the dasa mula siksa kit

8/13/2019 The Dasa Mula Siksa Kit

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The Daa-mla-tattva kitIncluding

-The daa-mla-tattva lokas themselves, from rla Bhaktivinoda hkuras Jaiva Dharma.-lokas from Bhagavad Gita, Srimad Bhagavatam, Caitanya Caritamrta and various Upanisads, selected

by rla Bhaktivinoda hkura to substantiate the daa-mla-tattva lokas.-An explanation of each daa-mla loka from, Sri Caitanya, His life and precepts, by rla

Bhaktivinoda hkura, originally written in English.

-For a complete explanation of these lokas, please see Jaiva Dharma chapters13-25If you need anything, please e-mail me at [email protected]


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Sutra loka[srag-dhar meter]

mnya prha tattva harim iha parama sarva-akti rasbdhitad-bhinn ca jvn prakti-kavalitn tad-vimukt ca bhvdbhedbheda-praka sakalam api hare sdhana uddha-bhaktisdhya tat-prtim evety upadiati jann gaura-candra svaya sa

sa gaura-candra the Golden Lord whose effulgence resembles a moon; svayam personally; upadiati instructs;jann the people; iti that; mnya the message of the Vedas as received through disciplicsuccession; prha has stated; iha in this world; paramam tattvam the Supreme Absolute Truth; (is)harim r Hari; (He is) sarva-aktim the possessor of all potencies; (He is) rasbdhim an ocean of rasajvn the living entities; (are) tad His; bhinna separated; an parts; kavalitn swallowed-up ieimprisoned; prakti by His apara-prakti ie. illusory potency; ca and; bhvd through experiencingbhva; vimuktn they can be completely liberated; tat from my; sakalam everything (including bothspiritual and material worlds); (is) prakam a manifestation; abheda one; api and; bheda differenthare from r Hari; sdhanam the means for attainment; (is) uddha-bhaktim the limbs of puredevotion; sdhyam the objective (of that devotion); evatatprtim is certainly love and affection for Him.

1. Prama: The teachings of the Vedas received through guru-parampar are known as mnya. Theinfallible evidence of the Vedas, of the smti-stras headed by the rmad-Bhgavatam, as well asevidence such as direct sense perception (pratyaka), that concur with the guidance of the Vedas, are allaccepted as prama (evidence). This prama establishes the following prameyas (fundamental truths):2. Parama-tattva: r Hari alone is the Supreme Absolute Truth.3. Sarva-aktimn: r Ka is the possessor of all potency.4. Akhila-rasmta-sindhu: He is the ocean of nectarean mellows.5. Vibhinna-tattva: Both the mukta (liberated) and baddha (conditioned) jvas are His eternallyseparated parts and parcels.6. Baddha-jivas: Conditioned souls are subject to the control and covering of my.7. Mukta-jivas: Liberated souls are free from my.8. Acintya-bhedbheda-tattva: The entire universe, consisting of the conscious (cit) and unconscious(acit), is r Haris acintya-bhedbheda-praka, that is to say, it is His manifestation which isinconceivably both different and non-different from Him.9. uddha-bhakti: Pure devotional service is the only practice (sdhana) to attain perfection.10. Ka-prti: Transcendental love and affection for Ka is the one and only final object ofattainment(sdhya-vastu).


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loka 1: Pramna-tattva

svata-siddho vedo hari-dayita-vedha-prabhtitaprama sat-prpta pramiti-viayn tn nava-vidhn

tath pratyakdi-pramiti-sahita sdhayati nana yuktis tarkkhy praviati tath akti-rahit

veda Veda; sat-prptam as received by saints; prabhrtita headed; hari-dayita by the recipient ofr Haris mercy; vedha Brahmj; na (is) our; svata-siddh self-evident; pramam evidence(That evidence) sdhayati establishes; tn of that; nava-vidhn nine kinds;pramitiviayn of subject-matters in relation to that pramna; tath sahitam in addition to; pramiti secondary subject-matterspratyaka-di headed by direct perception; tath in addition; yukti the process of reason; tarka-khy known as argument and counterargument; akti-rahit which is devoid of (transcendental)potency; napraviati cannot comprehend (acintya, inconceivable subject matter)

The self-evident Vedas, which have been received in the sampradya through the guru-parampar byrecipients of r Haris mercy such as Brahmj and others, are known as mnya-vkya. The nineprameya-tattvas are established by these mnya-vkyas with the help of other pramas that follow theguidance of these stras, such as evidence obtained by direct sense perception (pratyaka). Reasoningthat is only based on logic is always lame in the matter of evaluating inconceivable subject matters,since logic and argument have no access in the realm of the inconceivable.

Evidence from the Vedic scripturesBG = Bhagavad-gt SB = rmad-Bhgavatam CC = Caitanya-caritmta

BG 9.17pitham asya jagatomt dht pitmaha

vedya pavitram okrak sma yajur eva ca

pitfather; ahamI; asyaof this; jagatauniverse; mtmother; dhtsupporter; pitmahagrandfather; vedyamwhat is to be known; pavitramthat which purifies; o-krathe syllable o; kthe g Veda; smathe Sma Veda; yajuthe Yajur Veda; evacertainly; caand.I am the father of this universe, the mother, the support and the grandsire. I am the object ofknowledge, the purifier and the syllable o. I am also the g, the Sma and the Yajur Vedas.

BG 16.24

tasmc chstra prama tekrykrya-vyavasthitaujtv stra-vidhnokta

karma kartum ihrhasi

tasmttherefore; stramthe scriptures; pramamevidence; teyour; kryaduty; akryaandforbidden activities; vyavasthitauin determining; jtvknowing; straof scripture; vidhnatheregulations; uktamas declared; karmawork; kartumdo; ihain this world; arhasiyou should.One should therefore understand what is duty and what is not duty by the regulations of the scriptures.Knowing such rules and regulations, one should act so that he may gradually be elevated.


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SB 11.14.3r-bhagavn uvca

klena na pralayevya veda-sajit

maydau brahmae proktdharmo yasy mad-tmaka

r-bhagavn uvcathe Supreme Personality of Godhead said; klenaby the influence of time; na

lost; pralayeat the time of annihilation; vmessage; iyamthis; veda-sajitconsisting of theVedas; mayby Me; dauat the time of creation; brahmaeunto Lord Brahm; proktspoken;dharmareligious principles; yasymin which; mat-tmakaidentical with Me.The Supreme Personality of Godhead said: By the influence of time, the transcendental sound of Vedicknowledge was lost at the time of annihilation. Therefore, when the subsequent creation took place, Ispoke the Vedic knowledge to Brahm because I Myself am the religious principles enunciated in theVedas.

CC Mad 20.124veda-stra kahesambandha, abhidheya, prayojana

kaprpya sambandha, bhaktiprptyera sdhana

veda-stra kahethe Vedic literature instructs; sambandhathe conditioned souls relationship with theLord; abhidheyathe regulated activities of the conditioned soul for reviving that relationship; prayojanaand the ultimate goal of life to be attained by the conditioned soul; kaLord Ka; prpyato beawakened; sambandhathe original relationship; bhaktidevotional service; prptyera sdhanathe meansof attaining Ka.The Vedic literatures give information about the living entitys eternal relationship with Ka, which iscalled sambandha. The living entitys understanding of this relationship and his acting accordingly iscalled abhidheya. Returning home, back to Godhead, is the ultimate goal of life and is called prayojana.

Bhad Aranyaka Upaniada 2.4.10o asya mahato bhutasya nihvasita meta dgit ydi

g vedam bhagave adhyemi yajut

vedam sma vedam atharvanam caturthamitihsam purnam vedam idydiThe revealed scriptures, the Vedas, have come out of the breath of the Supreme Lord Hari. Theseinclude Rg veda, Yajur veda, Sma veda, Atharva veda, Rmayana, Mahbhrata, eighteen chiefPuras, eighteen minor Puraas, Upaniads, Pancartras, and all subsequent literatures andcommentaries which are in line with the above. These literatures provide divine knowledge regardingthe Absolute Truth.

Explanation from Sri Caitanya, His life and precepts, by rla Bhaktivinoda hkura.Lord Chaitanya teaches us first that the rational attributes of people are not capable of approaching thedivine sphere of spirit. He considers reason to be quite incompetent in such a matter. However, Heconsiders that the religious sentiment in man, even in a very small quantity, does have the power tocomprehend spirit. Inspiration alone can give light to spiritual matters. Inspiration coming down from thehigher realm through purified and blessed souls has been exhibited in the form of the Vedas. The Vedas,together with their explanatory notes, the Puranas, are therefore the only evidence in matters of spirit, andare eternal in nature. Thus, Vedic truths should be accepted as the only truth in higher matters. Reason, whilesincerely helping the inspired truth, may be accepted as auxiliary evidence. According to Lord Chaitanya, theVedas teach us nine principal doctrines. (see sutra loka)


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loka 2: Hari (the Almighty) is one without a second.

haris tv eka tattva vidhi-iva-surea-praamitayad eveda brahma prakti-rahita tat tv anumaha

partm tasyo jagad-au-gato viva-janakasa vai rdh-knto nava-jalada-knti cid-udaya

tu indeed; hari r Hari; (is) ekam the one Absolute; tattvam Truth; praamita who is offeredhomage; vidhi by Brahm; iva iva; (and) sura-a Indra; idam that; brahma non-differentiatedlight;yat which; (is)prakti-rahitam devoid of potency; tat that; (is) tueva nothing but; anumaha(His) effulgence; para-tm the Supersoul; jagad-au-gata who has entered into every atom of theuniverse; (and) viva-janaka the father of the universe, MahViu; (are) tasya His; aa plenaryportions; vai verily; (It is) sa that; cid-udaya original form of cit-akti; knti whose luster; (isnava-jalada the hue of a new cloud; (who is) rdh-knta the lover of r Rdh.

Indeed r Hari, to whom Brahm, iva, Indra and other devats continuously offer prama, is the onlySupreme Absolute Truth. Nirviea-brahma that is devoid of akti is r Haris bodily effulgence. Mah-

Viu, who has created the universe and who has entered into it as the indwelling Supersoul of all, issimply His partial manifestation. It is that r Hari alone, the very form of transcendental reality(citsvarpa), whose complexion is the color of a freshly formed thunder cloud, who is r Rdh-vallabha, the beloved of r Rdh.

