähmaëa is a
çüdra, even if he is "born" a brähmaëa. (Mahäbharata, Vana Parva 180.26)
An Example of the Conduct of a Brähmaëa

14.45
taà hoväca kià gotro nu saumyaséti.
Sa hoväca nähametadveda bho yad-gotro 'ham asmi.
Apåcchaà mätaram sä mä pratyabravéd
bhahvahaà caranté paricäriëé yauvane tvämalabhe.
 Sähaà etat na veda yad-gotras-tvamasi.
Jabälä tu nämä ahamasmi, Satyakämo näma tvamaséti.
So'haà satyakämo Jäbälo 'smi bho iti.
Taà hoväca naitadabrähmaëo vivaktum-arhati samidhaà
saumyä ähara. Upa tvä nesye. Na satyädagä iti.

Gautama asked Satyakäma, "My dear boy, what is your gotra?" The boy said, "I do
not know what my caste or family background is. I asked my mother, and she said,
'When I was young, I wandered here and there and knew many men. Then you were
born. I knew so many men that I don't know who your father is, or what your caste is.
All I know is that my name is Jabàla and your name is Satyakäma (One who wants
truth).' Therefore I am known as the Satyakäma of Jabàla, and do not know my caste".
Gautama said, "My dear boy, you speak truthfully, and therefore you must be a
brähmaëa. No one but a brähmaëa could speak such an unpalatable truth. O beautiful
young boy, go and bring me wood for the sacrificial fire. I shall initiate you as my
disciple, for you never depart from the truth. (Chändogya Upaniñad 4.4.4, Gautama)

14.46
ärjvavaà brähmaëe säkñät çüdro'närjava-lakñaëäù
gautamastv iti vijïäya satya-kämamupänayat

Truthfulness is the symptom of a brähmaëa, whereas dishonesty is the sysmptom

of a çüdra. Knowing this, Gautama Åñé initiated Satyakäma as a brähmaëa. (Chändogya
Upaniñad, Mädhva-bhäïya, Sàma-saàhitä)

The Evidence of Vedänta-sütra and the Example of Citraratha

14.47
"çugasya tadanädara-çravaëät sücyate hi"
näsau pauträyaëaù çüdraù çucäd-bravaëam eva hi çuda tvam
räjä pauträyaëaù çokäc-chudroti muninoditaù präëa-vidyäm-aväpyäsmät paraà dharma-
väptavän

The following story is from the Chandogya Upaniñad (Saävarga-vidya 4): There
was a great king named Jänaçruti Pauträyaåa, who was famous for his good works. Two
ëïis wanted to create a desire for spiritual knowledge in his heart and they took the
form of swans to accomplish this. One of them praised the king while the other
contemptously accused him of lacking spiritual knowledge. The swan then praised the
sage Raikva for being very learned. Upon hearing this the king was smitten with grief
and approached the sage Raikva with presents seeking spiritual knowledge from him.
Raikva twice addressed the king çüdra. "O Çüdra, you have brought all these presents,
and now you want me to instruct you?" Thereafter, Raikva taught him the spiritual
science.
The Brahma-sütra says: "Raikva addressed Jänaçruti Pauträyana as çüdra because
Pauträyana was overwhelmed with sorrow." The use of the word çüdra in this verse
does not mean that Jänaçruti was a çüdra at birth, but that he was lamenting. The
purport is that those who are overwhelmed by lamentation are known as çüdras. It is
written in the Padma-Puräëa that King Pauträyana was a kñatriya and that because of
his lamentation, Raikva Muni called him a çüdra. [The word çüdra, therefore, means
"one who laments."] Later, Pauträyana gained knowledge of the ultimate goal of life and
the supreme religion from Raikva. (Brahma-sütra 1.3.34)

Madhväcärya's Commentary, Quoting from Padma-Puräëa

14.48

"kñatriyatvävagateç ca uttaratra caitra-rathena liogät" bhäñye:

"ayaà açvatarératha iti citraratha samvandhinitvena liogena pauträyaëasya
kñatriyatvävagateç ca rathastvaçvataréyuktaçcitra
ityabhidhéyate iti brähme yatra vedo rathas tatra na vedo yatra no ratha iti ca brahma-
vaivarte"

The Brahma-sütra says: "That Jänaçrüti was kñatriya and not a çüdra is understood
from the rest of the story, where he is described along with a kñatriya, Abhipratàrin,
who was a Caitra-ratha." [Because Jänaçrüti was a kñatriya and not a çüdra by quality,
he was fit for hearing spiritual knowledge from Raikva Muni, who would not have
instructed him if he actuallly was a çüdra. The purpose of Raikva Muni's calling him a
çüdra was simply to illustrate that constant lamentation is the quality of a çüdra, and
that if he were to instruct Jänaçrüti, the king would have to rid himself of the tendency
toward lamentation. That Raikva did instruct Jänaçrüti is proof that the king freed
himself from the tendency, and was not a çüdra, but was qualified to study the Vedas.
Those who have the qualities of çüdras are forbidden to study the Vedas because they
will pervert the meaning of the Vedas.] The whole point is that one may know a
person's varëa from his qualities. (Brahma-sütra 1.3.35 and commentary)

Members of Other Castes who Became Brähmaëas

14.49
näbhägä-diñöaputro dvau vaiçyau brähmaëatäà gatau
 Näbhäga and Diñöhaputra were two vaiçyas who attained the status of brähmaëas.
(Hari-vaäça 11)

14.50-56
evaà vipratvamagamadvétahavyo narädhipaù
bhågoù prasädäd räjendra kñatriyaù kñatriyarñabha
tasya gåtsamadaù putro rüpeëendra iväparaù
sa brahmacäré virprarçiù çrémän gåtsamado 'bhavaà
putro gåtsamadasyäpi sucetäbhavat-dvijaù
varcäù sutejasaù putro vihavyastasya cätmajaù
vihavasya tu putrastu vita-tasya cätmajaù
vitatasya sutaù satyaù santaù satyas sya cätmajaù
çravästasya sutaçcarñiù çravasaçcäbhavattamaù
tamasaç ca prakäço 'bhuttanayo dvijasattamaù
prakäçasya ca vägindro babhuva jayatäà baraù
tasyätmajaç ca pramitirveda-vedäìgapäranga
ghåtäcyäà tasya putrastu rururnämodapadyata
pramadvaräyasta ruroù putraù samupadyata
çunako näma viprarñiryasya putro'tha çaunakaù

[Bhéïma] explained how King Vétahavya became a brähmaëa: "O King Rajendra,
best of the kñatriyas, Vétahavya was a kñatriya, but by the grace of Bhågu Muni, he
became a brähmaëa. His son, Gëtsamada, who was inferior to none save Indra, was a
brahmacäré and a learned Åñé. Gëtsamada's son, Suceta, was a learned brähmaëa.
Suceta's son was Varcäh, and his son was Vitatya, whose son was Vägindra. His son was
Santa, his son was ëïiçravä, his son was Tama. Tama's son, was the best of brähmaëas,
Prakäça, whose son was Vägindra, the foremost of all reciters of the Vedic mantras.
Vägindra had a son whose name was Pramati. Pramati was a master of all the Vedas and
their branches. Pramati begot in the womb of the apsarä, Ghëtàcé, a son named Ruru,
who had a son by his wife, Pramadvara. Ruru's son was the venerable åñé, Çunaka. The
son of Çunaka was the great sage Çaunaka (who heard Bhägavatam from Suta Gosvämé
at Naimiçaraåya).
In this way, O best of kings, the great king Vétahavya, a kñatriya, attained the
status of a brähmaëa by the mercy of Bhrgu, and by dint of his sons and decendants
becoming great brähmaëas. (Mahäbhärata, Anuçäsana, 30.66, 58, 60-65)
Examples from Bhägavatam on Brahminical Conduct

14.57
 yavéyäàsa ekäçétir jäyanteyäù pitur ädeçakarä mahä-çälénä mahä-çrotriyä yajïa-çéläù
karma-viçuddhä brähmaëä babhüvuù

In addition to these nineteen sons mentioned above, there were eighty-one

younger ones, all born of Rñabhadeva and Jayanté. According to the order of their
father, they became cultured, well-behaved, pure in their activities, expert in Vedic
knowledge and the performance of Vedic rituals. (Bhäg. 5.4.13)

14.58
püror vaàçaà pravakñyämi yatra jäto 'si bhärata
yatra räjarñayo vaàçyä brahma-vaàçyäç ca jajïire

[Çukadeva Gosvämé said] O Mahäräja Parikñit, descendent of Mahäräja Bhärata, I

shall now describe the dynasty of Püru, in which you were born, in which many saintly
kings appeared, and from which many dynasties of brähmaëas began. (Bhäg. 9.20.1)
14.59
käçyaù kuço gåtsamada iti gåtsamadäd abhüt
çunakaù çaunako yasya bahvåca-pravaro muniù

Kñatravïddha's son was Suhotra, who had three sons, named Käçya, Kuça, and
Gåtsamada. From Gëtsamada came Çunaka, and from him came Çaunaka, the great
saint, the best of those conversant with the ëg Veda. (Bhäg. 9.17.3)

The Words of Brahmä From the Padma-Puräëa

14.60-62
sac-chrotriya-kule jäto akriyo naiva püjitaù
asat-kñtrakule püjyo vyäsa-vaibhäëòukay yathä
kñatriyäëäà kule jäto viçvämitro'sti matsamaù
veçyäputro Vasiñöhaç ca anye siddhä dvijätayaù
yasya tasya kule jäto guëaväneva tairgunaiù
säkñäd brahmanayo vipraù püjéyah prayatnataù

[Lord Brahmä said] If one is born in a family of brähmaëas who are absorbed in
hearing divine sound, but has bad character and behaviour, he is not worshipable as a
brähmaëa. On the other hand, Vyäsa and Vaibhäëòaka Muni were born in unclean
circumstances, but they are worshipable. In the same way, Viçvamitra Muni was born a
kñatriya, but he became equal to me by his qualities and activities. Vasiñöha was born as
a son of a prostitute. Many other great souls who manifested the qualities of first-class
brähmaëas also took birth in similar humble circumstances, but they are also called
perfect. The place where one takes birth is of no importance in determining whether
one is a brähmaëa. Those who have the qualities of brähmaëas are recognized
everywhere as brähmaëas, and those who have such qualities are worshipable by
everyone. (Padma Puräëa, Sëïöhi-Khaëòa 43.321,322 Gautaméya-saàskaraëa)

The Seminal Brähmaëas of Kali-yuga are Impure

14.63
açuddhäù çüdra-kalpä hi brähmaëaù kali-sambhaväù
teñäm ägama-märgeëa çuddhir na çrota-vartmanä

The brähmaëas born in the age of Kali are merely çüdras. Their so-called Vedic
path of karma is polluted and cannot purify them. They can only be purified by
following the path of the äganas or païcaratrika-viddhi. (Hari-bhakti-viläsa 5.5, from
Viñëu Yämala)

What is Dékñä?

14.64
divyam jïänaà yato dadyät kuryät päpasya saàkñayam
tasmäd-dékñeti sä proktä deçikais tattva-kovidaiù

The process by which divine knowledge (divya jïäna) is given and sins are
destroyed is called dikña by the highly learned scholars who are expert in spiritual
affairs. (Hari-bhakti-viläsa 2.9, from Viñëu Yämala)

Dékñä can Make a Common man a Brähmaëa

14.65
yathä kaïcanatäà yäti käàsyaà rasa-vidhänataù
tathä-dékñä-vidhänena dvijatvaà jäyate nåëäm

Just as bell metal is transformed into gold by alchemy, a common man is

transformed into a twice-born brähmaëa by dékñä from a bona find spiritual master.
(Hari-bhakti-viläsa 2.12, from Tattva Sàgara)
 14.65a
nåëäà sarveñäm eva dvijatvaà "vipratä"

The purport is that anyone can become twice-born if he is properly initiated.

(Sanätana Gosvämé's Dig Darçiné commentary on the above verse)

The Guru Initiates the Humble Disciple

14.66
svayaà brahmaëi nikñaptän jätän eva hi mantrataù
vinétänatha puträdén saàskåtya pratibhodhayet
When the guru gives the mantra to his disciple according to the rules and
regulations of päïcarätrika-viddhi, then, by the influence of that mantra, the disciple
never takes birth again. A humble disciple conducts himself with great respect for his
spiritual master as if he is a son of the guru. To such a humble disciple, who has been
purified by the appropriate saàskäras, the guru teaches the meaning of the mantra.
This is the way that spiritual initiation is performed according to the rules and
regulations of scripture. (Närada Pañcarätra, Bharadväja-saàhitä 2.34)

The Evidence of Mahäbhärata

14.67
etaiù karma-phalair-devi nyüna-jäti-kulodbhavaù
çüdro'py ägama-sampanno dvijo bhavati saàskåtaù
O goddess, even a çüdra can be purified though carefully following the proper
conduct of a brähmaëa as prescribed in the Païcaratra. Thus he is purfied of karmic
reactions and by accepting initiation from a bona fide spiritual master he becomes a
brähmaëa. (Mahäbhärata, Anuçäsana Parva 143.46)

14.68
na yonir näpi saàskäro na çrutaà na ca santatiù
käraëäni dvijatvasya våttam eva tu käraëam

Neither birth, nor purificatory rites (saàskäras), nor learning, nor offspring are
qualifications for brahminical status. Only brahminical conduct is the basis for
brahminical status. (Mahäbhärata, Anuçäsana Parva 143.50)

14.69
 sarvo'yaà brähmaëo loke våttena tu vidéyate
våtte sthitastu çüdro'pi brähmaëatvaà niyacchati

All genuine brähmaëas in the world are brähmaëas by virtue of their conduct. A
çüdra who is established in good conduct is regarded as having attained the status of a
brähmaëa. (Mahäbhärata, Anuçäsana Parva 143.51)

The Conclusion of the Gosvämés

14.70
brähmaëa-kumäräëäà çaukre janmani durjätitväbhävo'pi savana-yogy-atväya puëya-
viçesamaya sävitra-janma-säpekñatvät. Tataçca adékñitasya çvädasya. çvädasya savana
yogyatva-pratiküla-durjätyäramakaà prärabdhamapi gatam eva, kintu çiñöhäcäräbhävät
adékñitasya çvädasya dékñäà vinä sävitryaà janma nästéti brähamana-kumäräëäà
savana-yogyatvä bhävävacchedaka puëya viçeñamaya-savitra janmäpekñävadasya
adékñitasya çvädasya sävitrya-janmäntaropekso vartata iti bhävaù

[This is a quotation from Jéva Gosvämé's commentary on a verse of Bhakti-

rasämåta-sindhu, Pürva Vibhäga 1.13, which Rüpa Gosvämé quotes from Çrémad
Bhägavatam (3.33.6).]
The Bhägavatam verse and its purport by Çréla Prabhupäda is given as follows:
"To say nothing of the spiritual advancement of persons who see the Supreme Person
face to face, even a person born in a family of dog-eaters immediately becomes eligible
to perform Vedic sacrifices if he once utters the holy name of the Supreme Personality
of Godhead or chants about Him, hears about His pastimes, offers Him obeisances or
even remembers Him.

Purport: Herein the spritual potency of chanting, hearing or remembering the holy
name of the Supreme Lord is greatly stressed. Rüpa Gosvämé has discussed the
sequence of sinful activities of the conditioned soul, and he has established, in Bhakti-
rasämåta-sindhu, that those who engage in devotional service become freed from the
reactions of all sinful activities. This is also confirmed in Bhagavad-gétä. The Lord says
that He takes charge of one who surrenders to Him and makes him immune to all reactions
to sinful activities.
If by chanting the holy name of the Supreme Personality of Godhead one becomes so
swiftly cleared of all reactions to sinful activities, then what is to be said of those persons
who see Him face to face? Another consideration here is that persons who are purified by
the process of chanting and hearing become immediately eligible to perform Vedic
sacrifices. Generally, only a person who is born in a family of brähmaëas, who has been
reformed by the ten kinds of purificatory processes and who is learned in Vedic literature is
allowed to perform the Vedic sacrifices, but here the word sadyaü, "immediately," is used.
 Çrédhara Svämé also remarks that one can immediately be eligible to perform Vedic
sacrifices. A person born in a family of the low caste which is accustomed to eating dogs is
so positioned due to his past sinful activites, but by chanting or hearing once in pureness, or
in a offenseless manner, he is immediately relieved of the sinful reaction. Not only is he
relieved of the sinful reaction, but he immidiately achieves the result of all purificatory
processes. Taking birth in the family of a brähmaëa is certainly due to pious activities in
one's past life, but still a child who is born in a brähmaëa family depends on his further
reformation upon initiation, acceptance of a sacred thread, and many other reformatory
processes.
But a person who chants the holy name of the Lord, even if born in family of
caådàlas, dog-eaters, does not need reformation. Simply by chanting Hare Kåñëa, he
immediately becomes purified and becomes as good as the most learned brähmaëa.
Çrédhara Svämé especially remarks in this connection, anena püjyatavaà lakñyate. Some
caste brähmaëas remark that by chanting Hare Kåñëa, purification begins. Of course, that
depends on the individual process of chanting, but this remark of Çrédhara Svämé's is
completely applicable if one chants the holy name of the Lord without offense for he
immediately becomes more than a brähmaëa. As Çrédhara Svämé says, püjyatvam: he
immediately becomes as respectable as a most learned brähmaëa and can be allowed to
perform Vedic sacrifices.
If simply by changing the holy name of the Lord one becomes sanctified instantly, then
what can be said of those persons who see the Supreme Lord face to face and who can
understand the descent of the Lord as Devahüti understands Kapiladeva. Usually,
initiation depends on the bona fide spiritual master, who directs the disciple. If he sees that
a disciple has become competent and purified by the process of chanting, he offers the
sacred thread to the disciple just so that he will be recognized as one-hundred-percent equal
with a brähmaëa. This is also confimed in the Hari-bhakti-viläsa by Çré Sanätana
Gosvämé:
"As base metal can be changed into gold by a chemical process, any person can
similarly be changed into a brähmaëa by dikñà-vidhäna, the initiation process." It is
sometimes remarked that by the chanting process one begins to purify himself and can take
birth in his next life in a brähmaëa family and then be reformed.
But at this present moment, even those who are born in the best brähmaëa families are
not reformed, nor is there any certainty that they are actually born of brähmaëa fathers.
Formerly the garbhädhäna reformatory system was prevalent, but at the present moment
there is no such garbhadhäna, or seed-giving ceremony. Under these circumstances, no one
knows if a man if factually born of a brähmaëa father. Whether one has acquired the
qualification of a brähmaëa depends on the judgement of the bona fide spiritual master.
He bestows upon the disciple the position of a brähmaëa by his own judgement. When one
is accepted as a brähmaëa in the sacred thread ceremony, under the päïcarätrika system,
then he is dvija, twice-born. That is confimed by Sanätana Gosvämé: dvijatvaà jäyate. By
the process of initiation, a person is accepted as a brähmaëa in his purified state of
chanting the holy name of the Lord. He then makes further progress to become a qualified
Vaiñëava, which means that the brahminical qualification is already acquired.
 The import of the above commentary by Jéva Gosvämé on this verse is summarized
as follows by Bhakti Hådaya vana Mahäräja in his translation of Bhakti-rasämåta-
sindhu (which Çréla Prabhupäda at one time authorized us to read in a letter to Yamunä
Däsé in 1968):
"According to Çré Jéva Gosvämé, though this rudimentary bhakti in a born caëòäla will
remove the effects of his past misdeeds, yet he must wait for the next birth in a higher social
status to qualify himself for the performance of the Vedic sacrifices. [Çréla Jéva Gosvaäé
says that just as one who is born a brähmaëa must wait to be purified though the sacred
thread ceremony in order to perform sacrifice, in the same way, one who has chanted the
holy name is eligible to perform Vedic sacrifice, but must wait to take birth as a brähmaëa
in order to actually perform Vedic sacrifice.]

Jéva Gosvämé, it is obvious, is reluctant to disturb the social order and tries to
conform, as far as possible to the extant practices and ideas of the Hindu society of his
time. Viçvanatha Cakravarté, however, considers Jéva Gosvämé's view to give away the
whole case for the quality of prärabdha-pàpaharatva [power of deliverance from sin]
that is claimed for bhakti. Viçvanätha's view is that bhakti, however slight, will at once
remove all taints from the fallen human being and qualify him for the highest social
duties of the Hindus. This is rather a controversial problem. The question is between
'eligibility' and ' capability'. Jéva Gosvämé here argues that a brähmaëa born in a higher
social order because of good deeds in previous births is eligible to perform Vedic rituals;
while even a caëòäla born in the lowest social order owing to his misdeeds in previous
births, becomes fully capable of performing such Vedic rituals when his prärabdha is
wiped out by singing and listening to the name of the Lord in the stage of practice of
bhakti."
But, as even a person born in a brähmaëa family has to wait till his sacred thread
ceremony before he can actuallly perform such Vedic rituals in spite of his eligibility, so
a devotee born in a caëòäla family, is cleansed of his sins committed in previous births
by practising the rudiments of bhakti and becomes eligble to perform Vedic rites, but he
does not do this as he is not interested in the fruits of Vedic karma."

