CC Madhya 22 extra

TEXT 1

vande ś rī -kṛ ṣ ṇ a-caitanya- devaṁ taṁ karuṇ ā rṇ avam

kalā v apy ati-gū ḍ heyaṁ bhaktir yena prakā ś itā

vande—I offer my respectful obeisances; ś rī -kṛ ṣ ṇ a-caitanya-devam—unto Lord Ś rī Caitanya Mahā prabhu; tam—unto Him; karuṇ ā -arṇ avam—who is an ocean of mercy; kalau—in this Age of Kali; api—even; ati—very; gū ḍ hā —confidential; iyam—this; bhaktiḥ —devotional service; yena—by whom; prakā ś itā —manifested.

I offer my respectful obeisances unto Lord Ś rī Caitanya Mahā prabhu. He is an ocean of transcendental mercy, and although the subject matter of bhakti-yoga is very confidential, He has nonetheless manifested it so nicely, even in this Age of Kali, the age of quarrel.

Anubh.: kalau (dharma-rahite tarkā ś rita-vivā da-maye yuge [~ in the age devoid of religiousness but full of speculative arguments]) api yena (mahā prabhuṇ ā ) ati-gū ḍ hā (dharma-bahule satya-tretā -dvā para-yuge sad-dharma-jñ air apy ajñ atā [~ unknown even to the knowers of religion in the previous pious ages]) iyaṁ bhaktiḥ (hetu-rahitā kṛ ṣ ṇ a-sevā [~ unmotivated service to Kṛ ṣ ṇ a]) prakā ś itā (sā dhā raṇ ye pracā ritā [~ widely spread]) taṁ karuṇ ā rṇ avam (jī va-dayā -sā garaṁ ) ś rī -kṛ ṣ ṇ a-caitanya-devam ahaṁ vande.

TEXTS 14–15

kā ma-krodhera dā sa hañ ā tā ra lā thi khā ya

bhramite bhramite yadi sā dhu-vaidya pā ya

tā ṅ ra upadeś a-mantre piś ā cī palā ya

kṛ ṣ ṇ a-bhakti pā ya, tabe kṛ ṣ ṇ a-nikaṭ a yā ya

… lā thi khā ya — is kicked; …

“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, mā yā. Wandering and 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 thus gets into touch with devotional service to Lord Kṛ ṣ ṇ a, and in this way he can approach nearer and nearer to the Lord.

Purp.: … Generally ever-liberated personalities live in the spiritual world as associates of Lord Kṛ ṣ ṇ a, and they are known as kṛ ṣ ṇ a-pā riṣ ada, associates of the Lord. Their only business is enjoying Lord Kṛ ṣ ṇ a’s company, …

A. -pr. -bh.: … tā ṅ hā rā kṛ ṣ ṇ era cin-maya-dhā me kṛ ṣ ṇ a-caraṇ onmukha thā kiyā ‘kṛ ṣ ṇ a-pā riṣ ada’-nā me paricita evaṁ kṛ ṣ ṇ a-sevā -sukha-i tā ṅ hā dera bhoga…

Purp.: …The ever-conditioned soul, provoked by lusty desires to enjoy the material world, is forced to transmigrate from one body to another. Sometimes he is elevated to higher planetary systems, and sometimes he is degraded to hellish planets and subjected to the tribulations of the external energy…

A. -pr. -bh.: … nitya-baddha jī va-sakala kṛ ṣ ṇ a haite nitya-bahirmukha thā kiyā saṁ sā re svarga-narakā di sukha-duḥ kha bhoga karena…

Purp.: … The conditioned soul subjected to the threefold material miseries is ceaselessly kicked by mā yā , and this is his disease…

A. -pr. -bh.: … tā hā rā kā ma-krodhā di ṣ aḍ -ū rmira vaś ī -bhū ta haiyā [= being controlled by the six waves: lust, anger, etc. ] mā yā -piś ā cī ra lā thi khā ite thā ke — ihā -i jī vera roga…

TEXTS 17-18

“Devotional service to Kṛ ṣ ṇ a is the chief function of the living entity. There are different methods for the liberation of the conditioned soul—karma, jñ ā na, yoga and bhakti—but all are dependent on bhakti.

“Without devotional service, all other methods for spiritual self-realization are weak and insignificant. Unless one comes to the devotional service of Lord Kṛ ṣ ṇ a, jñ ā na and yoga cannot give the desired results.