Evidence from the Vedic scripturesBG 7.7

matta paratara nnyatkicid asti dhanajaya

mayi sarvam ida protastre mai-ga iva

mattabeyond Me; para-taramsuperior; nanot; anyat kicitanything else; astithere is;dhanajayaO conqueror of wealth; mayiin Me; sarvamall that be; idamwhich we see; protamisstrung; streon a thread; mai-gapearls; ivalike.O conqueror of wealth, there is no truth superior to Me. Everything rests upon Me, as pearls are strungon a thread.

SB 12.8.49yad-darana nigama tma-raha-praka

muhyanti yatra kavayo ja-par yatantata sarva-vda-viaya-pratirpa-la

vande mah-puruam tma-nigha-bodham

yatof whom; daranamthe vision; nigamein the Vedas; tmaof the Supreme Soul; rahathemystery; prakamwhich reveals; muhyantibecome bewildered; yatraabout which; kavayagreatlearned authorities; aja-parheaded by Brahm; yatantaendeavoring; tamto Him; sarva-vdaof alldifferent philosophies; viayathe subject matter; pratirpaadjusting itself as suitable; lamwhosepersonal nature; vandeI offer my homage; mah-puruamto the Supreme Personality of Godhead;tmafrom the spirit soul; nighahidden; bodhamunderstanding.


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My dear Lord, the Vedic literatures alone reveal confidential knowledge of Your supreme personality,and thus even such great scholars as Lord Brahm himself are bewildered in their attempt to understandYou through empirical methods. Each philosopher understands You according to his particularspeculative conclusions. I worship that Supreme Person, knowledge of whom is hidden by the bodilydesignations covering the conditioned souls spiritual identity.

CC Mad 21.34parama vara ka svaya bhagavn

tte baa, tra sama keha nhi na

paramasupreme; varacontroller; kaLord Ka; svayampersonally; bhagavnthe originalPersonality of Godhead; ttetherefore; baamost exalted; traHis; samaequal; kehaanyone;nhithere is not; naelse.Ka is the original Supreme Personality of Godhead; therefore He is the greatest of all. No one isequal to Him, nor is anyone greater than Him.

Bhad Aranyaka and Candogya Upaniadatam tu upaniadam puruam pcchmi

ymc chabala prapadye abalc chyma prapadyeekam sanatam bahudha dyamnam

(translation of only second line available)By rendering sev to yma, one attains His transcendental abode, which is full of spiritual bliss andastonishing, variegated lls; and within that cit-jagat, one attains the eternal shelter of yma.

ExplanationIn Vedic theology, the creative principle of the Deity is personified in Brahma and the destructive principle inShiva. Indra is the head of some of the lower elements of administration. Hence, they are not the AlmightyHimself, but are different representations of different attributes of the Almighty. They have obtained theirpowers from an original fountainhead. Thus, they are subordinate beings in the service of Hari. Then againthere are three distinct philosophical ideas of the Deity: (1) the idea of the all-pervading Brahman of thepantheistic school, (2) the idea of a universal soul (Paramatma) of the yoga school, and (3) the ideaof apersonal God (Bhagavan) with all His majesty, might, glory, beauty, wisdom, and supremacy combined in Hispersonality. The ideas of Brahman and Paramatma are, therefore, included in the idea of Bhagavan. Thus,Bhagavan is Hari, the Supreme Being. Human ideas are either mental or spiritual. The mental idea isdefective, as it has its relation to the created principle of matter. The spiritual idea is certainly the nearestapproach to the Supreme Being. Then again, the spiritual idea of Bhagavan is of two kinds. In one kind, theperson of the Almighty is overpowered by His majesty, and in the other, His personal beauty overpowers all

His majesty. The first idea is represented in the great Narayan of Vaikuntha, who is the Lord of lords andGod of gods. The second is represented in the all-beautiful Krishna with Radhika, who is the representative ofHis hladini or superior ecstatic energyKrishna appears as a man among men, yet is generally accepted as Godabove gods. Krishna attracts, loves, and produces ecstasy in all souls. His qualities and personal paraphernaliaare all purely spiritual, and have no relation to the material world. The material senses of man cannotapproach Him. It is the spirit in man which can see Him directly and commune with Him. The soul fettered inmatter has, from its own degradation, lost its right to see Krishna and His spiritual lila in the spiritual worldbut Krishna may, out of His own supreme power and prerogative, appear with all His Vrindavan lila beforethe eyes of all men. The rational man can hardly conceive of or believe in Krishna and His lila, but as mansspiritual vision improves, he sees Krishna and loves Him with all his heart. This subject can hardly be explained


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fully and exhaustively. We therefore leave this point to our readers with these words: Give up the shacklesof material life slowly. Cultivate your spiritual consciousness internally. Give up prejudices that you haveacquired from the so-called rational thinkers who deny the existence of spirit. Be humble and learn to respectthose who work toward spiritual attainments. Do this with your heart, mind, and strength in the company ofVaishnavas alone, and you will see Krishna in no time. Krishna is not an imaginary being, nor have you a rightto think that He is a material phenomenon fancied to be the Supreme Being by fools. Krishna is notunderstood by the process of distinguishing the subjective from the objective, nor is He to be accepted as an

imposition on the people set up by self-interested men. Krishna is eternal, spiritually true, reflected on thehuman soul relieved of all attachment to dull matter, and is the subject of love which proceeds from the soulAccept Him as such, and you will see Him with your souls eyes.

Words fail to describe the Transcendental Being. The highest, best, and most spiritual ideal of the Divinityis to be found in Krishna. To bring arguments against Him is simply to deceive ones self, and deprive onesself of the blessings that God has kept in store for man. Hence, all descriptions of His name, form, attributesand lila should be accepted spiritually, giving up the material conceptions which words must necessarilyconvey.

loka 3: He is always vested with infinite power.

parkhyy akter apthag api sa sve mahimanisthito jvkhy svm acid-abhihit t tri-padikm

sva-tantreccha akti sakala-viaye preraa-parovikrdyai nya parama-puruo ya vijayate

api although; apthag non-different;par-khyyakte from His transcendental potency; (which istmsvm His own; tri-padikm three-fold; aktim potency; (the other two aspects being)jva-khym that known as jva ( the multiple vibhinna parts); (and) acid-abhihitm that known as unconscioussa that; parama-purua Supreme Person; (is) sthita situated; svemahimaniin His glory; (He is)sva-tantra-iccha fully independent in His desires; nya free; vikra-dyai from all externatransformations etc.; ayam He; (is) preraa-para the supreme instigator and the ultimate source ofinspiration; sakala-viaye in all realms and dimensions of action; vijayate may He be especially victorious.

Although r Bhagavn is non-different from His inconceivable transcendental potency (par-akti), Hehas His own independent nature and desires. His par-akti consists of three aspects cit-akti (spiritualpotency), jva-akti (marginal potency), and my-akti (external potency) and He always inspiresthem to engage in their respective functions. That para-tattva (Supreme Absolute Truth), even whileperforming all these activities, still remains immutable and is eternally situated in the fullytranscendental svarpa of His own glory.


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Evidence from the Vedic scripturesBg 7.4-6

bhmir po nalo vyukha mano buddhir eva ca

ahakra itya mebhinn praktir aadh

bhmiearth; pawater; analafire; vyuair; khamether; manamind; buddhiintelligence;

evacertainly; caand; ahakrafalse ego; itithus; iyamall these; meMy; bhinnseparated;praktienergies; aadheightfold.Earth, water, fire, air, ether, mind, intelligence and false egoall together these eight constitute Myseparated material energies.

apareyam itas tv anyprakti viddhi me parmjva-bht mah-bhoyayeda dhryate jagat

aparinferior; iyamthis; itabesides this; tubut; anymanother; praktimenergy; viddhijust tryto understand; meMy; parmsuperior; jva-bhtmcomprising the living entities; mah-bhoO

mighty-armed one; yayby whom; idamthis; dhryateis utilized or exploited; jagatthe materialworld.Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises theliving entities who are exploiting the resources of this material, inferior nature.

etad-yonni bhtnisarvty upadhraya

aha ktsnasya jagataprabhava pralayas tath

etatthese two natures; yonniwhose source of birth; bhtnieverything created; sarviall; itithus;upadhrayaknow; ahamI; ktsnasyaall-inclusive; jagataof the world; prabhavathe source of

manifestation; pralayaannihilation; tathas well as.All created beings have their source in these two natures. Of all that is material and all that is spiritual inthis world, know for certain that I am both the origin and the dissolution.

SB 6.4.31yac-chaktayo vadat vdin vai

vivda-savda-bhuvo bhavantikurvanti cai muhur tma-mohatasmai namo nanta-guya bhmne

yat-aktayawhose multifarious potencies; vadatmspeaking different philosophies; vdinmof the

speakers; vaiindeed; vivdaof argument; savdaand agreement; bhuvathe causes; bhavantiare; kurvanticreate; caand; emof them (the theorists); muhucontinuously; tma-mohambewilderment regarding the existence of the soul; tasmaiunto Him; namamy respectful obeisances;anantaunlimited; guyapossessing transcendental attributes; bhmnethe all-pervading Godhead.Let me offer my respectful obeisances unto the all-pervading Supreme Personality of Godhead, whopossesses unlimited transcendental qualities. Acting from within the cores of the hearts of allphilosophers, who propagate various views, He causes them to forget their own souls while sometimesagreeing and sometimes disagreeing among themselves. Thus He creates within this material world asituation in which they are unable to come to a conclusion. I offer my obeisances unto Him.


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SB 11.4.2r-drumila uvca

yo v anantasya gunn anantnanukramiyan sa tu bla-buddhirajsi bhmer gaayet kathacitklena naivkhila-akti-dhmna

r-drumila uvcar Drumila said; yawho; vaiindeed; anantasyaof the unlimited Lord; guru

the transcendental qualities; anantnwhich are unlimited; anukramiyantrying to enumerate; sahe;tucertainly; bla-buddhiis a person of childish intelligence; rajsithe particles of dust; bhmeonthe earth; gaayetone may count; kathacitsomehow; klenain time; na evabut not; akhila-akti-dhmna(the qualities) of the reservoir of all potencies.r Drumila said: Anyone trying to enumerate or describe fully the unlimited qualities of the unlimitedSupreme Lord has the intelligence of a foolish child. Even if a great genius could somehow or other, aftera time-consuming endeavor, count all the particles of dust on the surface of the earth, such a geniuscould never count the attractive qualities of the Personality of Godhead, who is the reservoir of allpotencies.