14.71
tad evaà dékñätaù parastäd eva tasya dhruvasyeva
dvijitva-saàskärasta-dävädhi-tatvättattan-manträdhi deväj-jätaù

As soon a Lord Brahmä was initiated by the gäyatré mantra he was twice born.
After this, the mantra sprang forth from the lotus mouth of that foremost of the
demigods and he began to chant the gäyatré [by which all subsequent brähmaëas are
initiated.](Brahma-saàhitä 5.27, Jéva Gosvämé's commentary)

Three kinds of Birth Seminal, Brahminical, and Mantra-dékñä

 14.72
mäturagre'dhi-jananaà dvitéyaà mauïjibandhane
tåtéyaà yajïa-dékñäyäà dvijasya çruti-codanät

The çruti states that a brähmaëa gets his first birth from his mother (çaukra-
janma, seminal birth). He gets his second birth by receiving the sacred thread (sàvitra-
janma), and finally he gets his third birth by yajïa-dékñä (ceremonial initiation at a fire
sacrifice). (Manu-saàhitä 2.169)
Çrédhara Svämé's Remarks on the Three Kinds of Birth

14.73
trivåt çotraà sävitraà daikñamiti triguëitaà janma

[In this verse from Çrémad Bhägavatam (10.23.39), dhig janma nastrivëd..."To hell
with our threefold birth as brähmaëas!] The word tëvët means the threefold births
çaukra-janma, purity of heredity and family, sàvitra-janma, investiture with the sacred
thread and initiation into the gäyatré-mantra, and daikña-janma (consecration for
Vedic sacrifices). (Çrédhara Svämé, Bhävärtha-dépikä 10.23.39)

Who has Done the Forty-eight Kinds of Saàskäras is a Brähmaëa

14.74
"yasyaite'ñöha catväriàçat saàskäräù sa brähmaëaù"

One who has performed the forty-eight kinds of saàskäras is a brähmaëa.

1. garbhädhäna impregnation
2. puàsavana causing the birth of a male child
3. sémantonnayana parting of the hair
4. jäta-karma the duties after the birth of a child
5. näma-karaåa naming ceremony
6. niñkramaëa taking the child out of the room for the first time
7. anna-präçäna eating grains
8. karaåavedha piercing ears
9. caudakarma shaving the head
10. upanayana sacred thread
11. samävartane completing education
12. viväha marriage
13. antyeñöi funeral
14. deva yajïa sacrifice to the gods
15. pitå yajïa sacrifice to manes
16. bhuta yajïa sacrifice to living beings.
17. nara yajïa sacrifice to human beings
18. atithi yajïa treating the guests
19-41. deva-vrata catuïöhaya, aïöhakä-çräddha, pàrvaåa-çräddha, çrävané, ägräyaåé,
prauïöhapadé, caitra, càturmäsya, niruòa paçubandha, sauträmaåi, agniïöhoma,
atyagniïöhoma, uktha, ïoòaïé, väjpeya, atirätra, äptoryäma, räjasüyä names of various
sacrifices
42-45. agnyädheyam, agnihotram, darça-paurëamasya, agrayäåeïöi.
46. çauca cleanliness
47. anäyasa-maìgaläcära The auspicious acts done without endeavor.
48. akärpaåya aspåhä freedom from miserliness and desire. (Mahäbhärata, Çänti Parva
189.2)

The One Branch and the Many Branches

14.75
yad apy uktaà garbhädhänädi-dähänta-saàskäräntara-sevanäd bhägavatä näma-
brähmaëyam-itiù taträpy-ajïänam-eväparädhyati, na punaräyusmato doñaù; yadete
vaàça-paramparayä bäjasaneya-çäkhä-madhéyänäù kätyäyanädi-gåhyokta-märgeëa
garbhädhänädi-saàskärän kurvate, ye punaù särvatranuvacana-prabhåti trayé-dharma-
tyägena ekäyana-çruti-vihitäneva catväriàçat saàskärän kurvate te'pi svaçäkhä
gåhyoktam-arthaà yathädanutiñöhamänäù na çäkhäntaréya-karmänuñöhänäd-båähmaëyät
pracyavante, anyeñämapi paraçäkhä-vihita-karmän-anuñöhäna-nimittä-brähmaëya-
prasaëgät.

[In the Ägama-Prämäëya, Yämunäcärya establishes the Prämäëya, or authority, of

the Païcarätrika scriptures (ägama, tantra, çästra) in defense against the community of
smärta brähmaëas who were at the time challenging the authority of the Païcaratra
traditions as being non-Vedic. Because Yämunäcärya's credibility as a Vedic brähmaëa
could not be challenged, he was in a strong position to mount a defense of Païcarätrika
traditions.
According to Yämunäcärya, the class of qualified brähmaëas included those Deity
worshipers who were not professional, but who worshiped only for their own benefit
and the benefit of others, and who performed forty saàskäras or purificatory practices
based on the ancient Väjasaneya or Çukla Yajur Veda as an alternative to the
traditional Vedic practices. The ritualistic priests, or smärta-brähmaëas, who were
Yämunäcärya's enemies claimed that the practice of these alternate saàskäras were
non-Vedic, and therefore unholy. They accused Yämunäcärya of deceit by trying to
base the system of saàskäras on the lost Vedic scriptures. The äcärya's arguments on
this point were difficult for the smärtas to defeat, however, since the practice of
referring to lost Vedic scriptures was invented by the smärtas themselves to justify
their own non-Vedic practices and give them a "Vedic" basis. Even the strictest smärta
brähmaëa has to admit that there are injunctions and rituals in the dharma-çästras for
which there are no known Vedic injuctions, but for which a Vedic basis must be
presumed.
In light of this, smärta brähmaëas have often appealed to the lost Vedic scriptures
(such as the single original Veda which Vyäsadeva divided into three parts) in order to
justify the practices and rules of corollary Vedic literatures such as the Manu-saàhitä,
which forms much of the basis for smärta ritual. While the smärtas attempt to discredit
the idea that their own arguments can be used against them to establish Vedic support
for Païcarätrika practice, Yämunäcärya's arguments cannot be defeated without also
destroying the basis for smärta ritual.
Yämunäcärya says: It has been said that the Bhägavatas are polluted, because they
have given up the Vedic saàskäras, and have accepted an alternative system of
purifactory rituals, beginning with the garbhädhäna-saàskära and ending with the
funeral ceremony. My opponents have argued that the verdict of the scripture
concerning offenders is clear on this point. In answer to this, I must say, in the words of
Ayuïmän, that there is no fault in my opponents; the only fault is with their
ignorance, because the forty purificatory rituals of saàskäras practiced by the
Bhägavatas have descended from the "one Veda," the Ekäyana Çäkha, or the "one
branch" of the Çukla Yajur Veda, beginning with the Kätyäyana, which includes
scriptural injuctions about the prescribed religious ceremonies to be performed at birth,
marriage, and so on.
This process has descended through an ancient and unbroken family tradition in
different brahminical families who for many generations have followed all these
purifcatory practices, beginning with the garbhädhäna and other saàskäras. In fact,
those who perform these forty saàskäras cannot be considered unbrahminical for
failing to follow the saàskäras as they are mentioned in the three Vedas. They do not
fall from brahminical status simply for favoring the ancient and more traditional
saàskäras mentioned in the One Veda (Ekäyana-çruti) over those recommended in the
three Vedas. These devotee brähmaëas are simply following carefully the ancient
tradition of the one Veda and cannot be faulted for not following another branch of
the Vedas. If it were the case that a brähmaëa who follows the rules of one branch of
the Vedas is not "Vedic" and loses his caste for not following the rules of another
branch of the Vedas, then all brähmaëas would lose their caste, because different
systems of rules governing rituals are found in differenct parts of the Vedas. (And it is
not possible to follow all of them, since by following the rules of one system one will
violate the rules of other systems). (Çré Yämunäcärya, Ägama-prämäëa)

Vaiñëavas are not Çüdras

 14.76
na çüdrä bhagavad-bhaktäste tu bhägavatä matäù
sarva-varëeñu te çüdrä ye na bhaktä janärdane

One who is a paragon of devotion to the Supreme Personality of Godhead can

never be called a çüdra; rather he is glorified as a Bhägavata, or one who is connected
with Bhagavän. On the other hand, those who are antagonistic to bhakti are
considered to be çüdras, no matter what caste they are born in. (Hari-bhakti-viläsa,
10.165)
Except for Paramahaàsas, Devotees Worship
in Varëäçrama and Accept the Sacred Thread

14.77
bahiù sütram tyajed-vidvän yogam uttamam ästhitaù
brahma-bhäva-mayaà sütraà dhärayed yaù sa cetanaù

Established in the state of the highest yoga, the wise should reject the external
sacred thread. One who is really self-conscious must put on the thread constituted by
awareness of spiritual reality. (Brahmopaniñad 28)

The Sacred Thread Worn by Those who are Brähmaëas

in Name Only is the Ugly Conceit of the Proud

14.78
brahma-tattvaà na jänäti brahma-sütreëa gärvitaù
tenaiva sa ca päpena vipraù paçurudähåtaù

A so-called brähmaëa who has no spiritual knowledge, but who, out of pride,
wears the thread of a brähmaëa is certainly only a sinful impostor who is no better than
a two-legged animal. (Atri Saàhitä 372)

Real Brähmaëas

14.79
yathä käñöhamayo hasté yathä carma-mayo mågaù
yaç ca vipro'nadhéyänas trayaste näma vibhrati
 Just as an elephant made of wood is an elephant in name only, and a deer made of
leather is a deer in name only, similarly a brähmaëa who is devoid of Vedic knowlege is
a brähmaëa in name only. (Manu-saàhitä 2.157)

Giving the Sacred Thread to Those not on the

Vedic Path is Forbidden

14.80
yo'nadhétya dvijo vedam anyatra kurute çramam
sa jévan eva çüdratvam äçu gaccati säëvayaù

A brähmaëa who without studying the Vedas who labors for other things material
wealth, position, adoration, and other opulences, becomes çüdra along with all his
family members. (Manu-saàhitä 2.168)

14.81 - 84
vipraù saàskära-yukto na nityaà sandhyädi-karma yaù
naimitikastu no kuryät brähmaëa-bruva ucyate
yuktaù syät sarva-saàskärair-dvijastu niyama-vrataiù
karma kiïcit na kurute vedoktaà brähmaëa bruvaù garbhädhänädibhir yuktas
tathopanayanena ca
na karma-kåt na cädhéte sa jïeyo brähmaëa-bruvaù
adhyäpayati no çiñyän nädhéte vedam uttamam
garbhädhänädi-saàskärair yutaù syäd brähmaëa-bruvaù

A"brähmaëa" who has failed to perform any of the ten kinds of saàskäras, who
fails to regularly perform the duties of a brähmaëa, beginning with sandhya, vandya,
etc., is a brähmaëa in name only (brähmaëa-bruva). Such a "brähmaëa" fails to follow
any rules or vows, nor does he perform the ceremonial purificatory rituals mentioned
in the Vedas. He has not been properly purified either by garbadhäna-saàskära or by
the sacred thread ceremony, and neither does he study the Vedas. Such a worthless, so-
called brähmaëa does not study the best of Vedic scriptures, nor does he teach them to
his so-called disciples. (Padma Puräëa)

14.85
kulluka-bhaööa-öékä yo brähmaëaù kriyä-rahita
ätmänaà brähmaëaà bravéti, sa brähmaëa-bruvaù
 According to the commentary of Kulluka Bhaööa, one who is devoid of proper
behavior of a brähmaëa, and yet represents himself as a brähmaëa is a brähmaëa in
name only. (Manu-saàhitä 7.58)

14.86
atapäs-tvanadhéyänaù pratigraha-rucir-dvijaù
ambhasy-açma-plavenaiva saha tenaiva majjati

A brähmaëa devoid of austerity, who has not studied the Vedas, and yet accepts
charity as a brähmaëa is condemned. Such brähmaëas are like a stone raft both
themsleves and those who give them charity are doomed to go down in the ocean of
hellish material existence. (Manu-saàhitä 4.190)

The Consequences for the Brähmaëas in Name Only

14.87
aliìgo liìgiveñeëa yo-våttim-upajévati
sa liìginäà haratyenas-tiryag yonau cajäyate

When one unfit to wear the sacred thread of a brähmaëa wears it and earns his
livelihood through sinful and unholy behaviour, such a person incurs sin and takes
birth in sub-human wombs. (Manu-saàhitä 4.200)
Students and Pracitioners of Professional
Brahmanism are Condemned

14.88
bhåtak-ädhyäpako yaç ca bhåtak-ädhyäpitas-tathä
çüdra-çiñyo guruç caiva väg duñöaù kuëòa-golokau
One who teaches the Vedas by accepting salary, one who studies by giving salary,
disciple of a çüdra, guru of a çüdra, one who speaks nonsense and bastards should be
avoided. (Manu-saàhitä 3.156)

Demigod Worship and Other Unbrahminical Activities

14.89
api cäcäratas-teñäm abrahmaëyaà pratéyate
våttito devatä-püjä-dékñä-naivedya-bhakñaëam
 garbhädhänädi-dähänta-saàskäräntara-sevanam
çrautakriyä' nanuñöhänaà dvijaiù sambandha-varjanam
ity-ädibhiranäcärair-abrahmanyaà sunirëayam

Professional temple priests, who perform ritual worship of demigods in order to

maintain their livelihood and who accept non-Vedic tantric initiations to do so find
that their püjä, their dékñä, their sacrificial offerings, and their offerings of foodstuffs
are all unclean and unbrahminical. The results of their so-called saàskäras, beginning
with the garbhädhäna-saàskära, are burned to ashes. In order to correct themselves
they must again undergo all the saàskäras mentioned in the scriptures. Their study of
the çruti is without any positon; having given up their connection with the genuine
communtiy of twice-born brähmaëas, their worship is void and unbrahminical, and
their association is polluting to true brähmaëas. (Çré Yämunäcärya, Ägama Prämäëya,
discussion of Sätvata Çästra)

Demigod Worship by Brähmaëas is Condemned

14.90
devakoçopajévé yaù sa devalaka ucyate
våttyarthaà püjayed-devaà tréëi varñäëi yo dvijaù
sa vai devaloko näma sarva-karmasu garhitaù

One who worships the demigods in order to increase his material wealth is called
a "devala." Any brähmaëa who worships the demigods for three years is considered to
be a devala. All his work is condemned from beginning to end. (Çré Yämunäcärya,
Ägama Prämäëya)
14.91
eñäà vaàçakramä deva devärcä våttito bhavet
teñäm adhyayane yajïe yäjane nästi yogyatä

Whoever worships the demigods on the basis of his family tradition his study of
the Vedas, his yajïa, and his worship have no connection with proper brahminical
conduct. (Çré Yämunäcärya, Ägama Prämäëya)

Demigod Worship is Damned

14.92
äpadyapi ca kañöhäyäà bhéto va durgato'pi vä
 püjayenaiva våttyartaà deva-devaà kadäcana

One should not engage in demigod worship, in which one must suffer pain,
trouble, fear, danger, and difficulty. (Çré Yämunäcärya, Ägama Prämäëya)

Spiritual Brahmanism

14.93
ya etad akñaraà gärgi viditväsmäl-lokät praiti sa brähmaëaù

O Gàrgi, one who is acquainted with that infallible truth by which one
transcends death is a brähmaëa. (Bëhad-Äraëyaka 3.9.10)

14.94
tam eva dhéro vijïäya prajïäà kurvéta brähmaëaù

A wise person who knows the Supreme Lord, Parabrahman, through the process
of devotion, is a brähmaëa. (Bëhad-Äraëyaka 4.4.21)

Who is a Brähmaëa?

14.95 and 96
jäta-karmädibhir-yastu saàkäraiù saàskåtaù çuciù
vedädhyayana-sampannaù ñaò saö karmasvasthitaù
çaucäcärasthitaù samyag vighasäçé gurupriyaù
nityabralé satyaparaù sa vai brähmaëa ucyate

[Bharadväja Muni said, "O best of the twice-born, Åñi among the brähmaëas, best
of the orators of Vedic knowledge, kindly instruct us in the differences between
brähmaëas, kñatriyas, vaiçyas, and çüdras." Bhågu Muni replied]:
One whose birth and subsequent works have all been purified by the appropriate
saàskäras, who has the qualities of purity and cleanliness, who is devoted to Vedic
study, who performs worship of the Supreme Lord, Viñëu, and who instructs others in
that worship, who is a paragon of the six activities of a brähmaëa, whose behaviour is
never impure, who eats the remnants of his guru's prasàda, who is dear to the guru,
who always carefully follows his vows, and who is fixed in the truth is known as a
brähmaëa. (Bhäradväja Muni)
 A Vaiñëava is the Best of all and the Guru of Everyone

14.97
viñëor ayaà yato hyäsét tasmäd-vaiñëava ucyate
sarveçäà caiva varëänäà vaiñëavaù çreñöhaù ucyate

One who is related to Viñëu through devotion is known as a Vaiñëava. A genuine

Vaiñëava is superior to all the varëas and is the best of all. (Padma Puräëa, Uttara
Khaëòa 39)

A Vaiñëava from a Caëòala Family is Worshipable by Brähmaëas

14.98
urdha puëòram måjuà saumyaà sacihnaà dhärayed yati
sa caëòälo'pi çuddhätmä püjya eva sadä dvijaiù

A caëòäla who is a pure Vaiñëava at heart and who decorates the eleven parts of
his body with viñëu-tiläka and sandalwood paste is always worshipable, even by the best
of brähmaëas. (Padma Puräëa, Uttatra Khaëòa 66.84)

14.99 and 100

sakåt praëämé kåñëasya mätuù stanyaà pibenna hi
haripäde mano yeñäà tebhyo nityaà namo namaù
pukkasaù çvapaco väpi ye cänye mleccha-jätayaù
te'pi vandyä mahäbhägä haripädaika-sevakäù

One who even once completely gives up false ego and offers obeisances to the
lotus feet of Kåñëa will never have to take birth again. One who keeps the holy feet of
Hari within his mind is always worthy of worship. Whether one is a pukkasaü, a dog-
eater, or a mleccha, if he takes shelter of the lotus feet of Çré Hari with pure devotion,
and serves Him with attachment, is to be considered most fortunate and highly
worshipable. (Padma Puräëa, Svarga Khaëòa, 50.10)

Vaiñëavas are Infallible

14.101
sarvaträskhalitädeçaù sapta-dvépaika-daëòa-dhåk
 anyatra brähmaëa-kuläd anyaträcyuta-gotrataù

Mahäräja Pëthu was an unrivalled king who had the scepter for ruling all seven
islands on the surface of the globe. No one could disobey his irrevocable orders except
for the saintly persons, the brähmaëas, and the decendants of the Supreme Personality
of Godhead (the Vaiñëavas). (Bhäg. 4.21.12)

The Difference Between a Devotee

who is Low-Born and an Expert Brähmaëa

14.102

na me priyaç caturvedé mad-bhaktaù çvapacaù priyaù

tasmai deyaà tato grähyaà sa ca püjy yathä hyayam
A brähmaëa who is expert in studying all four Vedas is not dear to Me. But a
devotee who comes from a family of caëòälas is dear to Me. He should be offered gifts
and one should accept gifts from him. He is as worhipable as I am. (Hari-bhakti-viläsa
10.127)

One who Takes the Holy Name of Kåñëa, has Performed Austerity, Sacrifice, Holy
Baths, and Vedic Study, and is Saved

14.103

aho bata çva-paco 'to garéyän yaj-jihvägre vartate näma tubhyam

tepus tapas te juhuvuù sasnur äryä brahmänücur näma gåëanti ye te

O Lord, how glorious are they whose tongues always chant Your holy name! Even
if born in a family of dog-eaters, such persons are worshipable. Those who chant Your
holy name must have performed all kinds of austerities and sacrifices. They must have
achieved all the good qualities of the Äryans. They must have bathed at all the holy
places, studied the Vedas, and fulfilled all to chant the Vedas and perform yajïa. (Bhäg.
3.33.7)

The Behavior of Advaita Prabhu Instructs

that a Vaiñëava is the Guru of the Brähmaëas

14.104
 äcärya kahena, "tumi nä käriha bhaya
sei äcariba, yei çästra-mata haya
tumi khäile haya koöé-brähmaëa-bhojana"
eta bali, çraddha-pätra karäila bhojana

[After Advaita Äcärya offered Haridäsa Öhäkura the çräddha-paöra, which is

usually offered to a worshipable brähmaëa, Haridäsa Öhäkura was surprised. Reassuring
him] Advaita Äcärya replied, "My dear Haridäsa, do not be afraid, I shall behave
strictly according to the principles of the revealed scriptures. Feeding you is equal to
feeding ten million brähmaëas. Therefore, accept this çräddha-pätra." Thus Advaita
Äcärya made him eat. (Cc. Antya 3.221-222)

A Vaiñëava is the Guru for Millions of Brähmaëas

14.105
brähmaëänäà sahasrebhyaù satrayäjé viçiñyate
satra-yäji sahasrebhyaù sarva-vedänta-päragaù
sarva-vedänta-vit-koöyä viñëu-bhakto viçiñyate
vaiñëavänäà sahasrebhya ekänty eko viçiñyate

Among many thousands of brähmaëas, a yajïika brähmaëa is best. Amount

thousands of yajïika brähmaëas, one who fully knows Vedänta is best. Among millions
of knowers of Vedänta, one who is a devotee of Viñëu is best. And among thousands of
devotees of Viñëu, one who is an unalloyed Vaiñëava is best. (Bhakti-sandarbha 177)

Thus ends the Fourteenth Jewel of the Gauòéya-Kaëöhahära, entitled Varëadharma-

tattva

ÄÇRÄMA-DHARMA-TATTVA

Every Soul is in One of the Four Açrämas

15.1

sa hoväca yäjïavalkyo brahmacaryaà

isamäpya gåhé bhavet gåhé bhütvä vané bhavet.
 vané bhutvä pravrajet.
yadi' vetarathä brahmacaryädeva pravrajed-gåhäd vävanäd vä.
atha punara vraté vä vrat väsnätako vä snätako vä utsannägnir anagniko vä yadahareva
virajet tadahareva pravrajet

[Janaka, the sage amongst kings, asked Yäjïavalkya, the sage among åñés, "O great
souled sage, please instruct me on the qualifications of sannyäsa and the rules and
regulations for following that äçrama]. Yäjïavalkya said, "Upon completing one's life as
a brahmacäré, one should accept the gëhastha-äçrama. Having completed one's life as a
gëhastha, one should accept the äçrama of vänaprastha. After living for some time as a
detached vänaprastha, one should accept the sannyäsa äçrama.
Of course, if renunciation awakens in a person earlier in his life, he may take
sannyäsa directly from the brahmacäré äçrama, or even from the gëhastha äçrama,
without having to first pass though all the äçramas and become a vänaprastha. In any
äçrama, when one becomes anxious to renounce material enjoyment and render
exclusive service to the Lord in divine love, then whether he has completed the
religious practices that should be performed in the äçrama or not, whether he has
completed his Vedic study or not, whether he has completed the studies or not, and
whether he has performed the fire sacrifice or not as soon as that powerful tendency to
renounce material enjoyment and serve the Lord awakens in his heart that very day let
him give up his family, that very day let him accept the life of a wandering mendicant
and go away as a sannyäsé. (Jäbälopaniñad 4.1)