Purp.: In the Vedic scriptures, stress is sometimes given to fruitive activity, speculative knowledge and the mystic yoga system. Although people are inclined to practice these processes, they cannot attain the desired results without being touched by kṛ ṣ ṇ a-bhakti, devotional service…

A. -pr. -bh.: ś ā stre aneka-sthale karmake, aneka-sthale yogake evaṁ aneka-sthale jñ ā nake ‘abhidheya’ baliyā ukti kariyā chena; tathā pi sarvatra bhaktike-i sarva-pradhā na ‘nitya-abhidheya’ baliyā ukti kariyā chena. [= The scriptures mention at many places karma, yoga and jñ ā na as spiritual processes; nevertheless, bhakti is mentioned everywhere as the main eternal spiritual process. ] ihā ra tā tparya ei ye, kṛ ṣ ṇ a-bhakti-i parama-puruṣ ā rtha (prema)-lā bhera eka-mā tra pradhā n arthā t ‘sā kṣ ā t’ abhidheya; [= It means that kṛ ṣ ṇ a-bhakti is the only main or direct process for achieving the supreme achievement (which is prema); ] karma, yoga o jñ ā nera ye abhidheyatva, tā hā — ‘gauṇ a’; kenanā, bhaktira mukha apekṣ ā kariyā -i tā hā dera phalā di yā hā kichu pradā na ghaṭ e; bhaktira ā ś raya vyatī ta karma, yoga o jñ ā na kona phala dite pā re nā. [= karma, yoga and jñ ā na can bring about something only in the secondary sense because they give their fruits, etc., only when they rely on bhakti; without the support of bhakti, they cannot provide any benefit. ] bhaktira ā ś raya pā ile-i karma o haṭ ha-yoga bhukti-phala, evaṁ jñ ā na o rā ja-yoga mukti o siddhi-phala dite pā re. [= When backed up by bhakti, karma or haṭ ha-yoga can give their fruit of sense enjoyment, and jñ ā na or rā ja-yoga can give the fruit of liberation or mystic perfections. ]

TEXT 21

“Speculative knowledge alone, without devotional service, is not able to give liberation. On the other hand, even without knowledge one can obtain liberation if one engages in the Lord’s devotional service.

A. -pr. -bh.: “jñ ā nataḥ su-labhā muktiḥ ” — from this ś ā stric statement {see Ā di 8. 17] it can be known that knowledge can give liberation but it has one little secret condition: knowledge continues to provide liberation as long as it is backed up by bhakti. On the other hand, as soon as devotion to Kṛ ṣ ṇ a is awakened, this mukti is automatically there, even without exerting any endeavor for knowledge.

TEXT 23

daivī hy eṣ ā guṇ a-mayī mama mā yā duratyayā

mā m eva ye prapadyante mā yā m etā ṁ taranti te

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

A. -pr. -bh.: This mā yā is My energy, thus for the weak living entity it is naturally difficult to overcome. Only those who are willing to attain My personal form can cross this ocean of mā yā.

TEXT 24

‘kṛ ṣ ṇ a-nitya-dā sa’——jī va tā hā bhuli’ gela

ei doṣ e mā yā tā ra galā ya bā ndhila

“The living entity is bound around the neck by the chain of mā yā because he has forgotten that he is eternally a servant of Kṛ ṣ ṇ a.

Anubh.: ‘jī va ye kṛ ṣ ṇ era nitya-dā sa’ — on forgetting this truth, mā yā bound the living entity around his throat by the chain made of the three guṇ as, making him greedy and illusioned in various ways. It is extremely rare for such a living entity, thus bound by the materialchain in the form of desires for sense enjoyment, to get freed from it.

TEXT 25

“If the conditioned soul engages in the service of the Lord and simultaneously carries out the orders of his spiritual master and serves him, he can get out of the clutches of mā yā and become eligible for shelter at Kṛ ṣ ṇ a’s lotus feet.

Purp.: It is a fact that every living entity is eternally a servant of Kṛ ṣ ṇ a. This is forgotten due to the influence of mā yā, which induces one to believe in material happiness. Being illusioned by mā yā, one thinks that material happiness is the only desirable object. This material consciousness is like a chain around the neck of the conditioned soul. As long as he is bound to that conception, he cannot get out of mā yā ’s clutches. However, if by Kṛ ṣ ṇ a’s mercy he gets in touch with a bona fide spiritual master, abides by his order and serves him, engaging other conditioned souls in the Lord’s service, he then attains liberation and Lord Ś rī Kṛ ṣ ṇ a’s shelter.