CC Mad 8.151kera ananta-akti, tte tinapradhna

cic-chakti, my-akti, jva-akti-nma

keraof Lord Ka; ananta-aktiunlimited potencies; ttein that; tinathree; pradhnachief; cit-aktispiritual potency; my-aktimaterial potency; jva-aktimarginal potency, or living entities;nmanamed.Ka has unlimited potencies, which can be divided into three main parts. These are the spiritualpotency, the material potency and the marginal potency, which is known as the living entities.

vetvatara Upaniad (6.7-8)na tasya krya karaa ca vidyatena tat-sama cbhyadhika ca dyate

parsya aktir vividhaiva ryatesvbhvik jna-bala-kriy ca

None of the activities of that para-brahma Paramtm is mundane, because none of His senses such asHis hands and legs is material. Thus through the medium of His transcendental body, He performs Hispastimes without any material senses, and He is present everywhere at the same time. Therefore, no oneis even equal to Him, what to speak of being greater than Him. The one divine potency of Paramevarahas been described in ruti in many ways, among which the description of His jna-akti (knowledge),His balaakti (power), and His kriy-akti (potency for activity) are most important. These are also called

cit-akti or savit-akti; sat-akti or sandhin-akti; and nanda-akti or hldin-akti respectively.

ExplanationInfinite powers means powers that know no bounds either in space or in time. As Gods powers alonecreated space and time, His powers are identical to Himself. In material life, there is a difference between aperson and his powers, between a thing and its attributes, its name, its form, and its activities; but it is aspiritual truth that in spirit, a person is identical with his name, form, attributes, and activities. This truthcannot be subjected to dry reason which deals with gross matter alone. Krishna is the supreme will in


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Himself, and He exercises His supreme power at His pleasure, which submits to no law, because all law hasproceeded from His will and power.

Power is known by its exercise. In this world we have experience of only three of the attributes of Godspower. We see the material phenomena and we understand that His power has the attribute to creatematter. This attribute is known in the Vedas as maya-shakti. We see a man and we understand that theSupreme Power has the attribute to produce the limited and imperfect souls. The shastras (scriptures) calthat attribute jiva-shakti. We conceive of One who is spiritual and supreme in His realm of eternal spirits;

thus, we understand that His power has an attribute to exhibit perfectly spiritual existences.The Vedas calthat attribute by the name of atma-shakti or chit-shakti.

All these attributes together form one supreme power which the Vedas call para-shakti. In fact, power(shakti) is not distinguishable from the personality of that Supreme Being. Still, the powers are separatelyexhibited in their separate actions. This is styled achintya-bhedabheda-prakash or inconceivable, simultaneousexistence of distinction and non-distinction. Hari, being the Supreme Will above law, exercises His infinitepowers while He Himself remains unaffected. This is not understood by reason, but felt in the soul as anintuitive truth.

loka 4: He is an ocean of rasa (sweetness).

sa vai hldiny ca praaya-vikter hldana-ratastath samvic-chakti-prakaita-raho-bhva-rasitatath r-sandhiny kta-viada-tad-dhma-nicaye

rasmbodhau magno vraja-rasa-vils vijayate

praaya-vikte on account of a transformation caused by love; hldiny for His hldin potency, rRdh; vaisa that same (r Hari); hldana-rata is attached to activities of delight; ca tath and;rasita His tendency; raha for confidential; bhva moods;prakaita is manifested; samvitaktifrom His potency of cognizance; tath and; r-sandhiny through His existence-sustaining potency;vraja-rasa-vils that enjoyer of pleasure-pastimes in Vraja; magna is immersed; rasmbudhau in anocean of rasa; kta created; nicaye within the hosts; viada-tad-dhma of His splendid abodes;vijayate may He be especially victorious.

There are three functions of svarpa-akti: hldin, sandhin and savit. Ka remains perpetuallyimmersed in the praaya-vikra of the hldin-akti. Because of the confidential bhvas evoked bysavitakti, He is ever-situated as rasika-ekhara in relishing newer and newer rasa. That supremelyindependent pastime prince, r Ka, is ever-drowned within the ocean of vraja-rasa in Histranscendental bliss-filled abodes, headed by Vndvana, which are manifest through sandhin-akti. Allglories to Him!


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avyakta vyaktim pannamanyante mm abuddhaya

para bhvam ajnantomamvyayam anuttamam

avyaktamnonmanifested; vyaktimpersonality; pannamachieved; manyantethink; mmMe;

abuddhayaless intelligent persons; paramsupreme; bhvamexistence; ajnantawithout knowing;mamaMy; avyayamimperishable; anuttamamthe finest.Unintelligent men, who do not know Me perfectly, think that I, the Supreme Personality of Godhead,Ka, was impersonal before and have now assumed this personality. Due to their small knowledge,they do not know My higher nature, which is imperishable and supreme.

BG 9.11avajnanti m mhmnu tanum ritam

para bhvam ajnanto

mama bhta-mahevaramavajnantideride; mmMe; mhfoolish men; mnumin a human form; tanuma body;ritamassuming; paramtranscendental; bhvamnature; ajnantanot knowing; mamaMy;bhtaof everything that be; mah-varamthe supreme proprietor.Fools deride Me when I descend in the human form. They do not know My transcendental nature as theSupreme Lord of all that be.

SB 10.43.17mallnm aanir n nara-vara str smaro mrtimngopn sva-jano sat kiti-bhuj st sva-pitro iu

mtyur bhoja-pater vir avidu tattva para yoginvn para-devateti vidito raga gata sgraja

mallnmfor the wrestlers; aanilightning; nmfor the males; nara-varathe best of men;strmfor the women; smaraCupid; mrti-mnincarnate; gopnmfor the cowherds; sva-janatheir relative; asatmimpious; kiti-bhujmfor the kings; sta punisher; sva-pitrofor His parents;iua child; mtyudeath; bhoja-patefor the King of the Bhojas, Kasa; virthe totality of thematerial universe; avidumfor the unintelligent; tattvamthe Truth; paramSupreme; yoginmfor theyogs; vnmfor the members of the Vi dynasty; para-devattheir most worshipable Deity; itiinthese ways; viditaunderstood; ragamthe arena; gataHe entered; saalong with; agra-jaHiselder brother.

The various groups of people in the arena regarded Ka in different ways when He entered it with Hiselder brother. The wrestlers saw Ka as a lightning bolt, the men of Mathur as the best of males, thewomen as Cupid in person, the cowherd men as their relative, the impious rulers as a chastiser, Hisparents as their child, the King of the Bhojas as death, the unintelligent as the Supreme Lords universalform, the yogs as the Absolute Truth and the Vis as their supreme worshipable Deity.


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CC Adi 4.86kimv, prema-rasa-maya kera svarpa

tra akti tra saha haya eka-rpa

kimvor; prema-rasathe mellows of love; mayamade of; keraof Lord Ka; svarpathe realnature; traof Him; aktithe energy; tra sahawith Him; hayathere is; eka-rpaoneness.Or ka-may means that She is identical with Lord Ka, for She embodies the mellows of love. Theenergy of Lord Ka is identical with Him.

Muaka Upaniad (2.2.7):divye brahma-pure hy ea vyomny tm pratihita raso vai sa

That Paramtm eternally resides in the transcendental Brahma-pura that is the form of Paravyoma. Heis the embodiment of rasa.

ExplanationRasa has been defined as that ecstatic principle that comprehends sthayi-bhava, vibhava, anubhava, sattvik,and sanchari. Vibhava is divided into alambana and uddipana. Alambana is subdivided into vishaya andashraya. Ashraya is that person who has in himself the principle of sthayi-bhava, and vishaya is that person to

whom the stayi-bhava directs itself. Sthayi-bhava has been explained to be rati or the tendency of the purespiritual heart. By a connection of ashraya and vishaya the sthayi-bhava arrives at its stage of action. When itobtains its active stage, certain signs are exhibited in the person which are called the anubhavas. These arethirteen in number. Eight other bhavas exhibited in the body are known as sattvik-bhavas, such as tears,shivering, etc. Thirty-three other bhavas, such as harsha, vishad, etc. have been shown to be sanchari-bhavas. These combined in the soul form the rasa.

This process of exhibition of rasa relates to the exhibition of rasa in the person enthralled by matter. Butrasa itself is an eternal principle identified with the Supreme, Hari. Hari is the ocean of rasa, and in the humansoul only a drop of that ocean could be conceived. Rasa naturally is spiritual, but in man subjected to maya,the progenitor of matter, it has been identified in a perverted state with the sensual pleasure of man inconnection with material objects. In this condition, the soul loses itself in the mind, and the mind actingthrough the senses enjoys the perverted reflection of rasa in the five different kinds of objects of the fivesenses. This is the souls going abroad with avidya, or ignorance of the spiritual self. When the soul looksinward, it obtains its spiritual rasa, and the perverted rasa wanes off in proportion to the development of thespiritual rasa.

In spiritual rasa, the souls with each other and with the all-beautiful Lord have their unfettered action inVrindavan, rising above material time and space. Hari, with His infinite supreme free will, has eternal ecstasyin His spiritual power or chit-shakti. The hladini attribute of chit-shakti (spiritual wisdom) gives Him infinitepleasure. The samvit attribute of chit-shakti produces all bhavas, relations, and affections. The sandhin

attribute of chit-shakti produces all existence (other than the free will), including the dhams (abodes),individualities, and other substances in connection with the action of the spiritual rasa. All these exhibitionsare from chit-shakti or the spiritual power.