Definition of the Four Açrämas

15.2
gåhäçramo jaghanato brahmacaryaà hådo mama
vakñaù-sthaläd vane-väsaù sannyäsaù çirasi sthitaù
Out of My universal form the gëhastha äçrama originated from the loins,
brahmacàrya from the heart, vänaprastha from the chest, and sannyäsa from the head.
(Bhäg. 11.17.14)

Rules for the Different Açramas

15.3
sävitraà präjäpatyaà ca brähmaà cätha båhat tathä
värtä saïcaya-çäléna-çiloïcha iti vai gåhe

Then the thread ceremony for the twice-born was inaugurated as were the rules
to be followed for at least one year after acceptance and study of the Vedas, including
rules for observing brahmacàrya, vocations in terms of Vedic injunctions, various
professional duties in household life, and the method of maintaining a livelihood by
picking up rejected grains left behind in the fields. (Bhäg. 3.12.42)

15.4
vaikhänasä välakhilyau-dumbaräù phenapä vane
nyäse kuöécakaù pürvaà bahvodo haàsa-niñkriyau

The four divisions of vänaprastha, or retired life, are the vaikänasàs (those who
retire from active life and live on half-boiled meals), välakhilyas (those who quit their
former stock of grains upon receipt of more), audumbara (those who live on what they
get from the direction towards which they start after rising from bed), and phenapas
(those who live on fruits that fall from the trees). The four divisions of sannyäsa, or the
renounced order of life are kuöécakas (one who has just left the family, but who lives
nearby in a kuöira or hut, without attachment to his family), bahvodas (those who give
up all material activities and engage in transcendental service), haàsas (swanlike souls)
and niïriyas (those whose actions are completely spiritual). (Bhäg. 3.12.43)

Rules for Brahmacäris

15.5
dvitéyaà präpyänupürvyäj janmopanayanaà dvijaù
vasan guru-kule dänto brahmädhéyéta cähütaù

Having undergone all the necessary purificatory rites since conception, and
having attained the status of the twice-born by initiation in the gäyatré mantra and
investment with the sacred thread, brähmaëa boy should reside in the gurukula (as a
brahmacàri), control his senses and mind, and carefully study the Vedas as explained
by the guru. (Bhäg. 11.17.22)

15.6
äcäryaà mäà vijänéyän nävamanyeta karhicit
na martya-buddhyäsüyeta sarva-deva-mayo guruù
[Kåñëa said] The äcärya is My very Self. One should never envy the äcärya or
never blaspheme him or consider him an ordinary man, for he is the sum total of the
demigods. (Bhäg. 11.17.27)

15.7
säyaà prätar upänéya bhaikñyaà tasmai nivedayet
 yac cänyad apy anujïätam upayuïjéta saàyataù

In the morning and evening one should collect foodstuffs and other articles and
deliver them to the spiritual master. Then, being self-controlled, one should accept
only what the äcärya permits. (Bhäg. 11.17.28)

15.8
çuçrüñamäëa äcäryaà sadopäséta néca-vat
yäna-çayyäsana-sthänair näti-düre kåtäïjaliù

The brahmacäré, should always serve the äcärya and follow him in walking, in
resting, standing by with folded hands when he sits, and by attending him humbly in
all circumstances. (Bhäg. 11.17.29)

15.9
evaà-våtto guru-kule vased bhoga-vivarjitaù
vidyä samäpyate yävad bibhrad vratam akhaëòitam

Behaving in this way, and strictly following a vow of celibacy, the brahmacäré
should avoid sensual pleasures and reside in the äçrama of the äcärya to the end of his
studies. (Bhäg. 11.17.30)

15.10
evaà båhad-vrata-dharo brähmaëo 'gnir iva jvalan
mad-bhaktas tévra-tapasä dagdha-karmäçayo 'malaù

Observing the principles, such a brähmaëa and life-long brahmacäré, who is My

devotee, burns all the seeds of karma to ashes by his devotional austerity. Spotless and
pure, free of material contamination, such a devotee brahmacäré is as brilliant as fire.
(Bhäg. 11.17.36)

All Açramas are Meant for Serving Hari

15.11
brahmacaryaà tapaù çaucaà santoño bhüta-sauhådam
gåhasthasyäpy åtau gantuù sarveñäà mad-upäsanam
 Chastity, penance, purity, peacefulness, and kindness to all living beings
constitute gëhastha-dharma. A gëhastha who approaches his wife for procreating
children only on those days sanctioned by scripture is considered chaste. Worship of
Hari should be practiced by everyone, regardless of their position in society; it is the
duty of all varëas and äçramas. (Bhäg. 11.18.43)

Scriptures Make Concessions for Materialistic People

15.12
loke vyaväyämiña-madya-sevä nityä hi jantor na hi tatra codanä
vyavasthitis teñu viväha-yajïa-surä-grahair äsu nivåttir iñöä

Everyone is naturally inclined to have sex, eat meat, and drink wine. There is no
need for the scripture to encourage these things. The scriptures do, however, give
concessions to people who are determined to do these things. They grant license to
enjoy sex by allowing sexual intercourse with one's lawfully wedded wife at the proper
time of the month. They grant a license to eat meat to those who perform a certain
kind of sacrifice, and a license to drink wine to those who perform the Sautramaåi
sacrifice. The purpose of granting these licenses for sense gratification is only to
restrict these activities and encourage people to give them up altogether. The real
intention of the Vedic injunctions regarding sex, meat-eating, and wine-drinking is to
make one abstain from these activities. (Bhäg. 11.5.11)

Gåhasthas Should Not Get Bewildered by Family Life

15.13
kuöumbeñu na sajjeta na pramädyet kuöumby api
vipaçcin naçvaraà paçyed adåñöam api dåñöa-vat

One should not become attached to one's family members, nor should one become
bewildered trying to maintain them. Even though one may be a householder, he should
not be negligent in his devotion to the Lord. An intelligent householder should realize
that even the unseen enjoyments promised in the future, are as temporary as the so-
called pleasures he has already seen. (Bhäg. 11.17.52)

15.14
putra-däräpta-bandhünäà saìgamaù päntha-saìgamaù
anu-dehaà viyanty ete svapno nidränugo yathä
 Relationships of wife, sons, relatives, and friends are like the relationships of
pilgrims who meet by chance at a resting place for a few hours before going on their
way. When one leaves his body to accept another body, such friends and relatives are
forgotten, just as upon waking one forgets the characters in a dream. (Bhäg. 11.17.53)
15.15
itthaà parimåçan mukto gåheñv atithi-vad vasan
na gåhair anubadhyeta nirmamo nirahaokåtaù

Having realized the truth of such transitory relationships, the gëhastha lives in his
house like a pilgrim, a guest, or a stranger in a strange land. Dedicating himself entirely
to Kåñëa and giving up attachment to his body, his relatives, his house and home, he is
liberated even in this lifetime. (Bhäg. 11.17.54)

A Gåhastha May Live at Home, in the Forest, or on the Road

15.16
karmabhir gåha-medhéyair iñövä mäm eva bhaktimän
tiñöhed vanaà vopaviçet prajävän vä parivrajet

Having satisfied Me by executing his family duties properly while dedicating

himself to Me, My devotee may continue to remain at home, he may go to the forest as
a vänaprastha, or if he has a son, he may take to wandering about as a sannyäsé. (Bhäg.
11.17.55)

The Character of Those too Attached to Family Life

15.17
yas tv äsakta-matir gehe putra-vittaiñaëäturaù
straiëaù kåpaëa-dhér müòho mamäham iti badhyate

On the other hand, a gëhastha whose heart is attached to hearth and home, who
is always worried about money and children, and who is obsessed with sex, is a fool.
Such a person is bound by the misconceptions of "I and mine." (Bhäg. 11.17.56)

The Destination of Attached Householders

15.18
aho me pitarau våddhau bhäryä bälätmajätmajäù
 anäthä mäm åte dénäù kathaà jévanti duùkhitäù
evaà gåhäçayäkñipta-hådayo müòha-dhér ayam
atåptas tän anudhyäyan måto 'ndhaà viçate tamaù

[At the time of death such a fool thinks] "Alas! My mother and father have
reached old age. In my absence who will care for them? My wife and children are
helpless without me. How can any of these poor souls survive without me?" With his
heart thus overwhelmed by family sentiment, and filled with anxieties because of
attachment to house and home, such a fool, filled with worries, dies unhappy and
dissatisfied with his inability to realize his plans. He enters the blinding darkness of
hell. (Bhäg. 11.17.57-58)

Both Men and Women Should Avoid Family Attachment

15.19
tvak-çmaçru-roma-nakha-keça-pinaddham antar
mäàsästhi-rakta-kåmi-viö-kapha-pitta-vätam
jévac-chavaà bhajati känta-matir vimüòhä
yä te padäbja-makarandam ajighraté stré

The stupid woman who has not savored the aroma of the nectar of Your lotus feet
will become the lover of a "man" a live corpse made of flesh, blood, bones, stool, bile,
germs and air covered with skin, hair, beards, and mustaches. (Bhäg. 10.60.45)

Enjoyment of Conjugal Pleasures in Household Life is Condemned

15.20
ye mäà bhajanti dämpatye tapasä vrata-caryayä
kämätmäno 'pavargeçaà mohitä mama mäyayä

[In condemnation of materialistic devotees, the Lord said] Those who worship Me
the giver of liberation in order to enjoy conjugal happiness, who perform all kinds of
penance and sacrifice to that end, are fools deluded by sensual pleasure and ensnared
by the illusions of mäyä. (Bhäg. 10.60.52)

The Purpose of Household Life

15.21
 adhanä api te dhanyäù sädhavo gåha-medhinaù
yad-gåhä hy arha-varyämbu-tåëa-bhüméçvarävaräù

[Pëthu Mahäräja told the four Kumäras] A person who is not very rich and who is
attached to family life becomes highly glorified when saintly persons are present in his
home. The master and servants engaged in offering the exalted visitors water, a sitting
place and paraphernalia for reception are glorified, and the home itself is glorified.
(Bhäg. 4.22.11)

The Unholy Household

15.22
vyälälaya-drumä vai teñv ariktäkhila-sampadaù
yad-gåhäs tértha-pädéya-pädatértha-vivarjitäù
On the other hand, even though full of all opulence and material property, any
householder's house where the devotees of the Lord are never allowed to come in, and
where there is no water for washing their feet, is to be considered a tree in which
venomous serpents live. (Bhäg. 4.22.12)

The Duty of Vänaprasthas

15.23
vänaprasthäçrama-padeñv abhékñëaà bhaikñyam äcaret
saàsidhyaty äçv asammohaù çuddha-sattvaù çiländhasä

A vänaprastha should live by begging. He may accept food prepared from grains
left behind in the fields and markets. By such a practice, he will become purified, free
from delusion, and spiritually perfect. (Bhäg. 11.18.25)

Homes are in Different Modes

15.24
vanaà tu sättviko väso grämo räjasa ucyate
tämasaà dyüta-sadanaà man-niketaà tu nirguëam

In order to attain pure devotional service, one's faith, residence, eating, and
activities should all be pure. From the mode of goodness, one can develop to the mode
of pure goodness; therefore it is important to live in a place which is pure. The
following is a description of residences in the different modes of nature: A hut in the
forest is in the mode of goodness, an apartment in the city is in the mode of passion,
and a room in a gambling den is in the mode of ignorance. (Bhäg. 11.25.25)

Karma-sannyäsa, Jïäna-sannyäsa, and Tridaëòé-sannyäsa

15.25
jïäna-sannyäsinaù kecid-veda-sannyäsino 'pare
karma-sannyäsi-nas-tvanye trividhäù parikétitäù

There are three kinds of sannyäsa: karma-sannyäsa, jïäna-sannyäsa, and vedic-

sannyäsa. (Padma Puräëa, Svarga Khaëòa)

A Dhéra Sannyäsé

15.26
gata-svärtham imaà dehaà virakto mukta-bandhanaù
avijïäta-gatir jahyät sa vai dhéra udähåtaù
A sannyäsé is known as dhéra, or undisturbed, sober, and a self-realized soul when
he goes to an unknown, remote place and freed from all obligations and false ego, quits
his material body when it has become useless. (Bhäg. 1.13.26)

A Narottama Sannyäsé

15.27
yaù svakät parato veha jäta-nirveda ätmavän
hådi kåtvä harià gehät pravrajet sa narottamaù

A narottama, or first class human being, is one who awakens and understands,
either by himself or from others, the falsity and misery of this material world and thus
leaves home and depends fully on the Personality of Godhead residing within the
heart. (Bhäg. 1.13.27)

Prohibition Against Karma-sannyäsa in Kali-yuga

15.28
açvamedhaà gavälambhaà sannyäsaà pala-paitåikam
 devareëa sutotpattià kalau païca vivarjayet

In this age of Kali, the following five kinds of karma-käëòa practices are
forbidden: offering a horse in sacrifice, offering a cow in sacrifice, accepting sannyäsa,
offering oblations of flesh to the forefathers, and a man begetting children in his
brother's wife. (Malamäsattatva-dhëta, Brahma Vaivarta Puräëa, Kåñëa-janma-khaëòa
4.115.113)

The Meaning of the Word Tridaëòé

15.29
vägdaòo'tha mano-daoòaù käya-daëòa-stathaiva ca
yasyaite nihitä-buddhau trédaëòéti sa ucyate

One who accepts in his mind the rod of chastisement for his speech, mind is
known as a tridaëòé one who has accepted the threefold rod of chastisement. (Manu-
saàhitä 12.10)

15.30
damanaà daëòaà yasya väo-manaù-käyänäà daoòäù niñiddhäbhidhänäù sat-saokalpa--
pratiñiddha-vyäpära-vyäpära-tyägena buddäva-vasthitäù sa tridaëòéty-ucyate na tu
daëòa-traya-dhäraëa-mätreëa
The word daëòa means "punishment." One who "punishes" the speech, mind, and
actions means one who gives up attachment for material sense enjoyment and who
accepts what is favorable for the truth and rejects what is unfavorable for perfection.
Such a person is called a tridaëòé. It is not that anyone who carries around three sticks
can be called a tridaëòé. (Manu-saàhitä 12.10, Kalukka Bhaööa commentary on the
above verse from Manu-saàhitä).

Rüpa Gosvämé's Definition of Tridaëòé

15.31
väco vegaà manasäh krodha-vagaà
jihvä-vegam udaropastha-vegam
etän vegän yo viñaheta dhéraù
sarväm apémäà påthivéà sa çiñyät
 One who can control the forces of speech, mind, anger, the tongue, the belly, and
the genitals is known as a Gosvämé and is qualified to accept disciples all over the
world. (Upadeçämåta 1)

Tridaëòé-sannyäsa is Mentioned in the Ancient Vedas

15.32
tatra paramahaàsä näma saàvartakäruëi-çvetaketu-durväsa-åbhü-nidägha-jaòa-bharata
dattätreya-raivataka-
prabhåtayo'vyakta liogä avyaktäcärä, anunmattä unmattavad äcarantastridaëòam
kamaëòallum çikyam pätraà jalapavitraà çikhäà yajïopavétaà cetyetat sarvaà bhuù
svähetyapsu parityajyätmänam-anvicchet

In addition to the previously mentioned paramahaàsas are these famous

wandering sannyäsés (parivrajakas), Samvartaka, Aruåinandana, Audàlaka, Çvetaketu,
Durväsà, ëbhu, Nidàgha, Jaòa Bharata, Dattàtreya, Raivata, and so on. They are all
paramahaàsas; none of them wear the outward signs of varëäçrama the çikhä and
sacred thread of a brähmaëa. They are not mad but behave like madmen. The
paramahaàsa, saying the mantra bhü-svähä (I offer you to the earth) leaves aside all
external paraphernalia of the renounced order, including the tridanòa, staff, the
waterpot, the begging bowl made from a gourd, the belt made of straw, the purifying
cup for water, the tuft of hair, the sacred thread, and dedicates himself solely to
following the order of the bona fide guru and the inner direction of the Paramätmä.
(Jäbälopanisad 6.1)

Çrémad Bhägavatam Mentions Tridaëòa-sannyäsa

15.33
kecit tri-veëuà jagåhur eke pätraà kamaëòalum
péöhaà caike 'kña-sütraà ca kanthäà céräëi kecana
pradäya ca punas täni darçitäny ädadur muneù

Some took away his tridaëòa, some stole his begging bowl, and others snatched
away his waterpot. Some of them pulled away his äsana, others harassed him by taking
his japa-mälä, his beads. Others grabbed at his clothing and took away his cloth. (Bhäg.
11.23.34)

The Tridaëòé Attains Perfection According to the Manu-saàhitä

 15.34
tridaëòam-etan-nikñipya sarva-bhüteñu mänavaù
käma-krodhau tu saàyamya tataù siddhià niyacchati

One who disciplines his mind, speech, and body and controls his lust and anger
towards other living beings and thus gives up these bad qualities is a tridaëòé and
attains liberation. (Manu-saàhitä 12.11)

The Häréta-saàhitä Glorifies Tridaëòa-sannyäsa

15.35
tridaëòa-bhåd-yo hi påthak samäcarecchanaiù çanair-yastu bahir-mukhäkñaù san-mucya
saàsära-samasta-bandhanät sa yäti viñëoramåtätmanaù padam

The tridaëòi sannyäsa gradually withdraws his senses from any connection with
sight, sound, taste, smell, etc., and becomes indifferent. His mind is gradually freed
from any trace of involvement with material enjoyment, and his behavior becomes
similarly pure. Such a sannyäsé has freed himself from family bondage and, becoming
liberated, he tastes the nectar of spiritual bliss at the lotus feet of Çré Viñëu. (Häréta-
saàhitä 6.23)

Çrédhara Svämé Mentions Tridaëòa-sannyäsa

in his Bhägavatam Commentary

15.36
"evaà bahüdakädi dharmän uktvä paramahaàsa-dharmänäha jïäna-niñöha iti särdhair-
daçbhiù bahir-virakto mukmukñù san jïäna-niñöhä vä mokñe'py anapekño mad-bhakto vä
sa saliogän
tridaëòädi-sahitän äçramäàs-tad-dharmäàs-tyaktvä tadäsaktià tyaktvä yathocitaà
dharmaà cared ity arthaù" punaräya

After explaining the duties of other sannyäsés such as bahüdaka the duties of a
paramahaàsa are described in ten and a half verses begining with this one A
paramhaàsa may be one desiring liberation and thus fixed in knowledge or may be a
devotee who disregards even liberation. He should perform proper religious duties
without any attachment to material desires. He can give up all the external symptoms
of varëäçrama-dharma. He gives up the äçrama duties means he gives up attachment to
them and performs them with no material motive. (Bhävärtha-dépikä commentary on
Bhäg. 11.18.28)
 Çré Caitanya Mahäprabhu's Opinion on the
Tridaëòé Verse of Bhägavatam

15.37
prabhu kahe,—sädhu ei bhikñura vacana
mukunda sevana-vrata kaila nirdhäraëa
parätma-niñöhä-mätra veña-dhäraëa
mukunda-seväya haya saàsära-täraëa
sei veña kaila, ebe våndävana giyä
kåñëa-niñevaëa kari nibhåte vasiyä

Çré Caitanya Mahäprabhu approved of the ekam samasthaya parätma-niïöham

verse on account of the determination of the mendicant sannyäsé to engage in the
service of Lord Mukunda. He gave his approval of this verse, indicating that is was very
good. The real purpose of accepting sannyäsa is to dedicate oneself to the service of
Mukunda. By serving Mukunda, one can actually be liberated from the bondage of
material existence. After accepting the sannyäsa order, Çré Caitanya Mahäprabhu
decided to go to Vëådävana and engage Himself wholly and solely in the service of
Mukunda in a solitary place. (Cc. Madhya 3.7-9)

A Tridaëòi-sannyäsé Keeps his Çikhä, Sacred Thread,

and Sannyäsé Dress

15.38
çékhé yajïopavété syät tridaëòé sa-kamanòuluù
sa pavitraç ca käñäyé gäyatréï ca japet sadä

A tridaëòé sannyäsé keeps his çikhä as well as his sacred thread after renunciation,
He also carries a kamaëòalu. He wears saffron cloth, and remaining fixed in purity, he
chants the gäyatré mantra and the japa of the holy name. (Skanda Puräëa, Süta
Saàhitä)
15.39
ekaväsä dvidväsätha çikhé. yajïopavétavän
kamaëòalukaro vidväàs-tridaëòo yäti tat-param
 Wearing one or two pieces of cloth, maintaining the tuft of hair, and continuing
to wear the sacred thread, with a waterpot in his hand, a learned sannyäsé, who is the
best of men, attains the Supreme Lord. (Padma Puräëa, Svarga Khaëòa Ädi 13)