Anubh.: guru-sevā o kṛ ṣ ṇ a-bhajana bale-i baddha-jī va mā yā -jā la haite mukta haiyā kṛ ṣ ṇ a-pā da-padma lā bha karena. [= By the strength of serving the spiritual master and worshiping Kṛ ṣ ṇ a, the conditioned soul becomes liberated from the net of mā yā and attains Kṛ ṣ ṇ a’s lotus feet. ]

TEXT 31

kṛ ṣ ṇ a——sū rya-sama; mā yā haya andhakā ra

yā hā ṅ kṛ ṣ ṇ a, tā hā ṅ nā hi mā yā ra adhikā ra

“Kṛ ṣ ṇ a is compared to sunshine, and mā yā is compared to darkness. Wherever there is sunshine, there cannot be darkness. As soon as one takes to Kṛ ṣ ṇ a consciousness, the darkness of illusion (the influence of the external energy) will immediately vanish.

Anubh.: … Just as darkness cannot remain in the presence of light, in the same way the living entity becomes liberated from the clutches of material desires as soon as he turns to Kṛ ṣ ṇ a. Apart from devotees, everybody else – mental speculators, fruitive workers, and those who have other desires – is held in mā yā ’s grip.

TEXT 35

“Due to bad association, the living entity desires material happiness, liberation or merging into the impersonal aspect of the Lord, or he engages in mystic yoga for material power. If such a person actually becomes intelligent, he takes to Kṛ ṣ ṇ a consciousness by engaging himself in intense devotional service to Lord Ś rī Kṛ ṣ ṇ a.

A. -pr. -bh.: durvā sanā -duḥ saṅ ga-krame jī vera mukti, bhukti o siddhi-kā ma udita haya. yadi kona sat-saṅ ge su-buddhira udaya haya, tabe mukti-bhukti-siddhi-pipā sā parityā ga-pū rvaka gā ḍ ha ś uddha-bhakti-yoge kṛ ṣ ṇ ake bhajana kare. [~ If in a devotee association one’s good intelligence awakens, he will abandon his thirst for liberation, sense enjoyment, or mystic perfection, and will intensely worship Kṛ ṣ ṇ a by pure devotional service. ]

TEXT 41

“When someone engages in Lord Kṛ ṣ ṇ a’s devotional service for the satisfaction of the senses and instead acquires a taste for serving Kṛ ṣ ṇ a, he gives up his material desires and willingly offers himself as an eternal servant of Kṛ ṣ ṇ a.

A. -pr. -bh.: If someone practises worship of Kṛ ṣ ṇ a for fulfilling his ordinary desires, and in the association of devotees he takes to pure devotional service, then his previous intentions will go away and he will get a taste for serving Kṛ ṣ ṇ a. So purifying is worship of Kṛ ṣ ṇ a that one who engages in it will reject his previous desires and will want to become Kṛ ṣ ṇ a’s servant.

TEXT 43

“The conditioned souls are wandering throughout the different planets of the universe, entering various species of life. By good fortune one of these souls may somehow or other be delivered from the ocean of nescience, just as one of the many big logs in a flowing river may by chance reach the bank.

Purp.: There are unlimited conditioned souls who are bereft of Lord Kṛ ṣ ṇ a’s service. Not knowing how to cross the ocean of nescience, they are scattered by the waves of time and tide. However, some are fortunate to contact devotees, and by this contact they are delivered from the ocean of nescience, just as a log floating down a river accidentally washes upon the bank.

Anubh.: … In a river there are many logs floating; sometimes by the forces of the stream one of them may come to the bank and remain there, while the many others continue to be carried away by the flowing water.

TEXT 47

“Kṛ ṣ ṇ a is situated in everyone’s heart as the caittya-guru, the spiritual master within. When He is kind to some fortunate conditioned soul, He personally gives him lessons so he can progress in devotional service, instructing the person as the Supersoul within and the spiritual master without.

A. -pr. -bh.: Even if there is no great soul near the person who has performed some bhakty-unmukhī sukṛ ti[= pious activities that awaken one’s dormant Kṛ ṣ ṇ a consciousness], as metioned earlier, Kṛ ṣ ṇ a will still teach him pure devotional service in the form of antaryā mī, or Supersoul.