The mayik or material creation, including time, space, and gross objects, has no place in chit-jagat or thespiritual world, which is the same as Vrindavan. Maya-shakti is a perverted reflection of the chit-shakti.Hence, the qualities in the mayik-jagat (material world) resemble the qualities in the chit-jagat (spirituauniverse), but are not substantially the same. The chit-jagat is the model of the mayik-jagat, but they are notidentical. We must guard ourselves against the idea that man has imagined chit-jagat from an experience ofthe mayik-jagat. This idea is pantheistic, and it may also be styled atheistic. Reason not spiritualized has atendency to create such a doubt, but one who has a wish to enjoy spiritual love must give it up as misleading


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The eternal rasa of Krishna exists spiritually in chit-jagat. To us who are in the relative world, there is a screenwhich intervenes between our eyes and the great spiritual scene of Krishna lila. When by the grace of Krishnathat screen is drawn up, we have the privilege to see it, and again when it pleases the Almighty to drop thescreen, the great Vrindavan lila disappears. Taste the subject and your conviction will be the same as mineBrethren, do not give up such an important subject without liberal examination!

loka 5: The soul is His vibhinnangsha, or separated part.

sphulig ddhgner iva cid-aavo jva-nicayhare sryasyaivpthag api tu tad-bheda-viay

vae my yasya prakti-patir evevara ihasa jvo mukto pi prakti-vaa-yogya sva-guata

iva like; sphulig sparks; ddha-agne of a blazing fire;jva-nicay the multitude of jvas; (are)eva indeed;cid-aava spiritual atoms; sryasya of the sun;hare of r Hari; api although; apthag non-different; (from Him in quality) bheda-viayh they are different; tad from Him; viay incapacity; eva indeed; iha in this world; vara the Supreme Lord;prakti-pati is the master of Hispotency; (and)yasya has; my that illusory potency; vae under his control; api whereas even; samuktajva the liberated living entity;yogya is capable; vaa of being controlled;prakti by thatillusory potency; sva-guata by his (constitutional) nature.

Just as many tiny sparks burst out from a blazing fire, so the innumerable jvas are like atomic, spiritualparticles in the rays of the spiritual sun, r Hari. Though these jvas are non-different from r Hari, theyare also eternally different from Him. The eternal difference between the jva and vara is that vara isthe Lord and master of my-akti, whereas the jva can fall under the control of my, even in hisliberated stage, due to his constitutional nature.


mamaivo jva-lokejva-bhta santanamana-ahnndriyiprakti-sthni karati

mamaMy; evacertainly; aafragmental particle; jva-lokein the world of conditional life; jva-bhtathe conditioned living entity; santanaeternal; manawith the mind; ahnithe six;indriyisenses; praktiin material nature; sthnisituated; karatiis struggling hard.The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life,they are struggling very hard with the six senses, which include the mind.


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SB 11.11.4ekasyaiva mamasyajvasyaiva mah-mate

bandho syvidyayndirvidyay ca tathetara

ekasyaof the one; evacertainly; mamaMy; aasyapart and parcel; jvasyaof the living entity;evacertainly; mah-mateO most intelligent one; bandhabondage; asyaof him; avidyayby

ignorance; andibeginningless; vidyayby knowledge; caand; tathsimilarly; itarathe oppositeof bondage, liberation.O most intelligent Uddhava, the living entity, called jva, is part and parcel of Me, but due to ignorancehe has been suffering in material bondage since time immemorial. By knowledge, however, he can beliberated.

CC Mad 22.9sva-vistracatur-vyha, avatra-gaa

vibhinna jvatra aktite gaana

sva-aa-vistrathe expansion of His personal forms; catur-vyhaHis quadruple form; avatra-gaa

the incarnations; vibhinna-aaHis separated forms; jvathe living entities; traHis; aktitein thecategory of potency; gaanacalculating.Expansions of His personal selflike the quadruple manifestations of Sakaraa, Pradyumna,

Aniruddha and Vsudevadescend as incarnations from Vaikuha to this material world. Theseparated expansions are the living entities. Although they are expansions of Ka, they are countedamong His different potencies.

Bhad-rayaka Upaniad (2.1.20)yathgne kudr visphulig vyuccaranti

evam evsmad tmana sarvi bhtni vyuccaranti

Innumerable jvas emanate from para-brahma, just like tiny sparks from a fire.

ExplanationBy soul, the Vedic literatures refer to all sorts of souls, whether animal, human, or celestial. It must beunderstood that Mahaprabhu taught the very liberal principle of transmigration (reincarnation) of the soul.Although certain readers may reject this idea on the grounds that certain forms of faith do not support thistheory, it is not prudent to reject a theory because it differs with the dogmas of certain sectarian creeds.Indeed, it is a matter that reason cannot dare to meddle with. Candidly examining, we cannot find any strongreason to disbelieve the theory of transmigration. Rather, our unprejudiced mind is inclined to accept it. Thebelief that the human soul has only one trial in life is evidently dogmatic, unjust, and contrary to the beliefthat God is all good. When our spiritual sentiment supports the Vedic conclusions, which have taught us thefacts about continual existence of the soul in different stages of creation, we must give up the idea ofdisbelieving in the principle of transmigration of the soul. However educated and scientific a man may be, heis always liable to a creeping error, and that error may even be supported by an entire sect or nation. Thesoul, according to Chaitanya Mahaprabhu, is an atomic part of the Divine Soul. It is a part of Gods power toproduce beings who are spiritual in essence, but liable to be enthralled by maya (illusion) when they forgettheir position as eternal servants of the Supreme. God here is compared with the sun, and the souls are saidto be the atomic portions of that suns rays, unable to stand freely unless they are protected by anotherattribute of Gods power. The word part is not meant in the same way as to describe portions cut out of a


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piece of stone by an axe, but should be understood by the example of one lamp lit from another, or goldproduced from an alchemical stone.

The souls are also compared with separate atomic sparks of a burning fire. Each soul has drawn from itsfountainhead a proportionate share of the attributes of the Supreme, and consequently, a small proportion othe free will. These souls are naturally located between the chit-jagat and mayik-jagat. Those who chose toserve their God were protected from falldown by the interference of the hladini attribute of the Supremeschit-shakti. They have been admitted as eternal servants of the Lord in various ways. They know not the

troubles of maya and the karma-chakra, or the rotative principles of mayik action and its result. Those whowanted to enjoy were captured by maya from the other side. They are in Mayas karma-chakra, ending onlywhen they again see their original position as servants of the Supreme Lord. These souls, whether liberatedfrom Mayas charm or enthralled by her, are separate responsible beings depending on the Supreme, Hari.

Hari is the Lord of Maya; she serves Him at His pleasure. The soul or jiva is so constructed as to be liableto be enthralled by maya when unassisted by the hladini shakti of the Lord. Hence, there is a natural andinherent distinction between God and the jiva that no pantheistic maneuver can annihilate. Please avoid themisleading question, When were these jivas created and enthralled? The mayik time has no existence inspiritual history because it has its commencement after the enthrallment of jivas in matter; one cannot,therefore, employ mayik chronology in matters like these.

loka 6: Certain souls are engrossed by prakriti, or His illusory energy.

svarprthair hnn nija-sukha-parn ka-vimukhn

harer my-dayn gua-nigaa-jlai kalayatitath sthlair ligair dvi-vidhvaraai klea-nikarairmah-karmlnair nayati patitn svarga-nirayau

kalayati she (my-akti) binds;patitn the fallen souls; hnn who are divorced; svarpa-arthaifrom the purpose of their spiritual constitution;parn who are dedicated; nija-sukha to selfish happiness;ka-vimukhn who are turned away from r Ka; tath and; my-dayn who are suitable toreceive punishment; hare from r Hari; nigaa-jlai with the shackles and net;gua of the threebinding influences (sattva, rajas and tamas); nikarai through the agency of a multitude; klea ofsufferings; nayati she leads; (them) svarga-nirayau to heaven and hell; dvividha through the agency of

two kinds; varaai of bodily coverings; sthlai gross; ligaiand subtle; (and) mah-karma-lnai with the powerful ropes of fruitive activity.

By his original nature the jva is an eternal servant of Ka. His svarpa-dharma is service to r Ka.Bhagavns bewildering energy (my) punishes those jvas who are bereft of that svarpadharma. These

jvas are diverted from Ka, and are concerned with their own happiness. She binds them in the ropesof the three modes of material nature sattva, raja and tama covers their svarpa with gross andsubtle bodies, throws them into the miserable bondage of karma, thus repeatedly causing them toexperience happiness and distress in heaven and hell.


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arra yad avpnotiyac cpy utkrmatvara

ghtvaitni saytivyur gandhn ivayt

arramthe body; yatas; avpnotigets; yatas; ca apialso; utkrmatigives up; varathe lord of

the body; ghtvtaking; etniall these; saytigoes away; vyuthe air; gandhnsmells; ivalikeaytfrom their source.The living entity in the material world carries his different conceptions of life from one body to anotheras the air carries aromas. Thus he takes one kind of body and again quits it to take another.

BG 7.15na m duktino mhprapadyante nardham

myaypahta-jnsura bhvam rit

nanot; mmunto Me; duktinamiscreants; mhfoolish; prapadyantesurrender; nara-adhamlowest among mankind; myayby the illusory energy; apahtastolen; jnwhoseknowledge; suramdemonic; bhvamnature; ritaccepting.Those miscreants who are grossly foolish, who are lowest among mankind, whose knowledge is stolen byillusion, and who partake of the atheistic nature of demons do not surrender unto Me.

SB 11.11.6suparv etau sadau sakhyau

yadcchayaitau kta-nau ca vkeekas tayo khdati pippalnnam

anyo niranno pi balena bhynsuparautwo birds; etauthese; sadausimilar; sakhyaufriends; yadcchayby chance; etauthese two; ktamade; naua nest; caand; vkein a tree; ekaone; tayoof the two; khdatiis eating; pippalaof the tree; annamthe fruits; anyathe other; nirannanot eating; apialthough;balenaby strength; bhynHe is superior.By chance, two birds have made a nest together in the same tree. The two birds are friends and are of asimilar nature. One of them, however, is eating the fruits of the tree, whereas the other, who does noteat the fruits, is in a superior position due to His potency.

CC Mad 22.24

ka-nitya-dsajva th bhuli gelaei doe my tra galya bndhila

ka-nitya-dsaeternal servant of Ka; jvathe living entity; ththat; bhuliforgetting; gelawent;ei doefor this fault; mythe material energy; trahis; galyaon the neck; bndhilahas bound.The living entity is bound around the neck by the chain of my because he has forgotten that he is

eternally a servant of Ka.


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vetvatara Upaniad (4.9-10):asmn my sjate vivam etat

tasmi cnyo myay sanniruddhamyn tu prakti vidyn myinan tu mahevaramtasyvaya-bhtais tu vypta sarvam ida jagat

Paramevara is the Lord of my, He has created the entire world wherein the jvas are bound in the illusion ofmaterial identification. It should be understood that my is His prakti, and He is Mahevara, the controller of

my. This entire world is pervaded by His limbs.