The Hundred and Eight Names of the Tridaëòé-sannyäsés

15.40
térthäçramavanäraëya-giri-parvata-sägaräù
sarasvaté bhäraté ca puré nämäni vai daça
gabhastinemir värähaù kñamit-tåparamärthinau
turyäçramé niréhaç ca tridaëòé-viñëu daivataù
bhikñur-yäyävaro viñöho nyäsé-räbhasiko muniù
viñöhalalo mahävéro mahattaro yathägataù
naiskarmya-paramädvaité çuddhädvaité jitendriyaù
tapasvé yäcako nagno raddhanté çuddhädvaité bhajanonmukhaù
sannyäsé maskaré klänto niragnir-närasiàhakaù
auòalomi-mahäyogi-çruväk bhavapäragaù
çramaëo'vahütaù çäntas yathärho daëòi-keçavau
nyastaparégraho bhakti-säro'kñré janärdanaù
urdhva manthi-tyakta-gåhäv-urdhvareto yatoñöha-dhåk viraktodäsénau tyägé siddhänté
çrédharaù çikhé
bodhäyano trivikramjo govindo madhusüdanaù
vaikhänaso yathäsvo vai vämano paramahaàasakaù
näräyaëa-håñékesé parivräjaka-maìgalau
mädhavo padmanäbhaç cauòupako bhrämé vaiñëavaù
viñëu-dämodarau svämé gosvämé paramogavaù
bhägavato hyakiïcanaù santo niskiïcano yatih kñapaëko'viñaktaçcordhva puëdro muëòi-
sajjanay
nirviñayé harerjano çrauté sädhu båhad-vraté
sthaviras-tat-paro paryaöakäcäryau svatantradhéù
kathyante yatinämäni prathitäni mahétale
añöhottara-çatäni tu vaidikakhyäni täni hi

There are one hundred and eight authorized Vedic names for sannyäsés, principle
among which are these ten: Tértha, äïräma, Vana, äraåya, Giri, Parvata, Sàgara,
Sarasvaté, Bhäraté, and Puré. In addition there are Gabhastinemi, Väräha, Kñamità,
Paramärthé, Turyäçramé, Nirtha, Tridaëòé, Viñëudevata, Bhiksu, Yäjävara, Viïöha,
Nyäsé, Räbhasika, Muni, Viïöhalala, Mahävéra, Mahattara, Yathägata, Naiskarmya,
Paramädvaité, Çuddhädvaité, Jitendriya, Tapasvé, Yäcaka, Nagna, Raddhanté,
Bhajanonmukha, Sannyäsé, Maskaré, Klànta, Niragni, Närasiäha, Auòalomé,
Mahäyogé, Sruväka, Bhavapàraga, Çramaåa, Avadhüta, Çänta, Yathärha, Daëòé,
Keçava, Nyataparigraha, Bhakti-sàra, Akñaré, Janärdana, Urdhva-manthé, Tyakta-
gëhä, Urdhvareta, Yatoïöha-dhëk, Virakta, Udàséna,
Tyägé, Siddhänté, Çrédhara, Çikhé, Bodhäyana, Trivikrama, Govinda, Madhusüdana,
Vaikhänasa, Yathäsva, Vämana, Paramahaàsa, Näräyaëa, Håñikeça, Parivräjaka,
Maìgala, Mädhava, Padmanäbha, Auòupaka, Bhrämi, Vaiñëava, Viñëu, Dämodara,
Svämé, Gosvämé, Parmagava, Bhägavata, Akiñcana, Santa, Niskiñcana, Yati, Kñapaåako,
Aviïakta, Urdhva-puëòro, Muëòi, Sajjana.Nirviïayé, Harijana, Çrauté, Sädhu, Bëhad-
vraté, Sthavira, Tatpara, Paryaöaka, Äcärya, and Svatantré. (Muktikopaniñad and
Sättvata-saàhitä)
**
A Tridaëòé-sannyäsé is Worshipable by all Açramas

15.41
devatä-pratimäà dåñövä yatià caiva tridaëòinam
namaskäram na kuryäcced upaväsena çuddhyati

One who does not offer obeisances upon seeing gods and sannyäsés should fast all
day for his purification. (Ekädaçé-tattve trispåçaikädasé-prakaraëa-dhåta-småti-väkya)

A Paramahaàsa Vaiñëava Surpasses all the Açramas

15.42
vaiñëavera bhakti ei dekhäna säkñät
mahäçramé o vaiñëavere kare daëòavat
sannyäsa-grahaëa kaile hena dharma
täïra pitä äsi' putrere kare namaskära
ata eva sannyäs-äçrama sabära vanditä
"sannyäsé-sannyäsé" namaskära se vihita
tathäpi äçrama-dharma chäòi' vaiñëavere
çikñä-guru çré kåñëa äpane namaskare

Seeing the great devotion of a Vaiñëava, even those in the highest äçrama as well
as other devotees offer their obeisances. To one who has accepted the order of
sannyäsa, one must bow down as would a son to his father. Everyone must bow down to
a sannyäsé, and offer them respect, saying, "O saintly one, O sannyäsé." Nevertheless,
devotees give up all concern for äçrama-dharma, and simply bow down before their
instructing guru and Kåñëa. (Cb. Antya 8.150-153)

Sarvabhauma Bhaööäcärya's Example

15.43
särvabhauma balena, "äçrame baòa tumi
çästramate tumi vandya, upäsaka ämi"
Sarvabhauma said to Çré Caitanya Mahäprabhu, [who appeared before him as a
sannyäsé], "Your äçrama is great. In the opinion of the çästra, You are worshipable by
one such as myself. (Cb. Antya 3.76)

Impersonalist Sannyäsés are Condemned

15.44
sannyäsé haiyä niravadhi "näräyaëa"
baliveka prema-bhakti-yoge anukñaëa
nä bujhiyä çaìkaräcäryera abhipräya
bhakti chäòi mäthä muòhäiyä duùkha päya

Sannyäsés always say the name of Näräyaëa and worship him in prema-bhakti-
yoga. Not understanding the position of Näräyaëa, the followers of Çaìkaräcärya give
up the path of bhakti; such fools attain only trouble and misery. (Cb. Antya 3.54,55)

Only Unmotivated Devotional Service Gives

Complete Satisfaction to the Soul

15.45
sa vai puàsäà paro dharmo yato bhaktir adhokñaje
ahaituky apratihatä yayätmä suprasédati

The supreme dharma for all humanity is that by which men can attain to loving
devotional service unto the transcendent Lord. Such devotional service must be
unmotivated and uninterrupted to completely satisfy the self. (Bhäg. 1.2.6)

Fallen Sannyäsés are Compared to Vomit-eaters

 15.46
yaù pravrajya gåhät pürvaà tri-vargävapanät punaù
yadi seveta tän bhikñuù sa vai väntäçy apatrapaù

One who renounces worldly things, gives up the life of a gëhastha, and leaves his
home to be a mendicant, a sannyäsé, and who then leaves the sannyäsa äçrama to again
pursue sex and money is like someone who vomits up a bad meal and then eats it again,
for he is eager to taste what has already been rejected. Such a brazen sinner and
condemned man is certainly shameless. (Bhäg. 7.15.36)

15.47
yaiù sva-dehaù småto 'nätmä martyo viö-kåmi-bhasmavat
ta enam ätmasät kåtvä çläghayanti hy asattamäù
Sannyäsés who at first consider that the body is subject to death, when it will be
transformed into stool, worms, or ashes, but who again give importance to the body and
glorify it as the self, are to be considered asat-tamaü, un-saintly, ignorant, and the
greatest rascals. (Bhäg. 7.15.37)

15.48
gåhasthasya kriyä-tyägo vrata-tyägo vaöor api
tapasvino gräma-sevä bhikñor indriya-lolatä

It is abominable for a person living in the gëhastha-äçrama to give up the

regulative principles of householder life. It is abominable for a brahmacäré not to follow
the brahmacäré vows while living under the care of the guru. It is abominable for a
vänaprastha to live in the village and engage in so-called social activities, and it is
abominable for a sannyäsé to be addicted to sense gratification. (Bhäg. 7.15.38)

15.49
äçramäpasadä hy ete khalv äçrama-viòambanäù
deva-mäyä-vimüòhäàs tän upekñetänukampayä

One who acts in this way is to be considered the lowest renegade. Such a
pretender is bewildered by the external energy of the Supreme Personality of Godhead,
and one should either reject him from any position, or taking compassion upon him,
teach him, if possible, to resume his original position. (Bhäg. 7.15.39)
Sannyäsés Should Not Become Väntäsés
 15.50
sannyäséra dharma nahe sannyäsa kariïä
nija janma-sthäne rahe kuöumba laïä

After taking sannyäsa, a sannyäsé should not remain in his home town,
surrounded by family and relatives. (Cc. Madhya 3.177)

The Behavior of the Great Souls Who are Transcendental to all the Açramas

15.51
yadä yasänugåhnäti bhagavän-ätma-bhävitaù
sa jahäti matià loke vede ca pariniñöitäm

When the completely opulent Supreme Lord sees the total surrender of a devotee,
He is pleased to award that soul His personal service; thus He bestows His causeless
mercy upon that soul, and at that time the devotee rises above the ordinary material
considerations of the Vedas. He thus shakes off all attachments to the external
strictures of the Vedas (such as those recommending karma-kaëòa) which are meant
for people in general. (Bhäg. 4.29.46)

15.52
äjïäyaivaà guëän doñän mayädiñöän api svakän
dharmän saàtyajya yaù sarvän mäà bhajeta sa tu sattamaù

[Kåñëa said] Having taken complete shelter of My lotus feet, a saintly person
renounces mundane religious and social duties and worships Me alone. Indeed, he is
the best of men. (Bhäg. 11.11.32)

The Vedic Explanation of Paramahaàsa

15.53
asau sva-putra-mitra-kalatra-bvandhvädiïchikhä-
yajïopavéte yägaà satraà svädhyäyaë
ca sarvakarmäëi sannyasyäyaà brahmäëòam
ca ùitvä kaupénaà daëòam äcchädanaë
ca sva çaréropabhogärthäya lokasyopakärärthäya ca
parigrahet. tacca na mukhyo'sti ko'yaà mukhya iti ced
 ayaà mukhyaù. na daëòam na kamaëòalüm na çikhäà
na yajïopavétaà na cäcchädanaà carati paramahaàsaù

A paramahaàsa gives up the following as being material and irrelevant: his

children, wife, friends, relatives, çikhä, sacred thread, yajïa, charity, study of the Vedas,
social and Vedic duties. These things are all of this world, they have a connection with
the fallible and temporary. Such a paramahaàsa accepts only the bare necessities
required to keep body and soul together. The paramahaàsa may sometimes accept the
daëòa, çikhä, sacred thread, and dress of a sannyäsé in order to benefit the fallen souls
of this world. For a paramahaàsa the daëòa, çikhä, sacred tread, cloth etc. are not
important. (Paramahaàsa Upaniñad 1-2)

The Supreme Lord, a Paramahaàsa,

is Transcendental to all Material Considerations

15.54
ahe daëòa, ämi yäre bahiye hådaye
se tomäre bahiveka e ta' yukta nahe
eta bali' balaräma parama-pracaëòa
phelilena daëòa bhäìgi "kari" tina khaëòa

O daëòa, within my heart, I find you to be external and useless. [since Çré
Caitanya Mahäprabhu is the Supreme Personality of Godhead as a devotee, He is the
topmost paramahaàsa. What need has He to carry a symbol of elevated status within
the varëas and äçramas of human society? A sannyäsa daëòa in His hands is
redundant] Saying this, Çré Balaräma, with great violence, broke into three pieces the
tridaëòé staff of renunciation belonging to Çré Caitanya. (Cb. Antya 2.205-206)

15.54a
tina khaëòa kari' daëòa dilä bhäsäïä

Nityänanda Prabhu broke Çré Caitanya Mahäprabhu's sannyäsa daëòa in three

places. (Cc. Madhya 5.143)

15.55
daëòa-bhaìga-lélä ei parama gambhéra
sei bujhe, duohära pade yäora bhakti dhéra
 The pastime of the breaking of the staff is very deep. Only one whose devotion is
fixed upon the lotus feet of the two Lords can understand it. (Cc. Madhya 5.158)

For Those who are Paramahaàsas, and are Therefore

Transcendental to all Considerations of Açrama,
the Red Cloth of a Sannyäsé is Inappropriate

15.56
rakta-vastra 'vaiñëavera' parite nä yuyäya

Red cloth is unfit for a paramahaàsa Vaiñëava to wear. (Cc. Antya 13.61)

Bhägavatam Gives the Characteristic Behavior of a Paramahaàsa

15.57
evaà-vrataù sva-priya-näma-kértyä jätänurägo druta-citta uccaiù
hasaty atho roditi rauti gäyaty unmäda-van nåtyati loka-bähyaù

When a person is actually advanced and takes pleasure in chanting the holy name
of the Lord, who is very dear to him, he is agitated and loudly chants the holy name.
He also laughs, cries, and chants just like a madman, not caring for outsiders. (Bhäg.
11.2.40)

The Mentality of a Paramahaàsa

15.58
nähaà vipro na ca nara-patir näpi vaiçyo na çüdro
nähaà varëé na ca gåha-patir no vanastho yatir vä
kintu prodyan-nikhila-paramänanda-pürëämåtäbdher
gopé-bhartuù pada-kamalayor däsa-däsänudasaù

I am not a brähmaëa, I am not a kñatriya, I am not a vaiçya or a çüdra. Nor am I a

brahmacäré, a householder , a vänaprastha, or a sannyäsé. I identify Myself only as the
servant of the servant of the servant of the maintainer of the gopés. (Cc. 13.80 from
Padyävalé 63)
Thus ends the Fifteenth Jewel of the Gauòéya-Kaëöhahära, entitled Açrama-dharma-
tattva.

ÇRADDHA-TATTVA

The Proper Funeral Ceremony

16.1
präpte räddha-dine'pi prägannaà bhagavate 'rpayet
taccheïeåaiva kurvvéta çräddhaà bhagavato naraü

Even on the day of çräddha, a devotee should first offer the food to the Lord and
then perform the çräddha ceremony with the Lord's remnants. (Hari-bhakti-viläsa
9.294)

16.2

viïåorniveditànnena yaïöavyaà devatàntaram

piörbhyaçcàpi taddeyaà tadänantyäya kalpate

The demigods should be worshiped with the food offered to Lord Visnu. Even
the forefathers should be offered the remanants of the Lord. This gives unlimited
benefit. (Hari-bhakti-viläsa 9.297)

16.3

bhakñyaà bhojyañca yatkiñcida nivedyägrabhoktari

na deyaà pitëdevebhyaü präyaçcitté yato bhavet

Without offering food first to Lord Viñëu, who is called agrabhoktà, or the prime
enjoyer, one should not offer anything to the forefathers, otherwise he has to perform
atonement. (Hari-bhakti-viläsa 9.314)

Vaiñëavas are Forbidden to Hold or Wear Kuça Grass

16.4
 saåkalpaà ca tathä dänaà pitëdevärccanädikam
Viñëumantropadiïöaçcema kuryät kuça chäraåam

If a person is initiated into the Viñëu mantra then he should not make a resolve
for any fruitive activity, nor give charity (for material gain), nor engage in the worship
of forefathers and so on; and he should not hold kuïa grass. (Skanda Puräëa)
Vaiñëavas Need not Perform Funeral Rites
or Offer Oblations to Forefathers

16.5

kiä dattair bahubhiü péëòairgayäçräddädibhir mune

yairarccito harirbhaktyä pitëarthañca dine dine

O sage, for those who everyday worship Lord Hari with devotion for the
satisfaction of their forefathers, what need is there for them to give away many
oblations in charity, and make pinda-däna at Gayä by performing the çräddha
ceremony? (Hari-bhakti-viläsa 9.308)

Lord Caitanya's Internal Reasons for Performing the Funeral Ceremony

16.6
prabhu bole 'gayä yäträ ämära
jata kñane dekhilàh caraåa tomära
tirthe piëòe dile se nistare pitëgaåa
sei järe piëòa diye tare sei jana
tomä dekhilei mätra koöi pitëgaåa
sei kñane sarva bandhu pàya vimocana
ataeva tértha nahe tomära samäna
tértharo parama tumi maìgala pradhära
saäsàra samudra haite uddhäro ämäre
ei ämi deha asamarpilàì tomäre
kåñëa pàda padmera amëtarasa pàna
àmäre käräo "tumi ei càhi dàra"
 Lord Caitanya said, "As soon as I saw your lotus feet my visit to Gaya was
successful. If one offers oblations to forefathers at the holy places then they are
liberated, but only the person to whom the oblations are offered. But just by seeing you
millions of forefathers immediately get liberation from all bondage. Therefore the holy
places are not equal to you, rather you are auspicious even to the holy places. Please
deliver Me from the ocean of saäsàra. Now I have surrendered Myself to you. Please
make me drink the nectar of the lotus feet of Krsna. I want this benediction. (Cb. Ädi
12.49-54)

Vaiñëavas Must Deceive the Smärtas for Their Own Good

16.7

svabhavasthaiü karmajaòàn vañcayan draviåadibhiü

harer naivedyasambhärän vaiñëavebhyaü samarpayet
One should trick the non-devotees by giving them unoffered items or wealth,
but one should offer the Lord's prasàda to the Vaiñëavas. (Hari-bhakti-viläsa 9.327)

Funeral Ceremony of the Karmis is Demonic

16.8

yastu vidyä vinirmuktaà mùrkhaà matva tu vaiñëavam

vedavidbhyo 'dadàdvipraü çräddhaà tadräkñasam bhavet

If a vipra, thinking an uneducated vaiñëava a fool, offers çräddha to the

brähmaëas who know the Vedas, then such çräddha is called demonic, or
räkñaïaçräddha. (Hari-bhakti-viläsa 9.316)

The Behavior of Advaita Äcärya

16.9
äcärya kahena, "tumi nä kariha bhaya
sei äcariba, yei çästra-mata haya
tumi khäile haya koöi-brähmaëa-bhojana"
eta bali, çraddhä-pätra karäilà bhojana
 Advaita Acarya replied, "My dear Haridasa, do not be afraid. I shall behave
strictly according to the principles of the revealed scriptures. Feeding you is equal to
feeding ten million brähmaëas. Therefore, accept this sraddha-patra." Thus Advaita
Acarya made him eat. (Cc. Antya 3.221-22)

The Characteristics of a Staunch Devotee

16.10

evamekäntinäà präyaü kérttanaà smaraåaà prabho

kurvatàm parama prétyä këtyamanyanna rocate

The unalloyed devotees who generally engage in performing kértana and

remembering the Lord with great love take no interest in other prescribed activities.
(Hari-bhakti-viläsa 20.382)

Thus ends the Sixteenth Jewel of the Gauòéya-Kaëöhahära, entitled Çräddha-tattva.

NÄMA-TATTVA

The Supreme Lord is the Root of all Religion

17.1
dharma-mülaà hi bhagavän sarva-vedamayo hariù
småtaà ca tad-vidäà räjan yena cätmä prasédati

The Supreme Person is the root of all dharma, the essence of all the Vedas, and
the meditation of all those great authorities who know the truth about the Supreme
Lord, and whose opinions becomes scripture. This is evidence, O King, and by
accepting this religious principle, everyone will attain the highest satisfaction of the
soul, mind, and body. (Bhäg. 7.11.7)

Kåñëa is the Only Way

17.2
 tapastu täpaiù prapatastu parvatä-daöantu térthani paöhastu cägamän
yajastu yägairvivadantu vädair harià vinä naiva måtià taranti

You may perform mountains of austerities, visit many holy places, study all the
Vedas, and perform all kinds of Vedic sacrifices, but without devotion to Kåñëa, none
of these things can save you from death. (Bhävärtha Dépikä 10.87.27)

Chanting the Holy Name is the Eternal

and Highest Dharma for all Souls

17.3
etävän eva loke 'smin puàsäà dharmaù paraù småtaù
bhakti-yogo bhagavati tan-näma-grahaëädibhiù

It is recognized that the highest religious principle in human society is devotional

service to the Supreme Personality of Godhead, beginning with the chanting of the
holy name of the Lord, näma-saäkértana. (Bhäg. 6.3.22)

The Holy Name is the Essence of the Çrutis

17.4
nikhila-çruti-mauli rama-mälä-dyuti néräjita-pädapaokajänta
ayi mukta-kulair upäsyamänaà paritas tväà harinäma saàçrayämi
O holy name, the tips of the toes of your lotus feet are eternally worshiped by the
glowing effulgence of the Upaniñads, the crest jewels of the Vedas. You are eternally
adored and chanted by great liberated souls like Närada and Çukadeva Gosvämé. O
Harinäma, clearing myself of all offenses, I take complete shelter of You. (Çréla Rüpa
Gosvämé, Kåñëa-nämäñöakam 1)

The Constitutional Nature of the Holy Name

17.5
näma cintämaëiù kåñëaç caitanya-rasa-vigrahaù
pürëah-çuddho nitya-mukto'bhinnatvän näma nämiëoù

The holy name of Kåñëa is a transcendental wish fulfilling gem it bestows all
spiritual benedictions, for it is Kåñëa Himself. It is the personification of divine mellow,
the fountainhead of all pleasure. The holy name of Kåñëa is eternally liberated and
spiritual. This is because the name of Kåñëa and Kåñëa Himself are nondifferent. (Çré
Bhakti-rasämåta-sindhu, Pürva-Vibhägaga 2.233)

17.6
ekam eva sac-cid-änanda-rasädi-rüpaà tattvaà dvidhä-virbhütam

The Supreme Absolute Truth is one reality whose form is eternal, fully cognizant,
and ecstatic. That Absolute reality who is the origin of all rasa appears in two forms, as
Kåñëa Himself and as the holy name of Kåñëa. These two forms are nondifferent
manifestations of the same eternal reality Kåñëa. (Bhakti-rasämåta-sindhu, Pürva-
Vibhäga 2.233, Jéva Gosvämé's Durgama-saågamané commentary)

The Vedas Sing the Glories of the Holy Name

17.7
oà äsya jänanto näma cid-viviktan mahante viñëo sumatià bhajämahe
oà tat sat

This mantra means, "O Lord Visnu, Your name is conscious (cit) and therefore
self-effulgent (mahas) and so even one with partial knowledge of the eternal nature of
Your name, and incomplete understanding of the glory of proper chanting, can attain
knowledge of You merely by repeating the syllables, because You, who are known by
Om, are self-existent (sat)." Thus it is seen that the name liberates a person from fear
and envy even if alluded to. (Bhagavata-Sandarbha 47)

17.7a
he viïåo te tava näma cita cit-svarupam ata eva mahaü sva-prakäça-rupaà tasmät asya
nämna ä éïadapi jänantaü ha tu samyak
uccàra-mahätmayädi puruskäreåa.
tathäpi vivaktan bruväåaü kevalaà tad-akñaräbhyäsa mätraà kurväåàü sumantiä tad-
viïayäà vidyäà bhajämahe präpnuyaü.
Ata eva bhayadveïàdau çré mùrteü aphurter iva sànketyä-dàvapasya muktidatvaà
çruyate.