TEXT 74

arcā yā m eva haraye pū jā ṁ yaḥ ś raddhayehate

na tad-bhakteṣ u cā nyeṣ u sa bhaktaḥ prā kṛ taḥ smṛ taḥ

arcā yā m—in the temple worship; eva—certainly; haraye—for the pleasure of the Supreme Personality of Godhead; pū jā m—worship; yaḥ —anyone who; ś raddhayā —with faith and love; ī hate—executes; na—not; tat-bhakteṣ u—to the devotees of the Lord; ca anyeṣ u—and to others; saḥ —he; bhaktaḥ —a devotee; prā kṛ taḥ —materialistic; smṛ taḥ —is considered.

“‘A prā kṛ ta-bhakta, or materialistic devotee, does not purposefully study the ś ā stra 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 learned from his spiritual master or from his family who worships the Deity. He is to be considered on the material platform, although he is trying to advance in devotional service. Such a person is a bhakta-prā ya [neophyte devotee], or bhaktā bhā sa, for he is a little enlightened by Vaiṣ ṇ ava philosophy. ’

A. -pr. -bh.: yini laukika o pā ribā rika-prathā -krame paramparā -gata ś raddhā ra sahita arcā -mū rtike harike pū jā karena, atha ca ś ā strā nuś ī lana-dvā rā ś uddha-bhakti-tattva avagata nā haoyā ya hari-bhakta-janake pū jā karena nā, tini — ‘prā kṛ ta-bhakta’ arthā t bhakti-parva ā rambha kariyā chena mā tra. tā ṅ hā ke ‘bhakta-prā ya’ vā ‘vaiṣ ṇ avā bhā sa’ ei-sakala ś abde ukti karā yā ya. [=> that is the source of the translation]

TEXT 83

“The root cause of devotional service to Lord Kṛ ṣ ṇ a is association with advanced devotees. Even when one’s dormant love for Kṛ ṣ ṇ a awakens, association with devotees is still most essential.

A. -pr. -bh.: Although the association with devotees is the cause of devotional service to Lord Kṛ ṣ ṇ a in the beginning, still, even after awakening love for Kṛ ṣ ṇ a that same association with devotees is again counted among the chief features of this love.

TEXT 85

“‘O devotees! O you who are free from all sins! Let me inquire from you about that which is supremely auspicious for all living entities. Association with a pure devotee for even half a moment in this material world is the greatest treasure for human society. ’

Anubh.: While glorifying the bhā gavata-dharma in front of Vasudeva, Ś rī Nā rada described the meeting of Nimi the king of Videha and Nava Yogendras. Mahā rā ja Nimi was peforming a sacrifice, and when Nava Yogendras arrived there by their sweet will at that time, he duly worshiped them. Then he spoke this verse.

TEXT 87

asat-saṅ ga-tyā ga, ——ei vaiṣ ṇ ava-ā cā ra

‘strī -saṅ gī ’——eka asā dhu, ‘kṛ ṣ ṇ ā bhakta’ ā ra

“A Vaiṣ ṇ ava should always avoid the association of ordinary people. Common people are very much materially attached, especially to women. Vaiṣ ṇ avas should also avoid the company of those who are not devotees of Lord Kṛ ṣ ṇ a.

A. -pr. -bh.: Just as the association with devotees is directly what a Vaiṣ ṇ ava should do, so the rejection of the association of nondevotees is an indirect form of Vaiṣ ṇ ava behavior. The asat persons are of two kinds: strī -saṅ gī, or a person attached to women is one kind of asā dhu, unsaintly person, and a person who is not a devotee of Lord Kṛ ṣ ṇ a is the second kind of asā dhu. A pure devotee should always endeavor in various ways to avoid these two kinds of unholy association.

Anubh.: Rejecting the association of nondevotees is exactly the form of the Vaiṣ ṇ ava sadā cā ra, good behavior. By‘nondevotee’ two classes of people are understood: strī -saṅ gī and kṛ ṣ ṇ a-abhakta. One can have two kinds of association with women: association following the religious regulations (vaidha-dharma-para strī -saṅ ga) which is based on the rules of the varṇ ā ś rama-dharma, and unregulated association (avaidha strī -saṅ ga) which means being devoted to irreligion, and as a result of that – since one is not disciplined according to the rules of the varṇ ā ś rama-dharma, one goes to hell to get the fruits of his activities. A person given to sinful life in the material world is completely unfit to call himself a Vaiṣ ṇ ava. One who is fond of women’s association pursues three goals, namely dharma, artha and kā ma, and is involved in nondevotional behavior. Although the fourth goal, namely mokṣ a, is not pursued due to women’s association, one desirous of liberation who turns away from Kṛ ṣ ṇ a is even more a nondevotee and even viler than the strī -saṅ gī. The association of both Mā yā vā dī s and Mā yā -vilā sī s [= those who dally with mā yā ] is destroying devotional attitudes and devotional service. The Mā yā vā dī s are mumukṣ u – they reject material enjoyments for cultivating themselves with the desire to enjoy the fruit of liberation, and the strī -saṅ gī s are bubhukṣ u, or enjoyers, but both are devoted to gratifying their material senses, aspiring to attain something else than Kṛ ṣ ṇ a, and are full of falsity and deceit, so they cannot be servants of Kṛ ṣ ṇ a. (! )