ExplanationPrakriti, maya, pradhan, prapancha, and avidya are different names of the same principle according to its differentphases and attributes. Maya is not an independent shakti from the supreme svarup-shakti. She is simply a devoteeserving God executing His orders to reform those who become ungrateful to Him. Maya is in charge of Gods house ofcorrection, and her energy is a reflection of Gods supreme power. Those jivas who, in abusing their free will, forgothat they were eternal servants of the Lord and thought of enjoying for themselves, were captured by Maya for theirpenal servitude and correction. Maya has three attributes: sattva, rajas, and tamas. Those attributes are just like chainsused to bind the ungrateful souls. Maya then applies a double casing on the spiritual form of the soul. The casing isdescribed by the words linga and sthul. The mayik existence has twenty-four substances. The five elements (earth,

water, fire, air, and ether), the five properties (sound, touch, sight, taste, and smell), the five knowledge-acquiringsenses (eye, ear, nose, tongue, and skin), and the five working senses (the hands, legs, speech, genital, and organ forevacuation); these twenty form the sthul or outer-casing. The mind, intelligence, contaminated consciousness, and falseego comprise the linga-deha or inner-casing. Then, after encasing the spiritual form of the soul, Maya employs thefallen souls in different kinds of work. Mayik work is composed of karma, akarma, and vikarma. Karma is conventiallygood action done to obtain punya or virtue, such as performance of duties enjoined by the varnashram dharma of theSmartas. Karma elevates one to the heavenly realm. Akarma (failure to perform ones duty) places one in an unpleasantstate on Earth, and vikarma (sinful or criminal actions) hurls souls down to hellish life. The fallen souls travel from bodyto body with their linga-deha, doing karma or vikarma, rising up to the heavens and again coming down at theexhaustion of their virtues, going down to hell, and after suffering punishment, again rising up to the platform of fruitivework. Thus, the state of the fallen souls is deplorable to the extreme degree, as they sometimes suffer massacre andmurder, and sometimes enjoy as princes. The material world is, therefore, a prison or a house of correction, and not aplace for enjoyment, as some people assert.


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loka 7: Certain souls are released from the grasp of prakriti.

yad bhrma bhrma hari-rasa-galad-vaiava-janakadcit sampayan tad-anugamane syd ruci-yuta

tad kvtty tyajati anakair myika-dasvarpa bibhro vimala-rasa-bhoga sa kurute

yad when; kadcit at some time; bhrmabhrmam after wandering repeatedly throughout thethree worlds in the eighty-four lakhas of species; sampayan by beholding; vaiava-janam a Vaiava;galad (whose heart) is melting; hari-rasa due to (relishing) the mellows of r Haris nma, rpa, gua andll; syd he may become;yuta possessed; ruci of spiritual taste; anugamane through following inthe footsteps;tad of that Vaiava; tad then; ka-vtty by entering the (service of that servant)of r Ka; anakai by very gradual stages; tyajati he abandons; myikadam the state of (beinginfluenced by) material illusion; (and) bibhrna accepting; svarpamhis constitutional cinmaya form (ofekdaa-bhva); sa kurute he engages; bhogam in the bliss; vimala-rasa of unalloyed rasa.When, in the course of wandering amongst the higher and lower species in the material world, a jva isable to behold a Vaiava absorbed in the flowing rasa of r-hari-bhakti, taste arises in his heart for

following the Vaiava way of life. By chanting r-ka-nma, he gradually becomes free from hisconditioning. Step by step, he then gains his intrinsic, cinmaya-svarpa (transcendental form), andbecomes qualified to taste the pure and spiritual rasa of direct service to r Ka.


mm upetya punar janmadukhlayam avatamnpnuvanti mahtmna

sasiddhi param gat

mmMe; upetyaachieving; punaagain; janmabirth; dukha-layamplace of miseries; avatamtemporary; nanever; pnuvantiattain; mah-tmnathe great souls; sasiddhimperfection; parammultimate; gathaving achieved.After attaining Me, the great souls, who are yogs in devotion, never return to this temporary world, which is fullof miseries, because they have attained the highest perfection.

BG 7.14daiv hy e gua-maymama my duratyay

mm eva ye prapadyante

mym et taranti tedaivtranscendental; hicertainly; ethis; gua-mayconsisting of the three modes of material nature; mamaMy; myenergy; duratyayvery difficult to overcome; mmunto Me; evacertainly; yethose who;prapadyantesurrender; mym etmthis illusory energy; tarantiovercome; tethey.This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But thosewho have surrendered unto Me can easily cross beyond it.


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SB 11.11.7tmnam anya ca sa veda vidvn

apippaldo na tu pippaldayo vidyay yuk sa tu nitya-baddhovidy-mayo ya sa tu nitya-mukta

tmnamHimself; anyamthe other; caalso; saHe; vedaknows; vidvnbeing omniscient; apippala-adanot eating the fruits of the tree; nanot; tubut; pippala-adathe one who is eating the fruits of the tree; yawho; avidyaywith ignorance; yukfilled; sahe; tuindeed; nityaeternally; baddhaconditioned; vidymayafull of perfect knowledge; yawho; sahe; tuindeed; nityaeternally; muktaliberated.The bird who does not eat the fruits of the tree is the Supreme Personality of Godhead, who by His omniscienceperfectly understands His own position and that of the conditioned living entity, represented by the eating bird.That living entity, on the other hand, does not understand himself or the Lord. He is covered by ignorance and isthus called eternally conditioned, whereas the Personality of Godhead, being full of perfect knowledge, iseternally liberated.CC Mad 22.14-15

kma-krodhera dsa ha tra lthi khyabhramite bhramite yadi sdhu-vaidya pya

tra upadea-mantre pic palya

ka-bhakti pya, tabe ka-nikaa yyakmaof lusty desires; krodheraand of anger; dsathe servant; habecoming; traby them; lthikhyais kicked; bhramite bhramitewandering and wandering; yadiif; sdhua devotee; vaidyaphysician; pyahe gets; trahis; upadea-mantreby instruction and hymns; picthe witch (theexternal energy); palyaflees; ka-bhaktidevotional service to Ka; pyaobtains; tabein this way;ka-nikaa yyahe goes to Ka.

In this way the conditioned soul becomes the servant of lusty desires, and when these are not fulfilled,he becomes the servant of anger and continues to be kicked by the external energy, my. Wanderingand wandering throughout the universe, he may by chance get the association of a devotee physician,

whose instructions and hymns make the witch of the external energy flee. The conditioned soul thusgets into touch with devotional service to Lord Ka, and in this way he can approach nearer andnearer to the Lord.

Muaka Upaniad 3.1.2 and vetvatara Upaniad 4.7samne vke puruo nimagnonay ocati muhyamna

jua yad payaty anyam am asya mahimnam eti vta-oka

The jva and the indwelling Paramtm both reside in the same tree, namely the material body. The jvais attached to material sense enjoyment, and is therefore sunk in the bodily conception of life.Bewildered by my, he cannot find any means of deliverance, and thus he laments. However, by theinfluence of sukti acquired over many lifetimes, he can obtain the mercy of vara or His uddha-bhaktas. At that time, he will see in his heart that there is a second individual within the tree of hisbody. This is vara, who is served eternally by His unalloyed bhaktas. When the jva witnesses theuncommon glories of r Ka, he becomes free from all lamentation.


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ExplanationJivas are traveling on the path of mayik existence from time immemorial, experiencing all sorts of pleasure

and pain. How can one become free from this unpleasant condition? Religious rituals, performance of duty

yoga, development of powers of the body and the mind, sankhya (empiric philosophical analysis), simple

knowledge that one is a spiritual being, and vairagya, giving up all enjoyments in the world, are not the

proper means by which one can actually achieve what he or she genuinely wants. When a person comes in

contact with a Vaishnava whose heart has been melted by hari-bhakti-rasa, it is then that he or she maydesire to imbibe the sweet principle of bhakti and follow in the holy footsteps of the devotee by constantly

practicing krishna-bhakti. They slowly wash off the mayik condition, and in the end, after obtaining their true

nature, enjoy the sweetest unalloyed rasa, which is the ultimate attainment of the soul. Satsanga, or the

company of spiritual people, is the only means to obtain the ultimate object of life. Bhakti is a principle which

comes from soul to soul, and like electricity or magnetism in gross matter, it conducts itself from one

congenial soul to another. The principle of bhakti is sincere, entire dependence on the Supreme Lord in every

act of life. The principle of duty is not part of bhakti, as it acts on the basis of gratitude for favors obtained,

and it involves obligation, which is contrary to natural love.

The principle of morality in the mortal world, though good in its own way, scarcely brings spiritual results

in the end. Faith in the supreme beauty of the Lord, a desire for the eternal unselfish service of that Supreme

Being, and a consequent repulsion of every other thought of pleasure or self-aggrandizement are the three

principles which constitute sraddha, or actual hankering after bhakti. Bhakti by nature is ananyaor exclusive

Is it chance, then, which brings bhakti? No, sukritior good work is the prime moving principle. Good work is

of two types. One type, passing as morality, includes those works that bring virtue and aggrandizement. The

other type of good work includes all activities that have a tendency to bring about spiritual progress. This

latter type of good work or sukritibrings one in contact with a sincere Vaishnava from whom one can initially

imbibe sraddha or faith in spirit; and being then capable of receiving bhakti, one obtains the seed ofdevotional service from that Vaishnava, who is actually the persons guru.


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loka 8: All spiritual and material phenomena are the achintya-bhedabheda-prakash ofHari, the Almighty.

hare akte sarva cid-acid akhila syt pariativivarta no satya rutim iti viruddha kali-malamharer bhedbhedau ruti-vihita-tattva suvimalatata premna siddhir bhavati nitar nitya-viaye

sarvam everything; cid-acid both spiritual and material; syt should be understood to be;pariati atransformation; akte of the energy; hare of r Hari; vivartam the impersonal philosophy of illusion;(is) u certainly; na not; satyam factual; (it is) kali-malam an impurity produced by the personified ageof quarrel; (it is) viruddham contrary; rutim to the Vedic conclusion; suvimalamthe spotless; tattvam truth; vihita established; ruti by the Vedas; (is) iti that; akhilameverything; bheda-abhedau isone and different; hare from r Hari; tata for this reason; siddhi perfection;premna of love;bhavati comes into being; nitarm as the complete reality; nityaviaye when one accepts this principleas eternal and all-encompassing.