O Viñëu! Your holy name is of the nature of divine consciousness it is

transcendental reality par-excellence. It is a manifestation of Your own divine form,
even if someone utters the holy name without knowing the names complete glories. To
utter the name without being fully aware of its glories means nämäbhäsa, or uttering
the syllables of the holy name which are only the outer reflection. Even in such a
positon we shall attain divine knowledge of the Lord, by such worship. Because this
line contains the word oä it indicates that the use of the word "sat" means svata-siddaü.
Therefore the divine form manifests upon one's having uttered the name (even when
there is nänäbhäsa because of sàìketya and so forth), and thus one attains liberation
from the postion of fear and envy. (Bhagavata Sandarbha 4)

The Glories of the Holy Name in the Småti-çästras

17.8
vede rämäyaëe caiva puräëe bhärate tathä
ädävante ca madhye ca hariù sarvatraù géyate

Throughout the Vedas, the Rämäyaåa, the Puräëas, and the Mahäbhärata, from
beginning to end, only the glories of the Supreme Lord Hari are sung. (Hari-vaäça)

The Holy Name Grants All Perfection in Kali-yuga

17.9
kaler doña-nidhe räjann asti hy eko mahän guëaù
kértanäd eva kåñëasya mukta-saìgaù paraà vrajet

My dear King, although Kali-yuga is an ocean of faults, there is still one good
quality about this age: Simply by chanting the Hare Kåñëa mahä-mantra, one can
become free from material bondage and be promoted to the transcendental kingdom.
(Bhäg. 12.3.51)

17.10
kåte yad dhyäyato viñëuà tretäyäà yajato makhaiù
dväpare paricaryäyäà kalau tad dhari-kértanät

What was attained in Satya-yuga through meditation, in Tretä-yuga through

sacrifice, and in Dväpara-yuga through Deity worship is realized in Kali-yuga through
hari-kértana. (Bhäg. 12.3.52)
17.11
dhyäyan kåte yajan yajïais-tretäyäà dväpare 'rcayan
yadäpnoti tadäpnoti kalau saokértya keçavam
 Whatever results was attained in Satya-yuga by meditation, in Treta-yuga by
yajïa, and in Dväpara-yuga by arcaåa, can only be attained in the Kali-yuga by hari-
näma-kértana, chanting the glories of Kåñëa, who is known as Keïava. (Padma Puräëa,
Uttara-khaëòa, 42nd Adhyäya)

17.12
kali-käle näma-rüpe kåñëa-avatära
näma haite haya sarva-jagat-nistära
näma vinu kali-käle nähi ära dharma
sarva-mantra-sära näma, ei çästra-marma

In the age of Kali, Kåñëa advents Himself in the form of the holy name. By the
holy name, the entire universe is delivered. There is no other dharma in the age of
Kali. The holy name of Kåñëa is the essence of all mantras and the purport of all
revealed scriptures. (Cc. Ädi 17.22 and 7.74)

Çrédhara Svämé on Glories of the Holy Name

17.13
aàhaù saàhara dakhilaà sakådudayädeva sakala-lokasya
taraëiriva timira-jaladhim jayati jagan-maìgalaà harer näma

Let the all-auspicious glories of the holy name, which benedicts the entire
universe, be victorious. Just as when the sun rises, it dispels the ocean of darkness, in
the same way, when the holy name has only slightly risen within one's heart, all one's
sins are completely destroyed. (Padyävalé 16, Çrédhara Svämé)

17.14
jïänamasti tulitaà ca tuläyaà prema naiva tulitaà tu tuläyäà
siddhir eva tulitätra tuläyäà kåñëa-näma tulitaà na tuläyäà

Knowledge and yogic perfection can be compared to one another, but prema and
kåñëa-näma have no comparison to anything within this world. They cannot be
weighed on the scales of mundane consideration. (Padyävalé 15, Çrédhara Svämé)

Rüpa Gosvämé on the Glories of the Name

17.15
 äkåñöiù kåta-cetasäà sumahatäm-muccäöanaà cäàhasäà
äcaëòälamamükaloka-sulabho vaçyaç ca mokñaçriyaù
no dékñäà na ca dakñinäà na ca puraçcaryäà manägékñate
mantro'yaà rasanä spåg eva phalati çré kåñëa nämätmakaù

The holy name of Kåñëa is an attractive feature for many saintly, liberal people. It
is the annihilator of all sinful reactions and is so powerful that save for the dumb who
cannot chant it, it is readily, available to everyone, including the lowest type of man,
the caëòäla. The holy name of Kåñëa is controller of the opulence of liberation, and it
is identical with Çré Kåñëa. Simply by touching the holy name with one's tongue,
immediate effects are produced. Chanting the holy name does not depend on
initiation, pious activities, or the puraçcaryä regulative principles generally observed
before initiation. The holy name does not wait for all these activities. It is self-
sufficient. (Padyävalé 29, Rüpa Gosvämé)

The Efficacy of Gäyatré and the Holy Name

17.16
kåñëa-mantra haite habe saàsära-mocana
kåñëa-näma haite päbe kåñëera caraëa

Through the gäyatré mantra one attains liberation from material existence.
Through the holy name one attains the lotus feet of Kåñëa. (Cc. Ädi 7.73)

The Glories of Hari-kathä

17.17
çrutam-apy-aupaniñadaà düre hari-kathämåtät
yan na santi dravac-citta-kampäçru-pulakädayaù

The Upaniñads have ascertained nirviçeïa brahma as the subject of the çruti,
whereas they only take a distant view of hari-kathä. This is because through hearing
and chanting about Brahman, one's heart is not moved, tears do not pour from the eyes,
and the bodily hairs do not stand on end. (Padyävalé 39)

The Glories of the Holy Name Surpasses that of Impersonal Brahman

17.18
 yad brahma-säkñät-kåti-niñöhayäpi vinäçamäyäti vinä na bhogaiù
apaiti näma-sphuraëena tatte prärabhda-karmeti virauti vedaù

O holy name! The seeds from which sin sprouts within the heart are not burned
to ashes by realization of Brahman or by constant meditation on eternal consciousness.
But, O holy name, as soon as You appear on the tongue of a sincere chanter, all the
karmic seeds of sin are burned to ashes. Thus all sinful reactions, past, present and
future are finished. This is proclaimed by the Vedas. (Kåñëa-nämäñöakam, Rüpa
Gosvämé 4)
Kértana of the Holy Name is Best of All

17.19
aghaccit-smaraëam viñëor-bahväyäsena sädhyate
auñöhaspandana-mätreëa kértanatu tato varam

The remembrance of Viñëu certainly cuts sin to pieces, but it is very difficult to
attain perfection through remembering Viñëu. Only after great effort is such
remembrance possible. However, simply by moving the lips, there is the kértana of the
holy name of Viñëu, and therefore kértana is the topmost process of devotional service.
(Hari-bhakti-viläsa, 11.453)

The Holy Name Surpasses Worship and Meditation

17.20

jayati jayati nämänanda-rüpaà murärer

viramita-nija-dharma-dhyäna-püjädi-yatnam
kathamapi sakådättaà muktidaà präëinä yat
param-amåtam-ekaà jévanaà bhüñaëaà me

All glories, all glories to the all-blissful holy name of Çré Kåñëa, which causes the
devotee to give up all conventional religious duties, meditation, and worship. When
somehow or other uttered even once by a living entity the holy name awards him
liberation. The holy name of Kåñëa is the highest nectar in my life and my only
treasure. (Bëhad-Bhägavatàmëta 1.1.9)

17.21
yena janma çataiù pürvaà väsudevaù sanarcitaù
 tan-mukhe hari-nämäni sadä tiñöhanti bhärata

O descendant of Bhärata, one who has previously worshiped Lord Väsudeva in

hundreds of lifetimes can now chant the holy name eternally. (Hari-bhakti-viläsa
11.454)

The Holy Name is not Regulated by Time, Place, and Circumstance

17.22 and 23
na deça niyamo räjan na käla niyamas tathä
vidyate nätra sandeho viñëor-nämänu-kértane
kälo'sti däne yajïe ca snäne kälo' sti saj jape
viñëu-saokértane kälo nästyatra påöhivétale

O king, there are no rules governing the time and place wherein the holy name of
Viñëu can be chanted. Of this there can be no doubt. Charity and sacrifice are
governed by various rules regarding time and place, as are the taking of one's bath and
the silent uttering of different mantras. But the holy name of Viñëu can be chanted in
saìkértana at any time in any place on earth. (Hari-bhakti-viläsa 11.412, 413)

17.24
na deça-niyamas tasmin na käla-niyamas-tathä
nocchiñöhädau niñedho 'sti çré harer-nämni lubdhaka

O hunter, there are no restrictions on when or where the holy name of Çré Hari
may be chanted and no prohibitions regarding the uncleanness of the mouth from
which the holy name comes forth. (Hari-bhakti-viläsa 11.408)

17.25
etävatälam agha-nirharaëäya puàsäà
saokértanaà bhagavato guëa-karma-nämnäm
vikruçya putram aghavän yad ajämilo 'pi
näräyaëeti mriyamäëa iyäya muktim

It should be understood that one is easily relieved from all sinful reactions by
chanting the holy name of the Lord and chanting of His qualities and activities. This is
the only process recommended for relief from sinful reactions. Even if one chants the
holy name of the Lord with improper pronunciation, he gets relief from material
bondage if he chants without offenses. Ajämila, for example, was extremely sinful, but
while dying he merely chanted the holy name, and although calling his son, he
achieved complete liberation because he remembered the name of Näräyaëa. (Bhäg.
6.3.24)

The Bhägavatam on Loud Kértana

17.26

nämäny anantasya hata-trapaù paöhan

guhyäni bhadräëi kåtäni ca smaran
gäà paryaöaàs tuñöa-manä gata-spåhaù
kälaà pratékñan vimado vimatsaraù

[Närada Muni said] Thus I loudly chanted the holy name of Kåñëa in kértana, not
caring for any social formalities. Such chanting and remembering of the holy name
benedicts everyone. In this way, I traveled across the earth, fully satisfied, humble, and
non-envious. (Bhäg. 1.6.26)

Loud Kértana is the Best

17.27
japato hari nämäni sthäne çata-guëädhikah
ätmänaï ca punäty-uccair-japan çrotån-punäti ca
Compared to that person who is attached to chanting japa, the person who
performs loud chanting of the holy name of Çré Hari is one hundred times better. This
is because the person who chants japa purifies himself, whereas the person who chants
the holy name loudly in kértana purifies himself, all those who are with him, and
everyone else who hear the holy vibration. (Çré Näradéya, Prahläda-väkya)

Loud Kértana Benefits the Chanter of the Holy Name

and Those Who Hear it

17.28
paçu-pakñé-kéöa-ädi balite nä päre
çunile se harinäma tä'ra saba tare
japile se kåñëa-näma äpani se tare
 ucca-saokértane para-upakära kare
ata eva ucca kari' kértana karile
çata-guëa phala haya sarva-çästre bole

The animals, birds, and insects cannot chant the holy name, but by hearing the
holy name chanted they can benefit. Chanting the japa of the holy name of Kåñëa
purifies oneself, but the loud saìkértana of the holy name of Kåñëa benefits all living
beings. Therefore, loudly chant the holy name of Kåñëa in kértana, and you will get one
hundred times the benefit of chanting japa. This is the verdict of all the çästras. (Cb.
Ädi 11.275-277)

Mahäprabhu Loudly Chanted the Holy Name

17.29
hare kåñëety uccyaiù sphurita-rasano nämagaëanä-
kåta-granthi çreëé-subhaga-kaöi-sütrojjvalakaraù
viçäläkño dérghärgala-yugala-kheloïcita-bhujaù
sa caitanyaù kià me punarapi dåçoryäsyati padam

Çré Caitanya Mahäprabhu loudly chants the Hare Kåñëa mantra, which dance
upon His tongue, as His radiant lotus hand counts the name by fingering the beads on
the beautiful knotted counting string tied to His waist. His beautiful lotus eyes stretch
to His ears and His arms reach to His knees. When will Çré Caitanya Mahäprabhu
again appear before my eyes? (Caitanyäïöhakam 5, Rüpa Gosvämé)

The Opinion of Baladeva on the Form of the Mahä-mantra

17.30
hare kåñëeti mantra-pratéka-grahaëaà.
Soòaça-nämätmanä dvätréàça-daksareëa mantreëoccair-uccäritena sphuritä kåta-nåtyä
rasanä jihvä yasya sah.
When the sixteen names and thirty-two syllables of the Hare Kåñëa mantra are
loudly vibrated, Kåñëa Himself dances on ones tongue. (Baladeva Vidyäbùïaåa, Stava-
mälà-vibhüïaåa-bhäïya)

Hare Kåñëa is the Mahä-mantra for the Age of Kali

17.31-37
 hare kåñëa hare kåñëa kåñëa kåñëa hare hare
hare räma hare räma räma räma hare hare
ñoòaçaitäni nämäni dvätriàçad varëakäni hi
kalau yuge mahä-mantraù sammato jévatäraëe
varjayitvä tu nämaitad durjanaiù parikalpitam
chandobaddhaà susiddhänta viruddhaà näbhyaset padam
tärakaà brahma-nämaitad brahmaëä guruëädinä
kalisantaraëädyäsu çruti-svadhigataà hareù
präptaà çré brahma-çiñyeëa çré näradena dhématä
nämaitad-uttamaà çrauta-päramparyeëa brahmaëaù
utsåjyaitan-mahä-mantraà ye tvanyat kaepitaà padam
mahänämeti gäyanti te çästra-guru laëghanaù
tattva-virodha-saopåktaà tädåçaà daurjanaà matam
sravathä parihäryaà syädätma-hitärthinä sadä
hare kåñëa hare kåñëa kåñëa kåñëa hare hare
hare räma hare räma räma räma hare hare

Hare kåñëa hare kåñëa kåñëa kåñëa hare hare, hare räma hare räma räma räma
hare hare: This sixteen-name, thirty-two syllable mantra is the mahä-mantra in the age
of Kali by which all living beings can be delivered. One should never abandon
chanting this mahä-mantra and take to other so-called purificatory processes which are
practiced by rascals, or engage in chanting other metrical compositions of the name of
Kåñëa that are against the pure conclusions of the scriptures, or are filled with
rasàbhäsa. About this divinely spiritual mahä-mantra, which delivers one from
material existence, the original guru, Lord Brahmä, has said, kali-santaraåädi çrutite,
"The çrutis have declared this mantra to be the best means of deliverance in the age of
Kali". Having all heard this from Brahmä, the sons and disciples of Brahmä, beginning
with Närada, all accepted the Hare Kåñëa mahä-mantra and, having meditated on it,
attained perfection. (Ananta-Saàhitä)

The Upaniñads on the Hare Kåñëa Mahä-mantra

17.38-39
hare kåñëa hare kåñëa kåñëa kåñëa hare hare
hare räma hare räma räma räma hare hare
iti soòaçakaà nämnäà kali-kalmaña-näçanam
nätaù parataropäyaù sarva-vedeñu dåñyate
 The sixteen names of the Hare Kåñëa mahä-mantra: hare kåñëa hare kåñëa kåñëa
kåñëa hare hare, hare räma hare räma räma räma hare hare destroy all the
inauspiciousness of the age of Kali. This is the conclusion of all the Vedas. (Kali-
santaraåa Upaniñad)

The Puräëas on the Hare Kåñëa Mahä-mantra

17.40
hare kåñëa hare kåñëa kåñëa kåñëa hare hare
raöanti halayä väpi te kåtärthä na saàçayaù

Hare kåñëa hare kåñëa kåñëa kåñëa hare hare: Whoever chants this mantra, even
neglectfully, will attain the supreme goal of life. Of this there is no doubt. (Agni-
Puräëa)

Chanting the Holy Name Qualifies One for Deliverance

17.41
madhura-madhuram-etan-maìgalaà maìgalänäà
sakala-nigamavallé-sat-phalaà cit-svarüpam
sakådapi parigétaà çraddhayä helayä vä
bhåguvara naramätraà tärayet kåñëa näma

The holy name of Kåñëa is the sweetest of the sweet and the most auspicious of all
auspicious things. It is the self-effulgent and beautiful fruit of the Vedic desire tree. O
best of the Bhågus, when the holy name is uttered once without offense, either
attentively or in attentively, it immediately ensures the deliverance of all human
beings from the bondage of illusion. (Hari-bhakti-viläsa 11.234, Skanda Puräëa)

The Holy Name is to be Chanted in the Stage of

Practice and in Perfection

17.42
etan nirvidyamänänäm icchatäm akuto-bhayam
yoginäà nåpa nirëétaà harer nämänukértanam
 O King, constant chanting of the holy name of the Lord after the way of the great
authorities is the doubtless and fearless way of success for all, including those who are
free from all material desires, those who are desirous of all material enjoyment, and
those who are self-satisfied by dint of transcendental knowledge. (Bhäg. 2.1.11)
Things Unfavorable for Näma-kértana

17.43
janmaiçvarya-çruta-çrébhir edhamäna-madaù pumän
naivärhaty abhidhätuà vai tväm akiïcana-gocaram

Those who are intoxicated by false ego on account of their good birth, wealth,
learning, and beauty, cannot cry out Your name with sincere feeling. Only those who
are materially bereft can chant Your name in purity. (Bhäg. 1.8.26)

The Characteristics of the Principal and Secondary Name

17.44
nämnämakäri bahudhä nija-sarva-çaktis
taträpitä niyamitaù smaraëe na kälaù
etädåñi tava kåpä bhagavan mamäpi
durdaivam édåçam ihäjani nänurägaù

O my Lord, Your holy name alone can render all benediction to the living beings,
and thus You have hundreds and millions of names like Kåñëa and Govinda. In these
transcendental names You have invested all Your transcendental energies and there
are no hard and fast rules for chanting Your name. O my Lord, out of kindness, You
enable us to easily approach You by chanting Your holy names, but I am so unfortunate
that I have no attraction for them. (Sikñàïöaka 2)

The Secondary Names of God and Their Symptoms

17.45
jaòä kåtira paricaye näma yata
prakåtir guëe gauëa vedera sammata
såñöi karttä paramätmä brahma sthiti kara
jagat saàhartä pätä yajïeçvara hara
 According to the Vedas, the secondary or inferior names of the Supreme Lord, Çré
Kåñëa are those which are in connection with the material world. For example: "God,"
"Creator of the Universe," "Paramätmä," "Supersoul," "Brahman," " Maintainer of the
Universe," "Destroyer of the Universe," "Savior," and "Lord of Sacrifice," and "He who
takes away," are some inferior or secondary names of Godhead. (Hari-näma-cintàmaåi)

Fruits of the Principal and Secondary Names of the Lord

17.46
ei rüpa näma, karma-jïäna-käëòa-gata
punya mokña däna kare çästrera sammata
nämera ye mukhya-phala kåñëa-prema-dhana
tära mukhya näme mätra labhe sädhugaëa

These inferior names of the Supreme Personality of Godhead, Çré Krsna are called
upon by those who are on the paths of karma and jïäna. According to the scriptures,
one who calls upon these names gets piety and liberation. On the other hand, the result
of chanting the principal names of the Lord [Govinda, Gopàla, Räma, Nandanandana,
Rädhänätha, Hari, Yaçomati-pränadhana, Madana-mohana, Çyämasundara, Mädhava,
Gopénätha, Vrajogopa, Rakhala, and Yadava] is kåñëa-prema. In this way, the saintly
attain love of Godhead by chanting the principal names of Godhead [while those
attached to karma and jïäna get mere piety and impersonal liberation by chanting
inferior and secondary names because their conception of Godhead is also secondary
and inferior.] (Hari-näma-cintàmaåi)

The Principal Name

17.47
aghadamana-yaçodänandanau nandasüno
kamala-nayana-gopécandra-våndävanendräù
praëata-karuëa-kåñëäv ity aneka-svarüpe
tvai mama ratir uccair vardhatäà nämadheya

O killer of the demon Agha, O son of Yaçoda, O son of Nanda, O lotus-eyed, O

moon of the gopés, O Lord of Vëndàvana, O merciful to the submissive, O Kåñëa, You
have manifest Yourself in innumerable forms out of Your infinite mercy. Let my
devotion to You go on increasing without any impediment. (Kåñëa-nämäñöakam, Rüpa
Gosvämé 5)
 The Fruit of Offenselessly Uttering the Principal Name

17.48
tuëòe täëòaviné ratià vitanute tuëòävalé-labdhaye
karëa-kroòha-kaòamviné ghaöayate karëärbudebhyaù spåhäm
cetaù präìgaëa-saìginé vijayate sarvendriyäëäà kåtià
no jäne janitä-kiyadbhir amåtaiù kåñëeti varëadvayi

"I do not know how much nectar the two syllables 'Këï-åa' have produced. When the
holy name of Krsna is chanted, it appears to dance within the mouth. We then desire
many, many mouths. When that name enters the holes of the ears, we desire many
millions of ears. And when the holy name dances in the courtyard of the heart, it
conquers the activities of the mind, and therefore all the senses become inert."
(Vidagdha-Mädhava 1.12)
The Sevenfold Results of Chanting the Principal Name

17.49
ceto-darpaëa- märjanaà bhava-mahä- -dävägni- nirväpaëam
çreyaù-kairava-candrikä-vitaraëaà vidyä- vadhu-jévanam
änandämbudhi- vardhanaà prati- padaà pürëämåtäsvädanaà
sarvätma-snapanaà paraà vijayate çré-kåñëa- saokértanam