TEXT 91

“‘It is better to accept the miseries of being encaged within bars and surrounded by burning flames than to associate with those bereft of Kṛ ṣ ṇ a consciousness. Such association is a very great hardship. ’

A. -pr. -bh.: … The purport [tā tparya] of it is that if a devotee was to burn in the fire and die, or be imprisoned, he would accept that but he would never associate with people who turn away from Kṛ ṣ ṇ a.

TEXT 92

mā drā kṣ ī ḥ kṣ ī ṇ a-puṇ yā n kvacid api bhagavad-bhakti-hī nā n manuṣ yā n

“‘One should not even see those who are bereft of devotional service in Kṛ ṣ ṇ a consciousness and who are therefore devoid of pious activities. ’

[a notice above the verse: ] A rule of behavior towards persons devoid of devotion to Lord Viṣ ṇ u (statement by Gosvā mī pā da)

TEXT 96

“‘My dear Lord, You are very affectionate to Your devotees. You are also a truthful and grateful friend. Where is that learned man who would give You up and surrender to someone else? You fulfill all the desires of Your devotees, so much so that sometimes You even give Yourself to them. Still, You neither increase nor decrease by such activity. ’

Anubh.: Having fulfilled the desires of Kubjā, Lord Kṛ ṣ ṇ a came, along with Lord Balarā ma, to the house of Akrū ra, planning to send him to Hastinā pura. Worshiping the Lords, Akrū ra prayed in this way.

TEXT 99

ś araṇ ā gatera, akiñ canera——eka-i lakṣ aṇ a

tā ra madhye praveś aye ‘ā tma-samarpaṇ a’

ś araṇ ā gatera—of a person who has fully taken shelter of Kṛ ṣ ṇ a; akiñ canera—of a person who is free of all material desires; eka-i lakṣ aṇ a—the symptoms are one and the same; tā ra madhye—of them all; praveś aye—enters; ā tma-samarpaṇ a—full surrender.

“There are two kinds of devotees—those who are fully satiated and free from all material desires and those who are fully surrendered to the lotus feet of the Lord. Their qualities are one and the same, but those who are fully surrendered to Kṛ ṣ ṇ a’s lotus feet are qualified with another transcendental quality—ā tma-samarpaṇ a, full surrender without reservation.

A. -pr. -bh.: ‘akiñ cana-bhakta’ o ‘ś araṇ ā gata-bhakta’ — e duyera eka-i lakṣ aṇ a. ihā dera madhye ś araṇ ā gatera ‘ā tma-samarpaṇ a’ rū pa ekaṭ ī lakṣ aṇ a adhika. [=> that is the source of the translation]

TEXT 100

ā nukū lyasya saṅ kalpaḥ prā tikū lyasya varjanam

rakṣ iṣ yatī ti viś vā so goptṛ tve varaṇ aṁ tathā

ā tma-nikṣ epa-kā rpaṇ ye ṣ aḍ -vidhā ś araṇ ā gatiḥ

“‘The six divisions of surrender are the acceptance of those things favorable to devotional service, the rejection of unfavorable things, the conviction that Kṛ ṣ ṇ a will give protection, the acceptance of the Lord as one’s guardian or master, full self-surrender, and humility.