The entire spiritual and material creation is a transformation of r Kas akti. The impersonalphilosophy of illusion (vivarta-vda) is not true. It is an impurity that has been produced by Kali-yuga,and is contrary to the teachings of the Vedas. The Vedas support acintya-bhedbheda-tattva(inconceivable oneness and difference) as the pure and absolute doctrine, and one can attain perfectlove for the Eternal Absolute when he accepts this principle.

Evidence from the Vedic scripturesBG 9.4-5

may tatam ida sarvajagad avyakta-mrtin

mat-sthni sarva-bhtnina cha tev avasthita

mayby Me; tatampervaded; idamthis; sarvamall; jagatcosmic manifestation; avyakta-mrtinby the unmanifested form; mat-sthniin Me; sarva-bhtniall living entities; nanot; caalso; ahamI;teuin them; avasthitasituated.By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not inthem.

na ca mat-sthni bhtnipaya me yogam aivarambhta-bhn na ca bhta-stho

mamtm bhta-bhvanananever; caalso; mat-sthnisituated in Me; bhtniall creation; payajust see; meMy; yogamaivaraminconceivable mystic power; bhta-bhtthe maintainer of all living entities; nanever; caalso;bhta-sthain the cosmic manifestation; mamaMy; tmSelf; bhta-bhvanathe source of allmanifestations.And yet everything that is created does not rest in Me. Behold My mystic opulence! Although I am themaintainer of all living entities and although I am everywhere, I am not a part of this cosmicmanifestation, for My Self is the very source of creation.


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SB 2.9.32-35aham evsam evgre

nnyad yat sad-asat parampacd aha yad etac ca

yo vaiyeta so smy aham

ahamI, the Personality of Godhead; evacertainly; samexisted; evaonly; agrebefore the creation;nanever; anyatanything else; yatall those; satthe effect; asatthe cause; paramthe supreme;

pactat the end; ahamI, the Personality of Godhead; yatall these; etatcreation; caalso; yaeverything; avaiyetaremains; sathat; asmiI am; ahamI, the Personality of Godhead.Brahm, it is I, the Personality of Godhead, who was existing before the creation, when there wasnothing but Myself. Nor was there the material nature, the cause of this creation. That which you seenow is also I, the Personality of Godhead, and after annihilation what remains will also be I, thePersonality of Godhead.

te rtha yat pratyetana pratyeta ctmani

tad vidyd tmano myyathbhso yath tama

tewithout; arthamvalue; yatthat which; pratyetaappears to be; nanot; pratyetaappears tobe; caand; tmaniin relation to Me; tatthat; vidytyou must know; tmanaMy; mymillusoryenergy; yathjust as; bhsathe reflection; yathas; tamathe darkness.O Brahm, whatever appears to be of any value, if it is without relation to Me, has no reality. Know it asMy illusory energy, that reflection which appears to be in darkness.

yath mahnti bhtnibhteccvacev anu

praviny apravinitath teu na tev aham

yathjust as; mahntithe universal; bhtnielements; bhteu ucca-avaceuin the minute and

gigantic; anuafter; pravinientered; apravininot entered; tathso; teuin them; nanot;teuin them; ahamMyself.O Brahm, please know that the universal elements enter into the cosmos and at the same time do notenter into the cosmos; similarly, I Myself also exist within everything created, and at the same time I amoutside of everything.

etvad eva jijsyatattva-jijsuntmanaanvaya-vyatirekbhy

yat syt sarvatra sarvad

etvatup to this; evacertainly; jijsyamis to be inquired; tattvathe Absolute Truth; jijsunby

the student; tmanaof the Self; anvayadirectly; vyatirekbhymindirectly; yatwhatever; sytitmay be; sarvatrain all space and time; sarvadin all circumstances.A person who is searching after the Supreme Absolute Truth, the Personality of Godhead, most certainlysearch for it up to this, in all circumstances, in all space and time, and both directly and indirectly.


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CC Adi 7.124

avicintya-akti-yukta r-bhagavnicchya jagad-rpe pya parima

avicintyainconceivable; aktipotency; yuktapossessed of; rthe affluent; bhagavnPersonality ofGodhead; icchyaby His wish; jagat-rpein the form of the cosmic manifestation; pyabecomes;parimatransformed by His energy.

The Supreme Personality of Godhead is opulent in all respects. Therefore by His inconceivable energiesHe has transformed the material cosmic manifestation.

CC Mad 20.108jvera svarpa hayakera nitya-dsakera taasth-akti bhedbheda-praka

srya-kiraa, yaiche agni-jvl-cayasvbhvika kera tina-prakra akti haya

jveraof the living entity; svarpathe constitutional position; hayais; keraof Lord Ka; nitya-dsaeternal servant; keraof Lord Ka; taasthmarginal; aktipotency; bheda-abhedaone and

different; prakamanifestation; srya-aapart and parcel of the sun; kiraaa ray of sunshine;yaicheas; agni-jvl-cayamolecular particle of fire; svbhvikanaturally; keraof Lord Ka; tina-prakrathree varieties; aktienergies; hayathere are.It is the living entitys constitutional position to be an eternal servant of Ka because he is the

marginal energy of Ka and a manifestation simultaneously one with and different from the Lord, likea molecular particle of sunshine or fire. Ka has three varieties of energy.

r opaniad 1vsyam idam sarva

yat kica jagaty jagat

tena tyaktena bhujthm gdha kasya svid dhanam

aby the Lord; vsyamcontrolled; idamthis; sarvamall; yat kicawhatever; jagatymwithin theuniverse; jagatall that is animate or inanimate; tenaby Him; tyaktenaset-apart quota; bhujthyoushould accept; mdo not; gdhaendeavor to gain; kasya svitof anyone else; dhanamthe wealth.Everything animate or inanimate that is within the universe is controlled and owned by the Lord. Oneshould therefore accept only those things necessary for himself, which are set aside as his quota, andone should not accept other things, knowing well to whom they belong.

Explanation

Metaphysical discussions are perfectly useless. The Vedas sometimes establish that the jiva is distinct fromthe Lord, and sometimes the jiva is the same as the Lord. Factually, the Vedas always tell the truth. The jiva issimultaneously distinct from and identical with God (achintya-bhedabheda-prakash). This is not understoodby the rationalist. Hence, it must be said that in the exercise of His powers beyond human comprehension,God is distinct from the jiva and the world, and yet identical with them at all times. The Vedanta teaches usthe shakti-parinamvad, and not the erroneous vivartavad of Shankaracharya. Shankaras teachings areexplained in different ways. Some say that the world and the jiva have emanated from God, and othersestablish that the jiva and the world are but developments of the Godhead. Shankara, in order to avoidbrahma-parinam (transformation of the Godhead into the world) theorizes that Srila Vyasadeva teaches us


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vivartavad (that God undergoes no change whatsoever, but it is maya that covers a part of the Supreme, justas a pot encloses a part of the sky); or that God is reflected on avidya or ignorance, while in fact nothingother than God has yet come into existence.

These are worthless and abstruse arguments. It is plain that the Vedanta teaches us that God isunchangeable and is never subject to modifications. His power alone creates the jiva and the material worldby its own parinam (modification). The example is in the action of the alchemists stone, the power of whichcomes in the form of gold while the stone remains unchanged. Thus, chit-shakti appears in the form of the

chit-jagat, with all its particularities of eternal rasa, and jiva-shakti appears in the form of the innumerablejivas, some staying in Vaikuntha as parishads or angels, and others moving in this world in various shapesand forms under very different circumstances. Maya-shakti creates numerous worlds for the habitations andentertainments of the fallen souls.

Vivartavad is no doubt an error and is quite opposed to the teachings of the Vedas, whereas shakti-parinamvad alone is true and supports the fact that spiritual love is eternal. If vivartavad were true, thenatural consequence would be to declare spiritual love to be a temporary principle.

loka 9: Bhakti is the only means of attaining the final objective of spiritualexistence.

ruti kkhyna smaraa-nati-pj-vidhi-gatath dsya sakhya paricaraam apy tma-dadanam

navgny etnha vidha-gata-bhakter anudinabhajan raddh-yukta suvimala-rati vai sa labhate

(The following are) vidhi-ga the group of spiritual principles: ruti hearing; (and) kkhynamchanting about r Ka; smaraa remembering His nma, gua, rpa and ll; natioffering (prayers of)submission;pj offering worship to His r-vigraha; tath also; dsyamaccepting oneself as Hisservant; sakhyam becoming His friend;paricaraam travelling by foot to the trthas established by Hislotus feet; api as well as; tma-dadanam offering ones whole self to His feet; iha in this world; saone; raddh-yukta endowed with faith; bhajan who performs bhajana; etni of these (following);nava-agni nine limbs; bhakte of devotional service;gataaccording to; vidha the sacred injunctionsof scripture: anu-dinam day after day; vai certainly; labhate attains; suvimala-rati sublime andfaultless sprout of prema.

One should perform bhajana of the nine processes of vaidh-bhakti, namely, ravaam (hearing),krtanam(chanting), smaraam (remembering), vandanam (offering prayers), arcanam (worshiping),pdasevanam (serving Kas lotus feet), dsyam (acting as Kas servant), sakhyam (becomingKas friend), and tma-nivedanam (surrendering oneself fully to r Ka). One who with faith dailypractices bhajana in this way certainly achieves pure ka-rati.