Chanting the holy name of Kåñëa cleanses the mirror of the heart an extinguishes
the fire of misery in the ocean of birth and death. At that time, real auspiciousness
begins for the soul. Just as the evening lotus blooms in the moon's cooling rays, the
heart begins to blossom in the nectar of the name, and at last the soul awakens in full
knowledge of its real inner treasure a life of love with Kåñëa in the highest mellows of
devotion. Again and again tasting nectar, the soul dives and surfaces in the ever
increasing ocean of joy. In this way, all phases of the self are fully satisfied and purified
by bathing in the nectarean mellows of the holy name of Kåñëa. Therefore, let the
saäkértana of the holy name be victorious. (Çikñäñöaka 1)

The Principal Result of Chanting the Holy Name is Kåñëa-prema,

Not Dharma, Artha, Käma or Mokña

17.50
bhaktistvayi sthiratarä bhagavan yadi syäd
daivena naù phalati divya-kiçora-mürtiù
 muktiù svayaà mukulitäïjali sevate'smän
dharmärtha-käma-gatayaù samaya-pratékñäù

O Lord when a devotee, by good fortune, develops unflinching devotion to Your

transcendentally beautiful, youthful form, then liberation herself waits with folded
hands to be his maidservant. And right behind liberation, piety, economic
development, and sense enjoyment will wait for the chance to serve. (Kåñëa-karëämåta
107)

Näma-kértana Fulfills all Aspects of Bhajana

17.51
mantratas tantrataç chidraà deça-kälärha-vastutaù
sarvaà karoti niçchidram anusaokértanaà tava

[In the various kinds of Vedic sacrifice and worship mentioned in the Vedas]
There may be discrepancies in pronouncing the mantras and observing the regulative
principles, paraphernalia, but when Your Lordship's holy name is chanted, everything
becomes faultless. (Bhäg. 8.23.16)
The Pure Name Arises Within the Association of Devotees

17.52-53
mamäham iti dehädau hitvämithyärtha-dhér matim
dhäsye mano bhagavati çuddhaà tat-kértanädibhiù
iti jäta-sunirvedaù kñaëa-saìgena sädhuñu
gaìgä-dväram upeyäya mukta-sarvänubandhanaù

{Ajämila said] Simply because I chanted the holy name of the Lord in the
association of devotees, my heart is now becoming purified. Therefore I shall not fall
victim again to the false lures of sense gratification. Now that I am fixed in the
Absolute Truth, I shall not identify myself with the body. I shall give up the false
conception of "I" and "mine" and fix my mind on the lotus feet of Kåñëa. Because of a
moment's association with devotees [the Viñëudùtas], Ajämila detached himself from
the material conception of life with determination. Thus freed from all material
attraction, he immediately started for Hardwar. (Bhäg. 6.2.38-39)

17.54
särvabhauma-saìge tomära 'kaluña' haila kñaya
 'kalmaña' ghucile jéva 'kåñëa-näma' laya

Because of the association of [a devotee like] Sarvabhauma Bhaööäcärya, all your

contamination is now vanquished. When a person's heart is cleansed of all
contamination, he is able to chant the Hare Kåñëa mahä-mantra. (Cc. Madhya 15.276)

17.55
asädhu-saìge bhäi "kåñëa näma" nähi haya
"nämäkñara" bähiräya baöe näma kabhu naya

O brothers, the holy name of Kåñëa is never to be found in the association of

those who are un-saintly. The external sound of the holy name is never the name
proper. (Prema-vivarta)

The Holy Name Cannot be Realized Through the Material Senses

17.56
ataù çré kåñëa nämädi na bhaved grähyam indriyaiù
sevon-mukhe hi jihvädau svayam eva sphuratyadaù

Therefore the material senses cannot appreciate Kåñëa's holy name, form,
qualities, and pastimes. When a conditioned soul is awakened to Kåñëa consciousness
and renders service by using his tongue to chant the Lord's holy name and taste the
remnants of the Lord's food, the tongue is purified, and one gradually comes to
understand who Kåñëa really is. In other words, the holy name of Kåñëa can never be
grasped by the material senses. Only by rendering devotional service, beginning with
vibrating the Lord's glories upon the tongue, can one realize Kåñëa, for he will reveal
Himself directly to the sincere soul. The formula for perfection in chanting the holy
name. (Bhakti-rasämåta-sindhu 1.2.234)

17.57
tåëäd api sunécena taror api sahiñëunä
amäninä mänadena kértanéyaù sadä hariù

One should chant the holy name of Kåñëa in a humble state of mind, considering
oneself to be lower than a blade of grass. One should be more tolerant than a tree,
devoid of false prestige, and offer all respect to others, without expecting any respect in
return. In this way, one should always chant the holy name of Kåñëa. (Çikñäñöaka 3)
 The Formula for the Favorable Culture of the Holy Name

17.58
syät kåñëa-näma-caritädi-sitäpy avidyä-
pittopatapta-rasanasya na rocikä nu
kintv ädaräd anudinaà khalu saiva juñöä
svädvé kramäd bhavati tad-gada-müla-hantré

The holy name, character, pastimes, and activities of Kåñëa are all
transcendentally sweet like sugar candy. Although the tongue of one afflicted by the
jaundice of ignorance cannot taste anything sweet, it is wonderful that simply by
carefully chanting these sweet names every day, a natural relish awakens within this
tongue, and his disease is gradually destroyed at the root. (Upadeçämåta 7)

Determination for Chanting the Holy Name

17.59
khaëòa khaëòa hai' deha yadi jaya präëa
tabu ämi vadane nä chäòi harinäma

Even if you cut my body into pieces, I should not give up chanting the holy name.
(Cb. Ädi 11.91)

Kértana of the Holy Name Gradually Awakens the Form,

Qualities, and Pastimes of the Lord

17.60

kåñëa-näma dhare kata bala

viñaya-väsanänale mora citta sadä jale
ravintapta maribhümi sama
karëa-randhra patha diyä, hådi mäjhe praveçiyä,
variñaya sudhä anupama
hådaya haite bale, jihvära agrete cale
çabda-rüpe näca anukñaëa
kaëöhe mora bhaìge svara, aìga käïpe thara thara,
 sthira haite näpäre caraëa
cakñe dhärä, dehe gharma, pulikata saba carma,
vivarëa haila kalevara
mürccita haile mana, pralayera ägamana,
bhäve sarva-deha jara jara
kari'eta upadrava, citte varñ sudhäadrava,
more òäre premera sägare
kichu nä bujhite dila, mora ta bätula kaila,
mora citta vitta saba hare
lainu äçraya yäïra, henu vyavahära täï'ra
varëite näpäri ei sakala
kåñëa-näma icchämaya, yähe yähe sukhé haya
sei mora sukhera sambala
premera kälikä näma, adbhuta rasera dhäma
hena bala karaye prakäça
éçat vikaçi' punaù, dekhäya nija rüpa-guëa
citta hari' laya kåñëa-päça
pürëa vikaçita haiïä, vraje more yäya laiïä,
dekhäya more svarüpa-viläsa
more siddha-deha diyä, kåñëa-päçe räkhe giyä,
ei dehera kare sarva-näça
kåñëa-näma-cintämaëi, akhila rasera khani,
nitya-mukta, çuddha, rasamaya
nämera bäläi yata, saba la'ye hai hata
tabe mora sukhera udaya

My heart is just like a desert, hot with the rays of the sun. This is my internal
mental condition. The desire for mortal things cannot satisfy me because by nature
they are death-producing. And not one or two, but thousands of such death-producing
desires have taken shelter in my mind. So, my subconscious region is always burning.
This is my condition. But somehow, by the grace of the sädhu and guru, the holy name
of Kåñëa with its infinite prospect has entered through the holes of my ears and
reached the plane of my heart. And there, with some peculiar hope, with infinite,
auspicious possibilities, it touched my heart with a new kind of nectar.
New hope is aroused by that sound. Then by force it comes form the heart
towards the tongue. Not that by the endeavor of my tongue I am producing that sound
no. What came from the heart of a saint through my ear, entered my heart, and that
forcibly appeared on my tongue, and began to dance.
That is the holy name proper. It descends from above. It cannot be produced by
the material tongue. It's source is above. And through an agent of the absolute it comes
through the ear to the heart. From the heart it gathers some sympathy, then the holy
name of Kåñëa forcibly appears upon the tongue and begins to dance. With great force
it comes to the end of the tongue, and that sweet sound begins its dancing.
The real effects of the divine name have been described here. If it is a real and
living name, the voice will be choked up, there will be shivering in the body, and the
legs will be unable to stand. Sometimes tears will flow in a current on the body, and
one's hairs will stand on end. Sometimes changes of color will be found in the body,
and we will be unable to find any trace of the mind or consciousness.
We may fall in a swoon, the whole body and mind will appear as if it is being
attacked, shivering, and influenced in different ways.
Apparently it may seem that so many troubles are created in the body and the
mind, but the real heart is overflowing with a particular kind of strange, sweet juice.
Sometimes the devotee thinks, 'I am in an ocean of nectar. My whole existence is
within an ocean of nectarean liquid. I am beside myself. I can't understand where I am.
Where am I? What is this? What is all about me? It has almost made me mad. Am I a
madman? Where is my past experience, my seriousness, my gravity, where are they?
What am I? I have been converted wholesale by a foreign thing. I am a doll in the
hands of a great force, which is also so affectionate to me. I can't ascertain how it is
possible that by my faith I have entered this great, unknown environment, not
experienced before. And at last I find that I am captivated. My entire being, within
and without, has been captured by a particularly sweet force. I can't help being prey to
such a sweet power. I can't give any proper description of this. I came to take shelter of
Him and accept Him as my guardian; now at His hand I am being dealt with in such a
merciless and despotic way.
Still, I feel that everything is very pleasing , beyond my experience. What is this?
I can't resist anymore. I am fully captured. Let my fate go anywhere. I can't come out. I
am a captive in the hand of a sweet friend; my whole independence is gone. There is no
way left to me but to surrender. I am unable to describe my real position.
I find that He's an autocrat. Whatever He likes, He will do. Since it is not possible
for me to give any resistance, I must surrender. Let me also cooperate with whatever
He is pleased to do. Otherwise I find that the sweetness of the name is condensed like a
blossoming flower, and very wonderful streams of sweet current are flowing from it.
The holy name contains so many sweet variegated forms of current within Him, and
He is wonderfully expressing Himself in different ways. Sometimes He emanates a
peculiar type of color and figure, and disappears.
So many charming aspects are shown as if to my eyes within, and He forcibly
takes me to surrender at the foot of that altar. He shows Himself in His full-fledged
form, in Vëndàvana, in His Braja-lélä, with Rädhäräëé, and He takes me there. I find
that I am in the midst of His peculiar, very sweet and loving paraphernalia. And He
says, 'You see! I have so many wonderful things. This is your home. I am not merely
imagination, but concrete reality. You will find here that the environment is very
favorable and sweet. You are to live here.' I see there that He is dealing in different
ways with His associates, in different rasas. And I find that I have another body that
has emerged from my previous one, and that has a permanent place here in His service.
Such a new life I find here. And then I find ultimately that all consideration of
my past life and experience has vanished. And it is true: my real life is here. This is
proper, and that was a sham, that life has vanished. Then I find that chanting the holy
name gives me new encouragement, a new prospect, and new hope. Whatever we want,
whatever is our internal demand, it is supplied by the name. If we take the name, all
our internal hankerings will be fulfilled. It is eternal, it is the purest of the pure, and it
is full of ecstasy.
Now I find I have been completely converted. How, my innermost hankering is
this: Let whatever is against this sweet name vanish eternally from the world. If
anything is in opposition to this sweet life, let it vanish, and if necessary, I will give my
life to make it disappear from the world forever. Then others will be able to enjoy it at
their free will. No hindrance should come to that fulfillment of life. It has no other
second. So, everyone may come here, and if necessary, I will sacrifice myself to finish
any opposition, so that all can smoothly, peacefully, and without any danger, enjoy this
absolute, sweet, and blissful life. (Çaraëägati, Bhaktivinoda Öhäkura)

The Four Kinds of Nämäbhäsa

17.61
säoketyaà pärihäsyaà vä stobhaà helanam eva vä
vaikuëöha-näma-grahaëam açeñägha-haraà viduù

One who chants the holy name of the Lord is immediately freed from the
reactions of unlimited sins, even if he chants indirectly, to indicate something else, (as
in using the holy name to count drumbeats on a mëdaåga, or to pace oneself while
running), jokingly, for musical entertainment, or even neglectfully. This is accepted by
all scholars of the scriptures. (Bhäg. 6.2.14)

The Results of Nämäbhäsa

17.62
taà nirvyäjaà bhaja guëa-nidhià pävanaà pävanänäà
çraddhä-çudhyan-matir-itiräm-uttama-çloka-maulim
udyan anantaù-karaëa-kuhare hanta yan-näma-bhänor-
äbhäso'pi kñapayati mahäpätaka-dhväntadhäräm
 [Vidura said to Drthrastra] My dear brother, O ocean of good qualities, just fix
your mind on the lotus feet of Kåñëa, and worship Him with great faith. He is
worshiped with poetic hymns by great saints and scriptural authorities. Kåñëa is the
supreme savior amongst all other saviors. In the same way that even a slight glimpse of
the sun's rays dissipates the darkness of night, even a dim dawning of the holy name of
Kåñëa, will immediately dissipate all the darkness of ignorance and free one from even
the blackest contamination of sinful activity. (Bhakti-rasämåta-sindhu, Dakñina
Vibhäga, 1.103)

17.63
yad äbhäso' pyudyan kavalita-bhavadhvänta-vibhavo
dåçaà tat tvändhänäm api diçati bhakti-praëayiném
janas-tasyodättaà jagati bhagavan-näma-taraëe
kåté te nirvaktuà ka iha mahimänaà prabhavati

O divine sun of the holy name, even a slight reflection of You can dispel the
darkest ignorance from the minds of those who are sunk in worldliness and grant the
spiritual vision upon those who are spiritually blind. Who, then, can find the end of
Your infinite glories? Who is there expert enough to completely sing the limits of Your
greatness? [Just as the twilight before the sunrise dispels darkness and all kinds of fears
and troubles, so the dim reflection or the dawning of the holy name (nämäbhäsa)
removes all sorts of evils or anärthas arising from forgetfulness of the true nature of the
self and the Supreme Lord. (Kåñëa-nämäñöakam, Rüpa Gosvämé 3)
17.64
haridäsa kahena,—"yaiche süryera udaya
udaya nä haite ärambhe tamera haya kñaya
caura-preta-räkñasädira bhaya haya näça
udaya haile dharma-karma-ädi parakäça
aiche nämodayärambhe päpa-ädira kçaya
udaya kaile kåñëa-pade haya premodaya

Haridäsa Öhäkura said, "As the sun begins to rise, even before being visible it
dissipates the darkness of night. With the first glimpse of sunlight, fear of thieves, ghosts,
and demons immediately disappears, and when the sun is actually visible everything is
manifest, and everyone begins performing his religious activities and regulative duties.
Similarly, the faint dawning of the holy name (nämäbhäsa) dissipates the reactions of
sinful life immediately. And when one chants the holy name purely, the complete
dawning of the pure holy name takes place, and one awakens to devotional service in
kåñëa-prema at the lotus feet of Kåñëa. (Cc. äntya 3.183-86)
 The Results of the Pure Holy Name and Nämäbhäsa

17.65
nämaikaà yasya cihnaà smaraëa-pathagataà çrotra-mülaà gataà vä
çuddhaà väçuddha-varëaà vyavahitarahitaà tärayaty eva satyam
tac ced deha-dravinajani-tälobha-päkhaëòa-madhye
nikñiptaà syän na phala-janakaà çéghram evätra vipra

[Sanat-Kumara told Närada] If a person only once hears, chants or remembers the
holy name of Kåñëa, he will certainly be delivered from the ocean of birth and death
and attain liberation whether the holy name is pronounced properly or improperly,
with correct or incorrect grammar, and whether it is properly joined or only vibrated in
part. O brähmaëa, such are the glories of the holy name. If one chants the syllables of
the holy name for personal benefit, however, for material wealth and followers, or out
of greed, or in the association of atheists, such offensive chanting will not soon produce
the supreme goal of life [kåñëa-prema]. (Padma Puräëa, Brahma-khaëòa, 25.24)

The Results of Nämäbhäsa and Nämäparädha

17.66
yathä nämä-bhäsabalenäjämilo duräcäro'pi vaikuëöhaà präpitas-tathaiva smärtädäyäù
sadäcäräù çästrajïä api bahuço näma grähiëo'pyarthaväda-kalpanädi-nämäparädha-
balena ghora-saàsäram eva präpyante

Note: In Çrémad Bhägavatam 6.2.9-11, the Viñëudutas say: "The chanting of the
holy name of Lord Kåñëa is the best process of atonement for a thief of gold or other
valuables, for a drunkard, for one who betrays a friend or relative, for one who kills a
brähmaëa or for one who indulges in sex with the wife of his guru or another superior.
It is also the best method of atonement for one who murders women, the king or
his father, for one who slaughters cows, and for all other sinful men. Simply by
chanting the holy name of Lord Kåñëa, such sinful persons may attract the attention of
the Supreme Lord, who therefore considers, 'Because this man has chanted My holy
name, My duty is to give him protection.'
By following the Vedic ritualistic ceremonies or undergoing atonement, sinful men
do not become as purified as by chanting once the holy name of Lord Hari. Although
ritualistic atonement may free one from sinful reactions, it does not awaken devotional
service, unlike the chanting of the Lord's names, which reminds one of the Lord's fame,
qualities, attributes, pastimes, and paraphernalia."]
 Commenting of this section of Çrémad Bhägavatam , Çré Viçvanätha Cakravarté
Öhäkura remarks as follows on the different results attained by nämäbhäsa or
offenseless chanting as opposed to nämäpradha, or offensive chanting.]

Although Ajämila was great sinner, by chanting the holy name of Kåñëa in nämäbhäsa
that is, offenselessly the ultimately attained Vaikuåöha. But all the good deeds of the
smärtas, their knowledge of the çästra, and even their chanting of the holy name many
times will not bring them to the same end, because they chant the holy name
offensively. They may continue chanting in that way for many millions of year, but
because of nämäparädha, offenses to the holy name, the holy name does not appear in
their impure hearts, and they do not attain the goal. Rather, they simply suffer again
and again repeated birth and death in the ghastly material world. (Bhäg. 6.2.9-10,
Särärtha-darçiné commentary)

The Proper Mentality for Chanting Without Offense.

17.67
tad açma-säraà hådayaà batedaà
yad gåhyamäëair hari-näma-dheyaiù
na vikriyetätha yadä vikäro
netre jalaà gätra-ruheñu harñaù

Certainly that heart is steel-framed which, in spite of one's chanting the holy
name with concentration, does not melt when ecstasy takes place, tears do not fill the
eyes and the hairs do not stand on end. (Bhäg. 2.3.24)

17.68
açrupulakäveva cit-tadravaliogamityapi na çakyate vaktum;
yad uktaà çrémad rüpa gosvämi caraëaiù:
"nisargapicchila sväste tad abhyäsaparo pi ca
sattväbhäsaà vinäpi syuù kväpyaçru-pulakädayaù"
(Bhakti-rasämåta-sindhu 2.3.89)
...tataç ca bahir açu-pulakayoù satorapi yaddha dayaù na vikriyeya, tad açmasärimiti
väkyärthaù tataçca hådaya-vikriyä lakñmaëänya-sädhäraëäni kñätinämagrahaëäsakty
ädényeva jïeyäni... kaniñöhädhikäriëäà samat saräëästu säparädha-vittatvän-näma-
grahaëa-bähulye'pi tan-mädhury-änubhaväbhäve cittaà naiva vikriyeta, tad vyaïjakäù
kñätyädayo 'pi na bhavanti, teñäm eva açup-pulakädimattve 'pyaçma-sära-hådayatayä
nindaiñä. kiïca, teñäm api sähu-saìgenänartha-vivåtti-niñöhärucyädibhumikärüòhänäà
kälena ciccadrave sati cittasyäçma-säratvamapagacchatyeva. yeçästu cittadrave 'pi sati
cittasyäçmasäratätiñöhadeva, te tu duçcikitsyä eva jïeyäù
[This is from Viçvanätha Cakravarté Öhäkura's commentary on Bhäg. 2.3.24 quoted as
17.67]

In Bhakti-rasämåta-sindhu, Rüpa Gosvämé analyzes the appearance of the symptoms

of divine ecstasy in non-devotees. He refers to these symptoms as sattväbhäsa, or a dim
reflection of ecstasy. Sometimes it is seen that staunch logicians, without any trace of
devotional service and without actually understanding the transcendental glories of the
Lord, sit down to hear the glories of the Lord, they appear to be melting and shedding tears.
In this connection there is a statement by a devotee who is addressing the Lord as follows:
"My dear Mukunda, I cannot properly express the glories of Your pastimes. Even
when non-devotees hear of Your glorious pastimes they become affected and shed tears and
start to tremble." Rüpa Gosvämé comments on this by saying.] "Such non-devotees are not
actually melted; they are hard-hearted. But the influence of the glories of the Lord is so
great that even the non-devotees sometimes shed tears.
Sometimes it is found that a non-devotee who has practically no taste for Kåñëa and
who follows no rules or regulations can, by practice, make a show of devotional symptoms,
even crying in an assembly of devotees. This shedding of tears is not actually an ecstatic
loving expression. However, it is done simply by practice and is only a dim reflection of true
ecstatic symptoms. For example impersonalists may sometimes show symptoms of ecstasy
while chanting the holy name Kåñëa, but this is not accepted as actual ecstasy, but only a
dim reflection (Sattväbhäsa).