Anubh.: … mā ṁ rakṣ iṣ yati iti viś vā saḥ (dṛ ḍ ha ś raddhā, — “kṣ emaṁ vidhā syati sa no bhagavā ṁ s tryadhī ś as” [“The Lord who is the controller of the three modes of nature will alone come to our rescue. ” Bhā g. 3. 16. 37] ityā di prakā raḥ ) goptṛ tve (prabhutve, pā layitṛ tve, patitve vā [Ś P: in being the guardian, like the father or husband, master or maintainer]) varaṇ am (prā rthanam aṅ gī karaṇ aṁ vā — “tvā ṁ prapanno ’smi ś araṇ aṁ deva-devaṁ janā rdanaṁ / iti yaḥ ś araṇ aṁ prā ptas taṁ kleś ā d uddharā my aham” [“‘O Janā rdana, the Supreme Lord, I take shelter at You, ’ whoever surrenders in this way, I deliver him from all miseries. ”] iti nā rasiṁ hokta-prakā ram) ā tma-nikṣ epa-kā rpaṇ ye (ā tma-samarpaṇ aṁ “kenā pi devena hṛ di-sthitena yathā niyukto ’smi, tathā karomi” [“In whatever way I am engaged by the Lord situated in my heart, in such a way I act. ”] iti gautamī ya-tantrokta-prakā raṁ ca, svī ya-dainya-jñ ā pakaṁ kā rpaṇ yaṁ “parama-kā ruṇ iko na bhavat-paraḥ parama-ś ocyatamo na ca mat-paraḥ ” [“O Lord, no one is more merciful than You, and no one is more pathetic than I. ”] ityā di prakā raṁ ca …

TEXT 105

“‘When transcendental devotional service, by which love for Kṛ ṣ ṇ a is attained, is executed by the senses, it is called sā dhana-bhakti, or the regulative discharge of devotional service. Such devotion eternally exists within the heart of every living entity. The awakening of this eternal devotion is the potentiality of devotional service in practice. ’

A. -pr. -bh.: … The purport of it is that in every living entity, who is a minute particle of spirit, there is naturally a minute portion of the bliss of Kṛ ṣ ṇ a, who is like the sun of spirit, but when the living entity is bound by mā yā, that bliss is hidden. It is possible to manifest this mood of eternal perfection in the heart. In the present condition this eternal perfection is in a potential state. While that bhakti in the potential form of bhā va remains to be attained by the sensual activities of the conditioned soul, it is called sā dhana-bhakti.

TEXT 107

nitya-siddha kṛ ṣ ṇ a-prema ‘sā dhya’ kabhu naya

ś ravaṇ ā di-ś uddha-citte karaye udaya

“Pure love for Kṛ ṣ ṇ a is eternally established in the hearts of the living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, this love naturally awakens.

A. -pr. -bh.: Kṛ ṣ ṇ a-prema is the eternal perfection, never to be gained (by some other process than pure devotional service); and it can awaken only in the heart that has been purified by hearing, etc.

TEXT 110

tasmā d bhā rata sarvā tmā bhagavā n harir ī ś varaḥ

ś rotavyaḥ kī rtitavyaś ca smartavyaś cecchatā bhayam

“‘O descendant of Bharata! O Mahā rā ja Parī kṣ it! The Supreme Personality of Godhead, who is situated in everyone’s heart as Paramā tmā, who is the supreme controller, and who always removes the miseries of the living entities, must always be heard about from reliable sources, and He must be glorified and remembered by one who wishes to become fearless. ’

Anubh.: In response to the question of king Parī kṣ it, “What is the duty of one who is about to die? ” Ś rī la Ś ukadeva Gosvā mī first praised this question and described the conditioned state of gṛ hamedhī s, and then explained the means of their liberation —

… tasmā t [= therefore] (kṛ ṣ ṇ a-vimukho jī vaḥ sva-nidhanaṁ paś yann api na paś yati, ataḥ kā raṇ ā t[= because the living entity who has turned away from Kṛ ṣ ṇ a does not see his own destruction, although he can see]) abhayam (sva-parā bhavā bhā vaṁ mokṣ am, ā tma-trā ṇ aṁ vā [= release from his own destruction, or protection of his soul]) icchatā (dvitī yā bhiniveś a-tyā gam abhilaṣ atā janena ity arthaḥ [= it means by the one who desires get rid of his dualistic vision]) …

TEXT 113

smartavyaḥ satataṁ viṣ ṇ ur vismartavyo na jā tucit

sarve vidhi-niṣ edhā ḥ syur etayor eva kiṅ karā ḥ

“‘Kṛ ṣ ṇ a is the origin of Lord Viṣ ṇ u. He should always be remembered and never forgotten at any time. All the rules and prohibitions mentioned in the ś ā stras should be the servants of these two principles. ’

A. -pr. -bh.: … The purport of it is that whenever some kind of a rule appears in the scriptures and some prohibition is stated, all of that supports the above mentioned two principles. Whatever duty brings about the remembrance of the Lord when performed is called vidhi, and any activity by which the Lord is forgotten is niṣ edha.