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mahtmnas tu m prthadaiv praktim ritbhajanty ananya-manaso

jtv bhtdim avyayam

mah-tmnathe great souls; tubut; mmunto Me; prthaO son of Pth; daivmdivine;

praktimnature; rithaving taken shelter of; bhajantirender service; ananya-manasawithoutdeviation of the mind; jtvknowing; bhtaof creation; dimthe origin; avyayaminexhaustible.O son of Pth, those who are not deluded, the great souls, are under the protection of the divinenature. They are fully engaged in devotional service because they know Me as the Supreme Personalityof Godhead, original and inexhaustible.BG 9.14

satata krtayanto myatanta ca dha-vrat

namasyanta ca m bhaktynitya-yukt upsate

satatamalways; krtayantachanting; mmabout Me; yatantafully endeavoring; caalso; dha-vratwith determination; namasyantaoffering obeisances; caand; mmMe; bhaktyindevotion; nitya-yuktperpetually engaged; upsateworship.Always chanting My glories, endeavoring with great determination, bowing down before Me, these greatsouls perpetually worship Me with devotion.SB 11.3.21

tasmd guru prapadyetajijsu reya uttamambde pare ca nita

brahmay upaamrayam

tasmttherefore; guruma spiritual master; prapadyetaone should take shelter of; jijsubeinginquisitive; reya uttamamabout the highest good; bdein the Vedas; parein the Supreme; caand;nitamperfectly knowledgeable; brahmai(in these two aspects) of the Absolute Truth; upaama-rayamfixed in detachment from material affairs.Therefore any person who seriously desires real happiness must seek a bona fide spiritual master andtake shelter of him by initiation. The qualification of the bona fide guru is that he has realized theconclusions of the scriptures by deliberation and is able to convince others of these conclusions. Suchgreat personalities, who have taken shelter of the Supreme Godhead, leaving aside all materialconsiderations, should be understood to be bona fide spiritual masters.


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SB 7.5.23r-prahrda uvca

ravaa krtana viosmaraa pda-sevanam

arcana vandana dsyasakhyam tma-nivedanam

iti pusrpit viaubhakti cen nava-lakakriyeta bhagavaty addh

tan manye dhtam uttamam

r-prahrda uvcaPrahlda Mahrja said; ravaamhearing; krtanamchanting; vioof Lord Viu (notanyone else); smaraamremembering; pda-sevanamserving the feet; arcanamoffering worship (withoaopacra, the sixteen kinds of paraphernalia); vandanamoffering prayers; dsyambecoming the servant;sakhyambecoming the best friend; tma-nivedanamsurrendering everything, whatever one has; itithus; pusarpitoffered by the devotee; viauunto Lord Viu (not to anyone else); bhaktidevotional service; cetif;nava-lakapossessing nine different processes; kriyetaone should perform; bhagavatiunto the SupremePersonality of Godhead; addhdirectly or completely; tatthat; manyeI consider; adhtamlearning; uttamamtopmost.

Prahlda Mahrja said: Hearing and chanting about the transcendental holy name, form, qualities, paraphernaliaand pastimes of Lord Viu, remembering them, serving the lotus feet of the Lord, offering the Lord respectfulworship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering theLord ones best friend, and surrendering everything unto Him (in other words, serving Him with the body, mindand words)these nine processes are accepted as pure devotional service. One who has dedicated his life to theservice of Ka through these nine methods should be understood to be the most learned person, for he hasacquired complete knowledge.

SB 10.33.39vikrita vraja-vadhbhir ida ca vioraddhnvito nuuyd atha varayed ya

bhakti par bhagavati pratilabhya kmahd-rogam v apahinoty acirea dhra

vikritamthe sporting; vraja-vadhbhiwith the young women of Vndvana; idamthis; caand; viobyLord Viu; raddh-anvitafaithfully; anuuythears; athaor; varayetdescribes; yawho; bhaktimdevotional service; parmtranscendental; bhagavatiunto the Supreme Personality of Godhead; pratilabhyaobtaining; kmammaterial lust; htin the heart; rogamthe disease; auquickly; apahinotihe drives away;acireawithout delay; dhrasober.Anyone who faithfully hears or describes the Lords playful affairs with the young gops of Vndvana will attainthe Lords pure devotional service. Thus he will quickly become sober and conquer lust, the disease of the heart.


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CC Mad 19.168

anya-vch, anya-pj chi jna, karmanuklye sarvendriye knulana

anya-vchother desires; anya-pjother types of worship; chigiving up; jnamaterial knowledge;karmamaterial activities; nuklyefavorably; sarva-indriyewith all the senses; ka-anulanacultivation ofKa consciousness.A pure devotee must not cherish any desire other than to serve Ka. He should not offer worship to thedemigods or to mundane personalities. He should not cultivate artificial knowledge, which is devoid of Kaconsciousness, and he should not engage himself in anything other than Ka conscious activities. One mustengage all ones purified senses in the service of the Lord. This is the favorable execution of Ka consciousactivities.

CC Mad 22.5ka-bhaktiabhidheya, sarva-stre kaya

ataeva muni-gaa kariyche nicaya

ka-bhaktidevotional service to Lord Ka; abhidheyathe real activity of life; sarva-streall Vedicliteratures; kayasay; ataevatherefore; muni-gaaall saintly persons; kariychehave made; nicaya

firm conclusion.A human beings activities should be centered only on devotional service to Lord Ka. That is theverdict of all Vedic literatures, and all saintly people have firmly concludeded this.Bhad-rayaka Upaniad (4.5.6)

tm vre daavya rotavyo mantavyo nididhysitavya

One should see, hear about, think of, and meditate on the Supreme Absolute Truth.

ExplanationKarma alone cannot directly and immediately produce a spiritual result. When it does, it does so by means ofbhakti. Hence, bhakti is independent, and karma and jnana are dependent principles. Jnana, or theknowledge that man is a spiritual being, cannot directly bring the ultimate result. When it does, it does sowith the assistance of bhakti. Bhakti, therefore, is the only means to obtain the ultimate goal. Bhakti is thusdefined as the cultivation of a friendly sentiment for Krishna, free from all desires other than those for thesentiments own improvements, and unalloyed by such other ingredients as karma and jnana, etc. It will beseen that bhakti is itself both a feeling and an action. Bhakti has three stages: sadhana-bhakti, bhava-bhaktiand prema-bhakti. Sadhana-bhakti is that stage of culture when the feeling of love for Krishna has not yetbeen aroused. In bhava-bhakti the feeling awakens, and in prema-bhakti the feeling is fully set into action.Bhakti is a spiritual feeling toward the spiritual object of love.

Sadhana-bhakti is of two kinds: one is called vaidhi-sadhana-bhakti, and the other is called raganuga-

sadhana-bhakti. The word vaidhi is from vidhi, or rule. Vaidhi-bhakti is practiced by following the rulesof the shastras as long as feeling is not aroused, whereas in raganuga-bhakti, one out of natural tendencyloves Krishna, and there is a strong desire to serve the Lord of the heart. One who is charmed by the beautyof this process is quickly able to cultivate his feeling for Krishna; but of the two, raganuga-bhakti is strongerthan vaidhi-bhakti.Cultivation of the friendly feelings for Krishna is performed in nine different ways:

1. Hearing of the spiritual name, form, attributes, and lila of Krishna.

2. Speaking about and singing the glories of all those.

3. Meditating on and remembering all those.


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4. Serving His holy feet.

5. Worshiping.

6. Bowing down.

7. Doing all that pleases Him.

8. Developing friendship toward Him.

9. Complete surrender to Him.

Of all these processes, kirtan, or singing the name of Krishna, is the best.Humble knowledge is necessary in these types of worship, and fruitless discussions must be avoided. There are

some who object to the idea of worshiping Srimurti (the Deity form of Krishna). They say, It is idolatry to worship

Srimurti. Srimurti is an idol formed by an artist and introduced by no one other than Satan himself. Worshiping such an

object would arouse the jealousy of God and limit His omnipotence, omniscience, and omnipresence!

To this we reply, Brethren! Candidly understand the question and do not allow yourself to be misled by sectarian

dogmas. God is not jealous, as He is one without a second. Satan is none other than an object of the imagination or the

subject of an allegory. An allegorical or imaginary being should not be allowed to act as an obstacle to bhakti.

Those who believe God to be impersonal simply identify Him with some power or attribute in nature, though in

fact He is above nature, her laws, and her rules. His holy wish is law and it would be sacrilege to confine His unlimitedexcellence by identifying Him with attributes which may exist in created objects such as time, space, etc. His

excellence lies in His having mutually contradicting powers and attributes ruled by His supernatural Self.

He is identical with His all-beautiful form, having such powers as omnipresence, omniscience, and omnipotence

the like of which cannot be found elsewhere. His holy and perfect personality exists eternally in the spiritual world, and

at the same time exists in every created object and place in all its fullness. This idea excels all other ideas of the Deity.

Mahaprabhu rejects idolatry, yet considers the worship of Srimurti to be the only unexceptionable means of spiritua

culture.

It has been shown that God is personal and all beautiful. Sages like Vyasadeva and others have seen that beauty in

their souls eyes and left us descriptions. Of course, words carry the grossness of matter; but truth is still perceivable in

those descriptions. According to those descriptions, one delineates a Srimurti and sees the great God of our heart there

with intense pleasure. Brethren! Is that wrong or sinful?

Those who say that God has no form, either material or spiritual, and at the same time imagine a false form for

worship, are certainly idolatrous. But those who see the spiritual form of the Deity in their souls eyes carry that

impression as far as possible to the mind, and then frame an emblem for the satisfaction of the material eye for

continual study of the higher feeling, are by no means idolatrous. While seeing a Srimurti, do not even see the image

itself, but see the spiritual model of the image and you are a pure theist. Idolatry and Srimurti worship are two different

things! But my brethren, you simply confuse one with the other out of hastiness. To tell you the truth, Srimurti worship

is the only true worship of the Deity, without which you cannot sufficiently cultivate your religious feelings. The world

attracts you through your senses, and as long as you do not see God in the objects of your senses, you live in anawkward position, which scarcely helps you in procuring your spiritual elevation. Place a Srimurti in your house. Think

that God Almighty is the guardian of the house. Offer food to Him and take it as His prasada (mercy). Flowers and

scents should also be offered to Him and accepted as prasada. The eye, ear, nose, skin, and tongue all have a spiritual

culture. You do it with a holy heart and God will know it and judge you by your sincerity. Satan will have nothing to do

with you in that matter!


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All sorts of worship are based on the principle of Srimurti. Look into the history of religion and you will come to thisnoble truth. The Semitic idea of a patriarchal God, both in the pre-Christian period of Judaism and period of Christianitythereafter, and Mohammedanism, are nothing but limited ideas of Srimurti. The monarchic idea of a Jove among theGreeks and of an Indra among the Aryan karma-kandis is also a distant view of the same principle. The ideas of a forceand Jyotirmaya Brahma of the meditators, and a formless energy of the Shaktas are also very faint views of theSrimurti.