Note:Viçvanätha Cakravarté Öhäkura has very critically discussed all these displays of
ecstasy in connection with some unscrupulous neophyte's imitating the above symptoms for
cheap appreciation. Not only Viçvanätha Cakravarté but also Rüpa Gosvämé has treated
them very critically.
Sometimes all the above eight symptoms of ecstasy are imitated by the mundane
devotees, but the pseudo symptoms are at once detected when one see the pseudo-devotee
addicted to so many forbidden things. Even though decorated with the signs of a devotee, a
person addicted to smoking, drinking or illegitimate sex with women cannot have all the
above mentioned ecstatic symptoms. But it is seen that sometimes these symptoms are
willingly imitated, and for this reason Çréla Viçvanätha Cakravarté accuses the imitators of
being stone-hearted. They are sometimes even affected by the reflection of such
transcendental symptoms, yet if they still do not give up the forbidden habits, then they are
hopeless cases for transcendental realization.
When Çré Caitanya Mahäprabhu met Çréla Rämänanda Räya of Kavaur on the bank
of the Godävaré, the Lord developed all these symptoms, but because of the presence of
some non-devotee brähmaëas who were attendants of the Räya, the Lord suppressed these
symptoms.
So sometimes they are not visible even in the body of the first-class devotee for certain
circumstantial reasons. In Bhakti-rasämåta-sindhu (1.3.11) Çré Rüpa Gosvämé explains that
real, steady bhäva is definitely displayed in the matter of cessation of material desires
(kñànti), utilization (avyätha-kälatvam), eagerness for glorifying the Lord constantly
(näma-gàne sadà ruci), attraction for living in the land of the Lord (prétis tad-vasati
sthale), complete detachment from material happiness (virakti), and pridelessness (mäna-
çùnyatà). One who has developed all these transcendental qualities is really possessed by
the bhäva stage, as distinguished from the stone-hearted imitator or mundane devotee.
The whole process can be summarized as follows: The advanced devotee who chants
the holy name of the Lord in a perfectly offenseless manner and is friendly to everyone can
actually relish the transcendental taste of glorifying the Lord. And the result of such
realization is reflected in the cessation of all material desires, etc., as mentioned above.
The neophytes, due to their being in the lower stage of devotional service, are invariable
envious, so much so that they invent their own ways and means of devotional regulations
without following the äcäryas. As such, even if they make a show of constantly chanting the
holy name of the Lord, because they commit offenses to the holy name, they cannot relish
the transcendental taste of the holy name.
Therefore, the show of tears in the eyes, trembling, perspiration or unconsciousness,
etc., is condemned. They can, however, get in touch with a pure devotee of the Lord and
rectify their bad habits; otherwise they shall continue to be stone hearted and unfit for any
treatment. A complete progressive march on the return home, back to Godhead, will depend
on the instructions of the revealed scriptures directed by a realized devotee. (Bhäg. 2.3.24,
Särärtha-darçiné commentary)

The Ten Offenses to the Holy Name

17.69-75
satäà nindä nämnaù paramam aparädham vitanute
yataù khyätià kathamu sahate tad-vigarahäm
çivasya çré viñëorya iha guëa-nämädi sakalaà
dhiyä bhinnaà paçyet sa khalu harinämä-hitakaraù
guroravajïä çruti-çästra-nindanaà tathärthavädo hari-nämni kalpanam
nämno baläd yasya hi päpa-buddhir na vidyate tasya yamair hi çuddhiù
dharma-vrata-tyägahutädi-sarva-çubha-kriyä-sämyamapi pramädaù
açraddha-dhäno vimukho'py-çåëvati yaç copadeçaù çivanämäparädhaù
çrutväpi näma-mahätmyaà yaù prétirahito 'dhamaù
ahaà mamädiparamo nämni so'py aparädha-kåt
jäte nämäparädhe tu pramäde tu kathaïcana
sadä saokértayan-näma tad eka çaraëo bhavet
nämäparädha-yuktänäà nämänyeva harah-tyagham
avaçränti-prayuktäni täny evärtha karäëi yat
(1) To blaspheme the devotees who have dedicated their lives for propagating the holy
name of the Lord.
(2) To consider the names of demigods like Lord Çiva or Lord Brahmä to be equal to, or
independent of, the name of Lord Kåñëa.
(3) To disobey the orders of the spiritual master.
(4) To blaspheme the Vedic literature or literature in pursuance of the Vedic version.
(5) To consider the glories of chanting Hare Kåñëa as an exaggeration.
(6) To concoct interpretations of the holy name of the Lord.
(7) To commit sinful activities on the strength of chanting the holy name of the Lord.
(8) To consider the chanting of Hare Kåñëa to be on the same level as the ritualistic
karmic activities mentioned in the Vedas.
(9) To instruct the faithless in the glories of the holy name.
(10) To not have complete faith in the chanting of the holy names and thus maintain
material attachments. Even if in the beginning one chants the Hare Kåñëa mantra with
offenses, one will become free from such offenses by chanting again and again [and
faithfully serving the pure devotee]. (Padma Puräëa, Brahma-Khaëòa, 25.15-18, 22-23)

The Principal Offense to the Holy Name

17.76
näçcaryam etad yad asatsu sarvadä mahad-vinindä kuëapätma-vädiñu
serñyaà mahäpüruña-päda-päàsubhir nirasta-tejaùsu tad eva çobhanam

It is not wonderful for persons who have accepted the transient material body as
the self to engage always in deriding great souls. Such envy on the part of materialistic
persons is not very good because that is the way they fall down. They are diminished by
the dust of the feet of great personalities. (Bhäg. 4.4.13)

17.77

ye go-gardabhädaya iva viñayesvevendriyäëi sadä cärayanti ko bhagavän, kä bhaktiù ko

gurur iti svapne 'pi na jänanti, teñäm eva nämäbhäsädir étyä gåhéta-hari-näm-näm-
ajämilädénäm iva niraparädhänäà guruà vinäpi bhavatye oddhäraù. Harir-bhajanéya eva,
bhajanaà tat-präpakam eva tadupadeñöä gurur eva, gurupadiñöä bhaktä eva pürve harià
präpuriti viveka-viçeñavatve 'pi "no dékñäà na ca sat-kriyäà na ca puraçcaryäà
manägékñate. Mantro'yaà rasanä spåga eva phalati çré kåñëa nämätmakaù" Iti (Padyävalé
18 Aokadhåk Svämikåta-çloka) pramäëa-dåñöyä ajämilädi-dåñöäntena ca kià me guru-
karaëaçrameëa näma-kértana-ädibhir eva me bhagavat-präptir-bhävin éti manyamän astu
gurvavajïä lakñaëa-mahäparädhä-deva bhagavantaà sati çré guru-caraëäçrita eva
präpnotéti."

Those persons who are like cows and asses, who wander about always engaged in
chasing the objects of the senses, who have no idea even in dreams of what is
Bhagavän, what is bhakti, or what is guru, can all be delivered if they chant the holy
name of Kåñëa offenselessly in nämäbhäsa, as did Ajämila, even if they have no
association of devotees, or any contact with a genuine spiritual master.
One may attain the worshipable object, Çré Hari, by practicing the means to
worship him in pursuance of the instruction of the guru. By carefully following the
orders of Sri guru, many devotees in the past have attained Çré Hari. It has , however,
been said: "no dékñäà na ca satkriyäà na ca puraçcaryäà manägékñate. mantro 'yaà
rasanä-spag eva phalati çré kåñëa-nämätmakaù."
For one who knows reality and the real nature of the Hare Kåñëa mahä-mantra
and actually realizes the fruit of taking the holy name upon the tongue (sevon-mukhe hi
jivädau), the holy name is not at all dependent upon dékñä, initiation, religious
activities, the rules and regulations of the scriptures, or purificatory procedures. About
this the scriptures have given many different examples as evidence. For instance,
Ajämila without benefit of a guru chanted the holy name of Kåñëa in nämäbhäsa and
attained liberation.
Seeing all these conclusions, a person might ask, "Why should I go to such great
trouble to carefully follow the orders of the guru while performing kértana? [if by
chanting neglectful, without regard for any rules and regulations or the order of the
guru, Ajämila attained perfection, why should I work so hard? Let me follow the
example of Ajämila and neglectfully chant the holy name, and so attain liberation.]"
Those who cultivate this sort of mentality commit the great offense of disregarding the
orders of the gurudeva. As a result of this offense they are cheated out of any hopes of
attaining Bhagavän, Çré Kåñëa. But if in this birth or the next they beg pardon from
gurudeva, take shelter of his lotus feet and gain forgiveness for such a great offense,
then it may be possible for them to attain the Lord. (Bhäg. 6.2.9, Särärtha-darçiné
commentary)

Who Offends Devotees Does not Chant the Real Name

17.78
hena vaiñëavera nindä kare yai jana
sei päya duùkha-janma jévana-maraëa
vidyä-kula-tapa-saba viphala tähära
vaiñëava nindaye ye ye päpé duräcära
püjä o tähära kåñëa nä kare grahaëa
vaiñëavera nindä kare ye päpiñöha-jana
 One who commits offenses against Vaiñëavas attains only misery, life after life.
His learning and austerity bears no fruit. Blasphemy of Vaiñëavas is the worst kind of
sinful behavior. One who engages in blasphemy of Vaiñëavas will find that Kåñëa does
not accept his worship. A person who blasphemes Vaiñëavas is therefore the worst kind
of sinner. (Cb. Madhya 4.360)

17.79
çülapäëi-sama yadi vaiñëavere ninde
tathäpiha näça yäya, kahe çästra-våëde
ihä nä mäniyäye sujana-nindä kare
janme janme se päpiñöha deva-doñe mare

It is the conclusion of all the revealed scriptures that one who blasphemes a
devotee is doomed. For such a person, everything is torn to pieces by the powerful
trident of his sinful reactions. A sinful person who disregards this principle and insults
great souls will suffer birth after birth for his offense. (Cb. Madhya 22.54,56)

Vaiñëava-aparädhis are Punished Forever

17.80
prabhu bale, vaiñëava nindaye yei jana
kuñöharoga kon tära çätiye likhana
äpätataù çästri kichu haiyäche mätra
ära kata äche yama-yätanära pätra
cauräçé sahasra yama-yätanä pratyekse
punaù punaù kari" büïje vaiñëava-nindake

Mahäprabhu said, "It is written that one who blasphemes the Vaiñëavas will suffer
from leprosy, after which he will be punished by the agents of Yamaräja again and
again, in thousands of births. (Cb. Madhya 4.375-377)

Six Kinds of Vaiñëava-aparädha

17.81
nindäà kurvanti ye müdhä vaiñëavänäà mahätmanäm
patanti pitåbhiù särdhaà mahäraurava-saàjïite
 hanti nindati vai dveñöhi vaiñëavän-näbhi-nandati
krudhyate yäti no harñaà darçane patanäni ñaö

A fool who blasphemes Vaiñëavas goes to the worst kind of hell along with
generations of his ancestors. One who kills a devotee, as well as one who blasphemes
devotees, or one who is envious of devotees, or one who fails to offer obeisances to
Vaiñëavas upon seeing them, or one who becomes angered at a Vaiñëava, or who does
not become joyful upon seeing a Vaiñëava these six classes of men are all considered to
be candidates for falling down into hell. (Skanda Puräëa)

Vaiñëava-aparädhis Should Have Their Tongues Cut Out

17.83
karëau pidhäya nirayäd yad akalpa éçe
dharmävitary asåëibhir nåbhir asyamäne
chindyät prasahya ruçatém asatéà prabhuç cej
jihväm asün api tato visåjet sa dharmaù
[Sati said] If one hears an irresponsible person blaspheme the guardian of
devotion (dharmävitarya or dharma-rakñaka), one should block his ears and go away if
unable to punish him. But if one is able to kill, then one should by force cut out the
blasphemer's tongue and kill the offender, and after that one should give up his own
life. (Bhäg. 4.4.17)

The Great Fault of Hearing Blasphemy of Vaiñëavas

17.84
"vaiñëava nindä çravane 'pi doña uktaù" (Bhäg. 10.74.40)
nindäà bhagavataù çåëvan tat parasya janasya vä
tato näpaiti yaù so 'pi yätyadha sukåtät cyutaù
tato'pagamaç cäsamarthasya eva; samarthena tu nindakajihvä chettavyä; taträpy
asamarthena svapräëaparityägo 'pi kartavyaù

The Çrémad Bhägavatam says that it is a great fault to hear blasphemy of

Vaiñëavas. It states: "He who does not leave the place where devotees of the Lord are
blasphemed, but continues to hear such blasphemy, is guilty of a great sin. He is
deprived of all his piety and falls down into hell." It is enjoined that one must leave the
place of blasphemy. But that is for a person who is not a capable person. If capable one
should cut out the tongue of the blasphemer. If unable to do that one should give up his
life rather than continue to hear such blasphemy. (Bhakti Sandarbha 265)
 The Way to Overcome Vaiñëava-aparädha

17.85
ye vaiñëava-sthäne aparädha haya yära
puna se kñamile a parädha ghuce tära

If one offends a Vaiñëava, the only way to get free from the offense is to go back
that Vaiñëava and beg his forgiveness. (Cb. Madhya 22.32)

17.86
käïöä phuöe yei mukhe, sei mukhe yäya
päye käïöä phuöile ki kändhe bähiräya

Just as it takes a thorn to remove a thorn, the offense committed by the mouth
[against a Vaiñëava] must be cured with the mouth [by begging forgiveness]. (Cb. Antya
4.380)

The Second Offense to the Holy Name

17.87-88
çivaù çakti-yutaù çaçvat tri-liogo guëa-saàvåtaù
vaikärikas taijasaç ca tämasaç cety ahaà tridhä
harir hi nirguëaù säkñät puruñaù prakåteù paraù
sa sarva-dåg upadrañöä taà bhajan nirguëo bhavet

Lord Çiva is always associated with his çakti. He is invested with the three modes
of nature sattva, rajas, and tamas and is the presiding deity of the three kinds of cosmic
ego characterized by sattva, rajas, and tamas. Lord Hari, on the other hand, is
unaffected by the three modes and hence devoid of the attributes of material nature.
He is omniscient and is a witness to everything. A person who worships him becomes
free from all material qualities. (Bhäg. 10.88.3,5)

The Third Offense to the Holy Name

17.89-80
rajas tamaç ca sattvena sattvaà copaçamena ca
 etat sarvaà gurau bhaktyä puruño hy aïjasä jayet
yasya säkñäd bhagavati jïäna-dépa-prade gurau
martyäsad-dhéù çrutaà tasya sarvaà kuïjara-çaucavat

One must conquer the modes of passion and ignorance by developing the mode of
goodness, and then one must become detached from the mode of goodness by
promoting oneself to the platform of çuddha-sattva. All this can be automatically done
if one engages in the service of the spiritual master with faith and devotion. In this way
one can conquer the influence of the modes of nature. The spiritual master should be
considered to be directly the Supreme Lord because he gives transcendental knowledge
for enlightenment. Consequently, for one who maintains the material conception that
the spiritual master is an ordinary human being, everything is frustrated. His
enlightenment and His Vedic studies and knowledge are like the bathing of an
elephant. (Bhäg. 7.15.25,26)

The Fourth Offense to the Holy Name

17.91
çraddhäà bhägavate çästre 'nindäm anyatra cäpi hi

One should have firm faith that he will achieve all success in life by following
those scriptures that describe the glories of the Supreme Personality of Godhead,
Bhagavän. At the same time, one should avoid blaspheming other Vedic scriptures.
(Bhäg. 11.3.26)

17.92
namaù pramäëa-müläya kavaye çästra-yonaye
pravåttäya nivåttäya nigamäya namo namaù
We offer our obeisances again and again to You, who are the basis of all
authoritative evidence, who are the author and ultimate source of the revealed
scriptures, and who have manifested Yourself in those Vedic literature's encouraging
sense gratification as well as in those encouraging renunciation of the material world.
(Bhäg. 10.16.44)

The Fifth Offense to the Holy Name

17.93
präyeëa veda tad idaà na mahäjano 'yaà
devyä vimohita-matir bata mäyayälam
 trayäà jaòé-kåta-matir madhu-puñpitäyäà
vaitänike mahati karmaëi yujyamänaù

[If chanting the holy name is sufficient for liberation, then why haven't the Vedic
sages stressed this in their teachings?] Because they are bewildered by the illusory
energy of the Supreme Personality of Godhead, Yajïavalkya and Jaimini and other
compilers of the religious scriptures cannot understand the transcendental value of
performing devotional service or chanting the Hare Kåñëa mantra. Because their minds
are attracted to the ritualistic ceremonies mentioned in the Vedas especially the Yajur
Veda, Sàma Veda, and ëg Veda their intelligence became dull. Thus they are busy
collecting the ingredients for ritualistic ceremonies that yield only temporary benefits,
such as elevation to Svargaloka for material happiness. They are not attracted to the
saìkértana movement; instead, they are interested in dharma, artha, käma and mokña.
(Bhäg. 6.3.25)

Other Processes of Purification are a Waste of Time

17.94
präyaçcittäni cérëäni näräyaëa-paräomukham
na niñpunanti räjendra surä-kumbham iväpagäù

My dear King, as a pot containing liquor cannot be purified even if washed in the
waters of many rivers, non-devotees cannot be purified by processes of atonement even
if they perform them very well. (Bhäg. 6.1.18)

The Sixth Offense to the Holy Name

17.95-96
taj janma täni karmäëi tad äyus tan mano vacaù
nåëäà yena hi viçvätmä sevyate harir éçvaraù
kià janmabhis tribhir veha çaukra-sävitra-yäjïikaiù
karmabhir vä trayé-proktaiù puàso 'pi vibudhäyuñä
Närada said, "When a living entity is born to engage in the devotional service of
the Supreme Personality of Godhead, who is the supreme controller, this birth, all his
fruitive activities, his life-span, his mind and his words are all factually perfect. A
civilized human being has three kinds of births. The first birth is by a pure father and
mother, and this birth is called birth by semen. The next birth takes place when one is
initiated by the spiritual master and this birth is called savitra. The third birth, called
yajåika, takes place when one is given the opportunity to worship Lord Viñëu. Despite
the opportunities of attaining such births, even if one gets the life-span of a demigod, if
one does not actually engage in the service of the Lord, everything is useless. Similarly,
one's activities may be mundane or spiritual, but they are useless if they are not meant
for satisfying the Lord. (Bhäg. 4.31.9-10)

Auspicious Activities Other than Chanting the

Holy Name in Full Surrender are Useless

17.97
avismitaà taà paripürëa-kämaà svenaiva läbhena samaà praçäntam
vinopasarpaty aparaà hi bäliçaù çva-läìgulenätititarti sindhum

Free from all material conceptions of existence and never wonderstruck by

anything, the Lord is always jubilant and fully satisfied by His own spiritual
perfection's. He has no material designations, and therefore He is steady and
unattached. That Supreme Personality of Godhead is the only shelter of everyone.
Anyone desiring to be protected by others is certainly a great fool who desires to cross
the sea by holding a dog's tail. (Bhäg. 6.9.22)

The Seventh Offense to the Holy Name

17.98
manye dhanäbhijana-rüpa-tapaù-çrutaujas-
tejaù-prabhäva-bala-pauruña-buddhi-yogäù
närädhanäya hi bhavanti parasya puàso
bhaktyä tutoña bhagavän gaja-yütha-päya

[Prahläda Mahäräja prayed to Lord Nësiähadeva] One may possess wealth, an

aristocratic family, beauty, austerity, education, sensory expertise, luster, influence,
physical strength, diligence, intelligence, and mystic power, but I think that even by all
these qualifications one cannot satisfy the Supreme Personality of Godhead. However,
one can satisfy the Lord simply by devotional service. Gajendra did this , and thus the
Lord was satisfied with him. [In other words, the real qualification to worship the Lord
is faith.] (Bhäg. 7.9.9)
The Eight Offense to the Holy Name

17.99
kvacin nivartate 'bhadrät kvacic carati tat punaù
präyaçcittam atho 'pärthaà manye kuïjara-çaucavat
 Sometimes one who is very alert so as not to commit sinful acts is victimized by
sinful life again. I therefore consider this process of repeated sinning and atoning to be
useless. It is like the bathing of an elephant, for an elephant cleanses itself by taking a
full bath, but then throws dust over its head and body as soon as it returns to the land.
(Bhäg. 6.1.10)

The Ninth Offense to the Holy Name

17.100
tasmät sarvätmanä räjan hariù sarvatra sarvadä
çrotavyaù kértitavyaç ca smartavyo bhagavän nåëäm
O King, it is therefore essential that every human being hear about, glorify, and
remember the Supreme Lord, the Personality of Godhead, always and everywhere, with
all one's attention, committing heart, mind and soul in dedication to the holy name.
(Bhäg. 2.2.36)

The Tenth Offense to the Holy Name

17.101
yasyätma-buddhiù kuëape tri-dhätuke
sva-dhéù kalaträdiñu bhauma ijya-dhéù
yat-tértha-buddhiù salile na karhicij
janeñv abhijïeñu sa eva go-kharaù

One who believes this body, which is composed of mucus, bile, and air, is the self,
who thinks of his wife and children as his bodily expansions, and who considers the
land of his birth worshipable, who visits the holy places simply to go swimming, without
seeking shelter of the holy saints who live there, is no better than a cow or an ass.
(Bhäg. 10.84.13)

17.102
'kåñëa-näma' kare aparädhera vicära
kåñëa balile aparädhéra nä haya vikära

There are offenses to be consider while chanting the Hare Kåñëa mantra.
Therefore, simply by chanting Hare Kåñëa, one does not become ecstatic. (Cc. Ädi
8.24)
 17.103
tära madhye sarva-çreñöha näma-saokértana
niraparädhe näma laile päya prema-dhana

Of the nine processes of devotional service, the most important is to always chant
the holy name of the Lord. If one does so, avoiding the ten kinds of offenses, one very
easily obtains the most valuable love of Godhead. (Cc. Antya 4.71)

17.104
bahu janma kare yadi çravaëa, kértana
tabu ta' nä päya kåñëa-pade prema-dhana

If one is infested with the ten offenses in the chanting of the Hare Kåñëa mahä-
mantra, despite his endeavor to chant the holy name for many births, he will not get
the love of Godhead which is the ultimate goal of this chanting. (Cc. Ädi 8.16)

17.105
'eka' kåñëa-näme kare sarva-päpa näça
premera käraëa bhakti karena prakäça
anäyäse bhava-kñaya, kåñëera sevana
eka kåñëa-nämera phale päi eta dhana

Simply by chanting one name of Kåñëa [purely] all one's sins are destroyed. Thus
bhakti, which is the cause of kåñëa-prema, is manifest. (Cc. Ädi 8.26,28)

17.106
hena kåñëa-näma yadi laya bahu-bära
tabu yadi prema nahe, nahe açrudhära
tabe jäni, aparädha tähäte pracura
kåñëa-näma-béja tähe nä kare aokura

If one chants the exalted holy name of the Lord again and again and yet his love
for the Supreme Lord does not develop and tears do not appear in his eyes, it is evident
that because of his offenses in chanting, the seed of the holy name of Krsna does not
sprout. (Cc. Ädi 8.29.30)

The Real Holy Name of Kåñëa Can Never Awaken in Mäyävadis

 17.107
ataeva tära mukhe nä äise kåñëa-näma
'kåñëa-näma', 'kåñëa-svarüpa'—duita 'samäna'
'näma; 'vigraha', 'svarüpa'—tina eka-rüpa
tine 'bheda' nähi,—tina 'cid-änanda-rüpa'
deha-dehéra, näma-näméra kåñëe nähi 'bheda'
jévera dharma—näma-deha-svarüpe 'vibheda'
ataeva kåñëera 'näma', 'deha', 'viläsa'
präkåtendriya-grähya nahe, haya sva-prakäça

[Çré Caitanya Mahäprabhu said, "Mäyävädé impersonalists are great offenders

unto Lord Kåñëa; therefore they simply utter the words Brahman, ätmä, and Caitanya.]
The holy name of Kåñëa is not manifest in their mouths because the are offenders to
Kåñëa, who is nondifferenct from His name. The Lord's holy name, His form, and His
personality are all one and the same. There is no difference between them. Since all of
them are absolute, they are transcendentally blissful. There s no difference between
Kåñëa's body and Himself or between His name and Himself. As far as the conditioned
soul is concerned, everything is different. One's name is different from the body, from
one's original form and so on. (Cc. Madhya 17.130-132,134)

Through Chanting the Holy Name of Kåñëa

and Dancing One Gains Life.