TEXT 132

“‘One should congregationally chant the holy name of the Lord and reside in Vṛ ndā vana. ’

Purp.: Ś rī la Narottama dā sa Ṭ hā kura has sung:

ś rī gauḍ a-maṇ ḍ ala-bhū mi, yeba jā ne cintā maṇ i,

tā ra haya vrajabhū mi vā sa

“One who understands the transcendental nature of Navadvī pa and its surrounding area, where Ś rī Caitanya Mahā prabhu enacted His pastimes, resides always in Vṛ ndā vana. ” Similarly, living in Jagannā tha Purī is as good as living in Vṛ ndā vana. The conclusion is that Navadvī pa-dhā ma, Jagannā tha Purī -dhā ma and Vṛ ndā vana-dhā ma are identical.

However, if one goes to Mathurā -maṇ ḍ ala-bhū mi for sense gratification or to make a livelihood, he commits an offense and is condemned. Whoever does so must be penalized in the next life by becoming a hog or a monkey in Vṛ ndā vana-dhā ma. After taking on such a body, the offender is liberated in the next life. Ś rī la Bhaktisiddhā nta Sarasvatī Ṭ hā kura remarks that residing in Vṛ ndā vana with a view to enjoy sense gratification surely leads a so-called devotee to a lower species.

Anubh. [in Sanskrit]:

… ś rī man-mathurā -maṇ ḍ ale sthitiḥ (kṛ ṣ ṇ a-vasati-sthale anusthā nam; — ś rī -gaura-maṇ ḍ ala-bhū mau cintā maṇ i-jñ ā naṁ, tad eva mathurā -vā saḥ iti ś rī man narottama prabhu caraṇ aiḥ prema-bhakti-candrikā yā ṁ nirṇ ī tam. ś rī -gaura-vilā sa-bhū mi ś rī -mā yā purā di-dhā ma-vā saḥ ś rī -kṣ etra-dā kṣ iṇ ā tya[= southern India]-vraja-maṇ ḍ alā di-dhā ma-vā saś ca mathurā -vā sena saha abhinno jñ eyaḥ. tad-bheda-vā dinā ṁ tathā -kathita-mathurā -vā so ’pi prā kṛ ta-bhoga-mayaḥ adho-gati-pradaś ceti)

TEXT 134

“When one is firmly fixed in devotional service, whether he executes one or many processes of devotional service, the waves of love of Godhead will awaken.

Anubh.: By practising bhajana, the living entity gets rid of his unwanted desires which leads him to steadiness (niṣ ṭ hā ); from that state prema awakens.

TEXT 136

ś rī -viṣ ṇ oḥ ś ravaṇ e parī kṣ id abhavad vaiyā sakiḥ kī rtane

prahlā daḥ smaraṇ e tad-aṅ ghri-bhajane lakṣ mī ḥ pṛ thuḥ pū jane

akrū ras tv abhivandane kapi-patir dā sye ’tha sakhye ’rjunaḥ

sarva-svā tma-nivedane balir abhū t kṛ ṣ ṇ ā ptir eṣ ā ṁ parā

… parī kṣ it—King Parī kṣ it, known also as Viṣ ṇ urā ta, or one who is protected by Lord Viṣ ṇ u; … dā sye—in servitude to Lord Rā macandra; …

“‘Mahā rā ja Parī kṣ it attained the highest perfection, shelter at Lord Kṛ ṣ ṇ a’s lotus feet, simply by hearing about Lord Viṣ ṇ u. Ś ukadeva Gosvā mī attained perfection simply by reciting Ś rī mad-Bhā gavatam. Prahlā da Mahā rā ja attained perfection by remembering the Lord. The goddess of fortune attained perfection by massaging the transcendental legs of Mahā -Viṣ ṇ u. Mahā rā ja Pṛ thu attained perfection by worshiping the Deity, and Akrū ra attained perfection by offering prayers unto the Lord. Vajrā ṅ gajī [Hanumā n] attained perfection by rendering service to Lord Rā macandra, and Arjuna attained perfection simply by being Kṛ ṣ ṇ a’s friend. Bali Mahā rā ja attained perfection by dedicating everything to the lotus feet of Kṛ ṣ ṇ a. ’