In fact, the principle of Srimurti is the truth itself differently exhibited in different people according to their differentphases of thought. Even Jaimini and Comte, who are not prepared to accept a creating God, have prescribed focusingon certain aspects of the Srimurti, simply because they have been impelled by some inward action from the soul! Andof course, we meet with people who have adopted the Cross, the Shalagram-shila, the Shiva-lingam, and other suchemblems as indicators of the inward idea of Srimurti.

Furthermore, if divine compassion, love, and justice could be portrayed by the pencil and expressed by the chisel,

then why shouldnt the personal beauty of the Deity be portrayed in poetry or in picture or expressed by the chisel for

the benefit of man? If words can impress thoughts, a watch can indicate time, and a sign can tell us a history, then why

cant a picture or figure bring associations of higher thoughts and feelings related to the transcendental beauty of the

Supreme Lord?

Srimurti worshipers are divided into two classes: the ideal and the physical. Those of the physical school are obliged

from their circumstances of life and state of mind to establish temple institutions. Those who are by circumstances andposition entitled to worship the Srimurti within the mind have, with due deference to the temple institutions, a

tendency to worship usually by sravana (hearing) and kirtan (glorifying), and their church is universal and independent

of considerations of caste and color. Mahaprabhu preferred this latter class, and exemplified their worship in his

Shikshastaka. Worship, then, without interruption in a mood of surrender, and in a very short time you will be blessed

with prema.

loka 10: Krishna prema alone is the final object of spiritualexistence.

svarpvasthne madhura-rasa-bhvodaya ihavraje rdh-ka-svajana-jana-bhva hdi vahanparnande prti jagad-atula-sampat-sukham aho

vilskhye tattve parama-paricary sa labhate

iha at that time; avasthne in the (mature) stage; svarpa when the jva realizes his own original form;udaye upon the arousal; bhva of ecstatic love; madhura-rasa in the conjugal mellow; vahan as hebears; hdi in his heart; bhvam the internal mood;jana (felt) by the rgtmika persons (Vrajavss);sva-jana who are personal associates (antaraga-parikra); rdh-ka of r Rdh-Ka; vraje inTheir abode of Vraja; aho How wonderful!; salabhate he (gradually) attains; sukham that bliss;

sampat (which is) the opulence; atula incomparable;jagad within the universe; (that is)prtim prema(love);parama-paricarym in the form of the supreme service;para-nande of the supremely blissful;tattve (Absolute) Truth; (that service which is) khye known; vilsa aspleasure-pastimes.

In the mature stage of sdhana-bhakti, when the jva becomes situated in his svarpa, then by theinfluence of the hldin potency, the state of bhva in madhura-rasa arises within him. In other words,the mood to follow in the footsteps of the dearmost associates of r r Rdh Ka in Vraja arises inhis heart. Gradually he obtains happiness and prosperity that is unsurpassed in this world, in the form ofthe supreme service of paramnanda-tattva, which is known as vilsa. There is no greater gain than thisfor the jva.


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loka 10b

prabhu ka ko jva katha idam acid-vivam iti vvicryaitn arthn hari-bhajana-kc chstra-caturaabhed dharmn sakalam apardha pariharan

harer nmnanda pibati hari-dso hari-janai

ka who?; (is)prabhu the Master; ka who?; (is)jva the living entity; katham why; (has) idamthis; vivam world; a-cid of unconscious dull matter; (come about) v and (how does the spiritual realmexist?); iti thus; vicrya having considered; etn these;arthn points; haribhajana-kt one

engaged in the worship of r Hari;stra-catura becomes expert in siddhnta (scriptural conclusions);pariharan completely abandons; the desire; abheda for impersonal liberation; dharmn

attachment to dharma and adharma; (and) sakalam all; apardham offences; hari-dsa that servantof r Hari;pibati drinks; nandam the blissful; nma name; hare of r Hari; hari-janai in the

company of the r Haris people.

Who is Ka? Who am I, the jva? What is this temporary material (acit) world, and the eternal spiritual

(cit) world? He, who is exclusively devoted to the bhajana of r Hari and has made an intelligentanalysis of the vaiava-stras under the guidance of uddha-bhaktas, who has abandoned all offencesand attachment to dharma and adharma, and who can consider and dispose of all questions, thatservant of r Hari drinks the sublime beverage of r-hari-nma in the company of other hari-janas.

sasevya daa-mla vai hitv vidym aya janabhva-pui tath tui labhate sdhu-sagata

aya that;jana person; sasevya having cultivated (through hearing, chanting etc.); daa-mlam ofthese ten fundamental verses; vai certainly; hitv after casting away; avidym (the material disease

generated from) ignorance; labhate attains; bhva-puim nourishment of his ecstatic relationship with rHari; tath and; tuim satisfaction; sdhu-sagata through association with sdhu.

When the jva studies and carefully follows this Daa-mla, he throws far away material disease in theform of ignorance. Thereafter, through the association of sdhus, he obtains the nourishment of bhva,and becomes fully satisfied.


anany cintayanto mye jan paryupsate

te nitybhiyuktnyoga-kema vahmy aham

ananyhaving no other object; cintayantaconcentrating; mmon Me; yethose who; janpersons; paryupsateproperly worship; temof them; nityaalways; abhiyuktnmfixed in devotion;yogarequirements; kemamprotection; vahmicarry; ahamI.But those who always worship Me with exclusive devotion, meditating on My transcendental formtothem I carry what they lack, and I preserve what they have.BG 9.29


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samo ha sarva-bhteuna me dveyo sti na priya

ye bhajanti tu m bhaktymayi te teu cpy aham

samaequally disposed; ahamI; sarva-bhteuto all living entities; nano one; meto Me; dveyahateful;astiis; nanor; priyadear; yethose who; bhajantirender transcendental service; tubut; mmunto Me;bhaktyin devotion; mayiare in Me; tesuch persons; teuin them; caalso; apicertainly; ahamI.I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is afriend, is in Me, and I am also a friend to him.

BG 18.65man-man bhava mad-bhakto

mad-yj m namaskurumm evaiyasi satya tepratijne priyo si me

mat-manthinking of Me; bhavajust become; mat-bhaktaMy devotee; mat-yjMy worshiper; mmuntoMe; namaskuruoffer your obeisances; mmunto Me; evacertainly; eyasiyou will come; satyamtruly; teto you; pratijneI promise; priyadear; asiyou are; meto Me.

Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Mewithout fail. I promise you this because you are My very dear friend.

SB 11.3.31-32smaranta smrayanta ca

mitho ghaugha-hara harimbhakty sajtay bhaktybibhraty utpulak tanum

smarantaremembering; smrayanta caand reminding; mithaone another; agha-ogha-haramwho takesaway everything inauspicious from the devotee; harimthe Supreme Personality of Godhead; bhaktyby devotion;sajtayawakened; bhaktyby devotion; bibhratipossess; utpulakmagitated by ecstasy; tanumbody.

The devotees of the Lord constantly discuss the glories of the Personality of Godhead among themselves. Thusthey constantly remember the Lord and remind one another of His qualities and pastimes. In this way, by theirdevotion to the principles of bhakti-yoga, the devotees please the Personality of Godhead, who takes away fromthem everything inauspicious. Being purified of all impediments, the devotees awaken to pure love of Godhead,and thus, even within this world, their spiritualized bodies exhibit symptoms of transcendental ecstasy, such asstanding of the bodily hairs on end.

kvacid rudanty acyuta-cintay kvaciddhasanti nandanti vadanty alaukikntyanti gyanty anulayanty aja

bhavanti t param etya nirvtkvacitsometimes; rudantithey cry; acyutaof the infallible Supreme Lord; cintayby the thought; kvacitsometimes; hasantithey laugh; nandantitake great pleasure; vadantispeak; alaukikacting amazingly;ntyantithey dance; gyantising; anulayantiand imitate; ajamthe unborn; bhavantithey become; tmsilent; paramthe Supreme; etyaobtaining; nirvtfreed from distress.Having achieved love of Godhead, the devotees sometimes cry out loud, absorbed in thought of the infallible LordSometimes they laugh, feel great pleasure, speak out loud to the Lord, dance or sing. Such devotees, havingtranscended material, conditioned life, sometimes imitate the unborn Supreme by acting out His pastimes. Andsometimes, achieving His personal audience, they remain peaceful and silent.


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SB 10.32.22na praye ha niravadya-sayujsva-sdhu-ktya vibudhyupi va

y mbhajan durjara-geha-khalsavcya tad va pratiytu sdhun

nanot; prayeam able to make; ahamI; niravadya-sayujmto those who are completely free fromdeceit; sva-sdhu-ktyamproper compensation; vibudha-yuwith a lifetime as long as that of the

demigods; apialthough; vato you; ywho; mMe; abhajanhave worshiped; durjaradifficult toovercome; geha-khalthe chains of household life; savcyacutting; tatthat; vaof you;pratiytulet it be returned; sdhunby the good activity itself.I am not able to repay My debt for your spotless service, even within a lifetime of Brahm. Yourconnection with Me is beyond reproach. You have worshiped Me, cutting off all domestic ties, which aredifficult to break. Therefore please let your own glorious deeds be your compensation.

CC Mad 19.169ei uddha-bhaktiih haite prem haya

pacartre, bhgavate ei lakaa kaya

eithis; uddha-bhaktipure devotional service; ih haitefrom which; premunalloyed love of Ka;hayathere is; pacartrein the Vedic literatures known as the Pacartras; bhgavatealso in thermad-Bhgavatam; eithese; lakaasymptoms; kayaare described.These activities are called uddha-bhakti, pure devotional service. If one renders such pure devotional

service, he develops his original love for Ka in due course of time. In Vedic literatures like thePacartras and rmad-Bhgavatam, these symptoms are described.

CC Mad 23.13sei bhva gha haile dhare prema-nmasei prem prayojana sarvnanda-dhma

sei bhvathat emotional condition; gha hailewhen it becomes intensified; dharetakes; prema-nmathe name love of Godhead; sei premthat love of Godhead; prayojanathe ultimate goal of life;sarva-nanda-dhmathe reservoir of all pleasure.When that ecstatic emotional stage intensifies, it is called love of Godhead. Such love is lifes ultimategoal and the res

the dasa mula siksa kit

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