17.108-109
géta-nåtyäni kurvéta dvija-devädi tuñöaye
na jévanäya yuïjéta vipraù päpabhiyä kvacit
kvacit kadäcid api jévanäya nijavåttyarthaà na yuïjéta
na kuryät: tatra hetuù päpädbhiyä, tathä sati päpaà syädityarthaù

A twice born, dvija, should sing and dance for the satisfaction of the Lord. But he
should do not do so for his livelihood fearing sinful reaction.

Commentary: Kvacit never; jévanäya for his own maintenance; he should never do so. The
reason stated in pàpabhiya. The meaning is if he does so he will be implicated in sins.
(Hari-bhakti-viläsa 8.265 and Çréla Sanätana Gosvämé's commentary)

17.110
 dhana-çiñyädibhir-dvärair yäà bhaktir upapädyate
vidüratväd uttamatähänya tasyäç ca näìgatä

If one relies on one's disciples or wealth to attain bhakti, his devotional practice
will certainly become slackened. One cannot claim that one is engaged in devotional
service simply on the basis of engaging one's money or disciples in bhakti. To rely on
money and disciples to perform devotional service in one's place is not considered to be
a branch of pure devotion. (Bhakti-rasämåta-sindhu, Pürva-Vibhäga 2.259)
One who Eagerly Dedicates Mind, Body, and Soul in Kåñëa-bhakti Experiences the
Topmost Mercy and Auspiciousness

17.111
etävaj janma-säphalyaà dehinäm iha dehiñu
präëair arthair dhiyä väcä çreya-äcaraëaà sadä

[The Lord said] That a person should sacrifice his life, wealth, intellect, and
speech for doing what is beneficial to others, is the farthest limit of the usefulness of
embodied beings for their fellow creatures. (Bhäg. 10.22.35)

17.112
präëinäm upakäräya yathaiveha paratra ca
karmaëä manasä väcä tad eva matimän vadet

Through one's work, mind, and words one should act in such a way that it will
bring benefit to all living beings such is the behavior of the intelligent. (Viñëu Puräëa
3.12.45)

The Qualification for Being Jagad-guru

17.113
äpane äcare keha, nä kare pracära
pracära karena keha, nä karena äcära
'äcära', 'pracära',—nämera karaha 'dui' kärya
tumi—sarva-guru, tumi jagatera ärya

Some practice, but do not preach; some preach but do not practice you both
practice the chanting of the holy name and preach it as well. Because you practice
what you preach, you are the jagad-guru, the guru of the entire universe, for you are
the most advanced devotee in the world. (Cc. Antya 4.102-103)

Gaurasundara's Followers Preach the Holy Name.

By Doing so, They Attain the Eternal Association of the Lord,
who is the Father of the Saìkértana Movement.

17.114
yäre dekha, täre kaha 'kåñëa' upadeça
ämära äjïäya guru haïä tära' ei deça
kabhu nä vädhibe tomära viñaya-taraìga
punarapi ei öhäïi päbe mora saìga

Instruct whoever you meet in the science of Kåñëa. Teach them the instructions
of Kåñëa in Bhagavad-gétä, and the teachings about Kåñëa in Çrémad Bhägavatam. In
this way, on my order, become a guru and liberate everyone in the land. If you follow
this instruction, the waves of materialism within this world will not affect you. Indeed,
if you follow my order, you will soon attain my association. (Cc. Madhya 7.128-129)

Those who Have Taken Birth in the Land of India

Should Show Mercy to Others by Eagerly Preaching
the Glories of the Holy Name of Çré Kåñëa

17.115
bhärata bhümite haila manuïya janma yä'ra
janma sàrthaka kari' kara para-upakära

One who has taken his birth as a human being in the land of India should make
his live successful and work for the benefit of all other people by preaching näma-
saìkértana, the chanting of the holy name of Kåñëa. (Cc. Ädi 9.41)

Thus ends the Seventeenth Jewel of Gauòéya-Kaëöhahära, entitled Näma-tattva.

PRAYOJANA-TATTVA

The Definition of Bhäva

 18.1
çuddha-sattva-viçeñätmä prema süryäàçu-sämyabhäk
rucibhiç-cittatmä såëyakåd-asau bhäva ucyate

As bhakti develops beyond the stage of ruci, and the heart, mind, and intellect are
softened by divine love, one comes to the stage known as bhäva-bhakti. This
transcendental stage is beyond the modes of material nature, and is saturated with the
qualities of çuddha-sattva: transcendental goodness. At that time one's heart becomes
illuminated like the sun, for bhäva-bhakti is like a ray of prema-bhakti. (Bhakti-
rasämåta-sindhu 1.3.1)

Mahäprabhu's Verse on Bhäva

18.2
nayanaà galad- açru-dhärayä vadanaà gadgada-ruddhayä girä
pulakair nicitaà vapuù kadä tava näma-grahaëe bhaviñyati

O My Lord, when will My eyes be decorated with tears of love flowing constantly
when I chant Your holy name? When will My voice choke up in ecstasy (bhäva), and
when will the hairs of My body stand on end while chanting Your holy name?
(Çikñäñöakam 6)

The Causes of Bhäva, Transcendental Emotion

18.3
yan martya-lélaupayikaà sva-yoga-
mäyä-balaà darçayatä gåhétam
vismäpanaà svasya ca saubhagarddheù
paraà padaà bhüñaëa-bhüñaëäìgam

The Lord appeared in the mortal world by His internal potency, yoga-mäyä. He
came in His eternal form, which is just suitable for His pastimes. These pastimes were
wonderful for everyone, even for those proud of their opulence, including the Lord
Himself in His form as the Lord of Vaikuntha. Thus His transcendental body is the
ornament of all ornaments. (Bhäg. 3.2.12)
The Lord's Sweet Nature as the Opulent Lord of Threes
 18.4
svayaà tv asämyätiçayas tryadhéçaù
sväräjya-lakñmy-äpta-samasta-kämaù
balià haradbhiç cira-loka-pälaiù
kiréöa-koöy-eòita-päda-péöhaù

Lord Çré Kåñëa is the Lord of all kinds of threes and is independently supreme by
achievement of all kinds of fortune and opulence. He is worshiped by the eternal
maintainers of the creation, who offer Him the paraphernalia of worship by touching
their millions of helmets to his feet. (Bhäg. 3.2.21)

The Symptoms of Bhäva Appear in Those Who

Cultivate the Holy Name in the Association of Devotees

18.5-6
parasparänukathanaà pävanaà bhagavad-yaçaù
mitho ratir mithas tuñöir nivåttir mitha ätmanaù
smarantaù smärayantaç ca mitho 'ghaugha-haraà harim
bhaktyä saïjätayä bhaktyä bibhraty utpulakäà tanum

One should learn how to associate with the devotees of the Lord by gathering
with them to chant the glories of the Lord. This process is most purifying. As devotees
thus develop their loving friendship with one another, their rati, or transcendental
happiness, and their satisfaction gradually increases. And by thus encouraging one
another they are able to give up sense gratification, which is the cause of all suffering.
The devotees of the Lord constantly discuss the glories of Lord among themselves.
Thus they constantly remember Him and remind one another of His qualities and
pastimes. In this way, by their devotion to the principles of bhakti-yoga, the devotees
please the Lord, who takes away from them everything inauspicious.
Being purified of all impediments, the devotees awaken to pure love of Godhead,
which can only be obtained from those who have it for bhakti alone can cause bhakti.
Thus, even within this world, their spiritualized bodies exhibit symptoms of
transcendental ecstasy, such as standing of the bodily hairs on end. (Bhäg. 11.3.30-31)

The Practical Symptoms of Bhäva

18.7-8
kñäntiravyartha kälatvaà viraktirmäna çünyatä
 äçäbandhaù samut-kanöhä nämagäne sadä ruciù
açaktis-tad guëäkhyäne prétis-tad-vasati-sthale
ityädayo 'nubhäväù syurjäta-bhäväokure jane

In those within whom bhäva-bhakti has awakened, the following symptoms will be
found: tolerance, eagerness to utilize one's time in the devotional service of the Lord,
detachment from material things, humility or pridelessness, ardent hopes of receiving
the Lord's mercy, eager and anxious longing for the Lord and his service, a constant
taste for chanting the Lord's holy name, eagerness to glorify the Lord and discuss his
pastimes, and a longing to live in a holy place where the Lord has performed his
pastimes. (Bhakti-rasämåta-sindhu, Purva Vibhäga 1.3.25)

Two Kinds of Räga-marga the Practitioner

and the Perfected Soul

18.9
sevä sädhaka-rüpeëa siddha-rüpeëa cätra hi
tad-bhäva-lipsunä käryä braja-lokänusärataù

A person desiring to attain the mood of Kåñëa's devotee should render service
both with his material body as well as spiritual body following in the footsteps of the
residents of Vraja. (Bhakti-rasämåta-sindhu, Purva Vibhäga 1.2.295)

18.10
bähya, antara, ihära dui ta' sädhana
'bähye' sädhaka-dehe kare çravaëa-kértana
'mane' nija-siddha-deha kariyä bhävana
rätri-dine kare vraje kåñëera sevana
nijäbhéñöa kåñëa-preñöha pächeta' lägiyä
nirantara sevä kare antarmanä haïä

There are two processes by which one may execute this rägànugà bhakti external
and internal. When self-realized, the advanced devotee externally remains like a
neophyte and executes all the çästric injunctions, especially hearing and chanting.
However, within his mind, in his transcendental spiritual body, he serves Kåñëa in
Våndävana in his particular way. He serves Kåñëa twenty-four hours, both day and
night. (Cc. Madhya 22.156-157,159)
 The Development of Prema into Sneha, Räga,
Anuräga, Bhäva, and Mahäbhäva

18.11-12
syäd-dåòheyaà ratiù premä prodyan snehaù kramädayam
syän-mänaù praëayo rägo 'nurägo bhäva ity api
béjam ikñuù sa ca rasaù sa guòaù khaëòa eva saù
sa çarkarä sitä sä ca sä yathä syät sitopalä

When rati, or constant affectionate attachment to Kåñëa, is very fixed, steady,

and determined, then it is known as prema, or pure love of God. The development of
such divine love may be compared to the refinement of sugar. Just as in the
development of sugar first there is the seed, then the juice, then molasses, then crude
sugar, refined sugar, sugar candy, and rock candy, so in the same way, rati matures into
prema, and then sneha, mana, praåaya, räga, and anuräga and bhäva. (Ujjvala-nilamaëi,
Sthayibhäva Pra 53-54)

18.13
sädhana-bhakti haite haya 'rati'ra udaya
rati gäòha haile tära 'prema' näma kaya
prema våddhi-krame näma sneha, mäna, praëaya
räga, anuräga, bhäva, mahäbhäva haya

By regularly practicing devotional service (sàdhana-bhakti), one gradually

becomes attached to Kåñëa. This is called rati. Then rati becomes intensified, it
becomes, prema. The basic aspects of prema, when gradually increasing to different
stages are sneha, mäna, praåaya, räga, anuräga, bhäva, and mahäbhäva. (Cc. Madhya
19.177-178)

One With Eyes of Prema Can See the Supreme Person

18.14
premäïjana-cchurita-bhakti-vilocanena
santaù sadaiva hådayeñu vilokayanti
yaà çyämasundaram acintya-guëa-svarüpaà
govindam ädi-puruñaà tam ahaà bhajämi
 I worship Govinda, the Primeval Lord, who is Çyämasundara, Kåñëa Himself with
inconceivable innumerable attributes, whom the pure devotees see in their heart of
hearts with the eye of devotion tinged with the salve of love. (Brahmä-saàhitä 5.38)

The Shelter of Madhurya-rasa-bhakti

18.15
änanda-cinamaya-rasa-pratibhävitäbhis
täbhir ya eva nija-rüpatayä kaläbhiù
goloka eva nivasaty akhilätma-bhuto
govindam ädi-purusaà tam ahaà bhajämi
I worship Govinda, the Primeval Lord, residing in His own realm, Goloka, with
Rädhä, resembling His own spiritual figure, the embodiment of the ecstatic potency
possessed of the sixty-four artistic activities, in the company of Her confidantes
(sakhés), embodiments of the extensions of Her bodily form, permeated and vitalized by
His ever-blissful spiritual rasa.
(Brahma-saàhitä 5.27)

The Direct and Indirect Tasting of Rasa

18.16
etävad eva jijïäsyaà tattva-jijïäsunätmanaù
anvaya-vyatirekäbhyäà yat syät sarvatra sarvadä

A person searching after the Supreme Absolute Truth, the Personality of

Godhead, must certainly search for this in all circumstances, in all space and time, both
directly and indirectly. (Bhäg. 2.9.36)

The Definition of Rasa

18.17
vyavatétya bhävanä-vartma yaç camatkåtibhärabhüù
hådi sattvojjvale bäòhaà svadate sa raso mataù

When one transcends the status of ecstatic love and is situated on the highest
platform of pure goodness, one is understood to have cleansed the heart of all material
contamination. In that pure stage of life, one can taste this nectar, and this tasting
capacity is technically called rasa, or transcendental mellow. (Bhakti-rasämåta-sindhu
2.5.132)

The Qualification for Mädhurya-rasa

18.18
yadi hari-smaraëe sarasaà manaù yadi viläsa-kaläsu kutahalam
madhura-komala-känta-padävalém çåëu tadä jayadeva-sarasvatém

If you at all wish to fill your consciousness with the remembrance of Çré Çré Rädhä
and Kåñëa and enter into a serving position within their sublime pleasure pastimes on
the banks of Rädhä-kuëòa, then listen carefully to this sweet and poignant song of
Jayadeva, which is filled with the narration's of their divine love. [Within this verse
there is relationship (sambandha) and the means of attaining perfection (abhidheya).
The qualifications (adhikara) for entering one's constitutional position in the
confidential pastimes of Rädhä-Mädhava, rendering Them service, and realizing the
highest ecstasy in that position, is attainable by those rasika devotees who are free from
all anärthas. They are qualified to read this book and thus reach the highest goal
(prayojana). (Géta-govinda 1.3)
The Prohibition for Those Who are Unqualified

18.19
naitat samäcarej jätu manasäpi hy anéçvaraù
vinaçyaty äcaran mauòhyäd yathärudro 'bdhi-jaà viñam

One should never imitate the behavior of great persons. If out of foolishness an
ordinary person imitates such behavior [as Kåñëa's dancing with the gopés], even
mentally he is doomed, just as one who imitates Rudra by swallowing a ocean of poison.
(Bhäg. 10.33.30)

The Separation Experienced in Mädhurya-rasa

18.20
yugäyitaà nimeñeëa cakñuñä prävåñäyitam
çünyäyitam jagat sarvaà govinda-viraheëa me

O Govinda! Feeling Your separation, I am considering a moment to be like twelve

years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all
vacant in the world in Your absence. (Çikñäñöakam 7)
 18.21
amuny adhanyäni dinäntaräëi hare tvad-älokanam antareëa
anätha-bandho karuëaika-sindho hä hanta kathaà nayämi

O Hari! O Friend of the helpless! You are the only ocean of mercy! Because I
have not met You, my inauspicious days and nights have become unbearable. I do not
know how I shall pass the time. (Kåñëa-karëämåta 41)

18.22
äçliñya vä päda-ratäà pinañöu mäm adarçanän marma-hatäà karotu vä
yathä tathä vä vidadhätu lampaöo mat-präëa- näthas tu sa eva näparaù

I know no none but Kåñëa as My Lord, and He shall remain so even if He handles
Me roughly in His embrace or makes Me broken-hearted by ignoring Me completely.
He is completely free to do whatever He wants, for He is a debauchee, yet He is still My
worshipful Lord, unconditionally. (Çikñäñöaka 8)

Extreme Separation

18.23
ayi déna-dayärdra-nätha he mathuränätha kadävalokyase
hådayaà tvadaloka-kätaraà dayita bhrämyati kià karomy aham

O my Lord! O most merciful Master of Mathurä! When shall I see You again?
Because of my not seeing You, my agitated heart has become unsteady. O most beloved
one, what shall I do now? (Padyävalé, Mädhavendra Puré)

The Determined Prayer of One Who

Aspires to Worship Kåñëa in Mädhurya-rasa

18.24
na dharmaà nädharmaà çruti-gaëa-niruktaà kila kuru
braje rädhä-kåñëa-pracura-paricaryäm iha tanu
çacésünuà nandéçvara-pati-sutatve guruvaraà
mukunda-preñöhatve smara paramajasraà nanu manaù
 O mind! Disregard the piety and impiety mentioned in the Vedas. Render eternal,
confidential, loving service to the lotus feet of Çré Çré Rädhä and Kåñëa in Vraja.
Always meditate on the lotus feet of the son of Çaci, Çré Caitanya Mahäprabhu, who is
nondifferent form the son of Nanda. And always meditate on gurudeva, who [as the
representative of Çrématé Rädhäräëé] is the most beloved of Mukunda [Çré Kåñëa].
(Manäh-Çikñà 2)

Thus ends the Eighteenth Jewel of Gauòéya-Kaëöhahära, entitled Prayojana-tattva.

PRAMÄËA-TATTVA

Çrémad-Bhägavatam Describes the Four Kinds of Evidence.

Appendix 1
çrutiù pratyakñamaitihyam anumänaà catuñöhayam
pramäëesvana-vasthänäd vikalpät sa virajyate

There are four kinds of evidence by which reality may be known: revelation,
perception, history and hearsay and inference. (Bhäg. 11.19.17)

Manu-saàhitä Describes Three Kinds of Evidence.

Appendix 2
pratyakñañ-cänumanaïca çästraïca vividhägamam
trayaà suviditaà käryaà dharma-çuddhim-abhisatä

If one wants to understand what is reality, one must consider the three kinds of
evidence: Vedic evidence, perception, and inference. (Manu 12.105)

The Ancient Vaiñëava Madhvä Muni Explains

the Three Kinds of Evidence.

Appendix 3
pratyakñe 'ntarbhaved yasmäd-atithyaà tena deçikah
pramäëaà trividhaà präkhyät tatra mukhyä çrutir-bhavet
 Since hearsay is included in perception, Madhväcärya has said that the means of
proper knowledge are three, among which çruti, or revelation, is the highest. (Prameya-
ratnävalé 9.2)

Divine Sound is the Best Evidence for Understanding Reality

Appendix 4
yadyapi pratyakñänumäna-çabdäryopamänärthäpattyabhäva-sambhavaitihya-
ceçöhäkhyäni daça pramäëäni viditäné, tathäpi bhrama-pramäda-vipralipsä-karaëäpäöava-
doña-rahitavacanätmakaù çabda eva mülaà pramäëam

If one carefully examines the ten kinds of evidence, namely pratyakña, anumäna,
ärya, upamäna, arthapatti, abhäva, sambhava, aithihya, and ceïöha, one will find that all
of them are contaminated with the four defects of material life: cheating, imperfect
senses, illusion, and mistakes. Therefore of all of these, revelation, çruti, is considered
to be superior for it is above the four defects. Çruti is, therefore, the root of all evidence.
(Tattva-Sandarbha, Sarva-samvädini)

Appendix 5
pramäëera madhye çruti-pramäëa pradhäna
çruti ye mukhyärtha kahe, sei se pramäëa
jévera asthi-viñöhä dui çaìkha-gomaya
çruti-väkye sei dui mahäpavitra haya
svatah-pramäëa veda satya yei kaya
"lakñaëä" karile svatah-prämäëya-häni haya

[Caitanya Mahäprabhu said] Although there is other evidence, the evidence

given in the Vedic version must be taken as foremost. Vedic versions understood
directly are first-class evidence. Conchshells and cow dung are nothing but the bones
and the stool of certain living entities, but according to the Vedic version they are both
considered very pure.
The Vedic statements are self-evident. Whatever they state must be accepted. If we
interpret according to our own imagination, the authority of the Vedas is immediately
lost. (Cc. Madhya 6.135-137)