Anubh.: parī kṣ it ( viṣ ṇ u-rā taḥ ) ś rī -viṣ ṇ oḥ ś ravaṇ e (ś rī mad-bhā gavatokta-kṛ ṣ ṇ a-nā ma-rū pa-guṇ a-lī lā ś ravaṇ e)vaiyā sakiḥ (brahma-rā taḥ ś ukadevaḥ ) kī rtane (ś rī -hari-kathā tmaka ś rī mad-bhā gavata-kī rtane) prahlā daḥ (viṣ ṇ oḥ ) smaraṇ e (ś uddhā ntaḥ karaṇ atvā t) lakṣ mī ḥ tad-aṅ ghri-bhajane (nā rā yaṇ a-pā da-padma-sevane) pṛ thuḥ (viṣ ṇ oḥ ) pū jane (arcane) akrū raḥ tu (yā davasya) abhivandane, kapi-patiḥ (hanumā n) dā sye ( rā ma-kaiṅ karye ) arjunaḥ (kṛ ṣ ṇ ena saha) sakhye, baliḥ (prahlā da-pautraḥ ) sarva-svā tma-nivedane (ā tma-samarpaṇ e) parā (kevalaṁ niṣ ṭ hitaḥ ) abhū t eṣ ā ṁ (hari janā nā m ekaikā ṅ ga-niṣ ṭ hayā eva) kṛ ṣ ṇ ā ptiḥ (kṛ ṣ ṇ a-lā bhaḥ abhū t)

TEXT 153

“If one follows in the footsteps of the inhabitants of Vṛ ndā vana out of such transcendental covetousness, he does not care for the injunctions or reasonings of ś ā stra. That is the way of spontaneous love.

Purp.: Ś rī la Bhaktisiddhā nta Sarasvatī Ṭ hā kura says that a devotee is attracted by the service of the inhabitants of Vṛ ndā vana… An advanced devotee situated on the platform of spontaneity is already very expert in ś ā stric instruction, logic and argument. When he comes to the point of eternal love for Kṛ ṣ ṇ a, no one can deviate him from that position, neither by argument nor by ś ā stric evidence. An advanced devotee has realized his eternal relationship with the Lord, and consequently he does not accept the logic and arguments of others. Such an advanced devotee has nothing to do with the sahajiyā s, who manufacture their own way and commit sins by indulging in illicit sex, intoxication and gambling, if not meat-eating. Sometimes the sahajiyā s imitate advanced devotees and live in their own whimsical way, avoiding the principles set down in the revealed scriptures. Unless one follows the six Gosvā mī s—Ś rī Rū pa, Sanā tana, Raghunā tha Bhaṭ ṭ a, Ś rī Jī va, Gopā la Bhaṭ ṭ a and Raghunā tha dā sa—one cannot be a bona fide spontaneous lover of Kṛ ṣ ṇ a. In this connection, Ś rī la Narottama dā sa Ṭ hā kura says, rū pa-raghunā tha-pade haibe ā kuti kabe hā ma bujhaba se yugala pirī ti. The sahajiyā s’ understanding of the love affairs between Rā dhā and Kṛ ṣ ṇ a is not bona fide because they do not follow the principles laid down by the six Gosvā mī s. Their illicit connection and their imitation of the dress of Rū pa Gosvā mī, as well as their avoidance of the prescribed methods of revealed scriptures, will lead them to the lowest regions of hell. These imitative sahajiyā s are cheated and unfortunate. They are not equal to advanced devotees (paramahaṁ sas). Debauchees and paramahaṁ sas are not on the same level.

Anubh.: vraja-vā sī ra bhā ve lubdha haiyā tad-bhā vecchā nugamane-i rā gā nuga bhakta-gaṇ era svā bhā vikī pravṛ tti. jā ta-ruci bhakta-gaṇ a svabhā va-krame-i ś ā stra-yuktite su-nipuṇ a, tā ṅ hā dera nitya-siddha rucira viruddhe anya-vyakti ś ā stra-yukti pradarś ana karite ā sile tā ṅ hā rā tā hā svī kā ra karena nā.

jñ ā tavya ei ye, prā kṛ ta-sahajiyā prabhṛ ti ku-pathā ś rita sampradā ya vā stavika ajā ta-ruci haiyā rā gā nugā bhimā ne bhakti-gaṇ era ā locanā o ś rī -rū pā nuga patha parityā ga kariyā avaidha strī -lampaṭ a o mū rkha-janocita prā kṛ ta-rucira poṣ aṇ a kariyā nijera sarva-nā ś a sā dhana kariyā thā kena. [= It is to be known that the prā kṛ ta-sahajiyā s and others who follow such a bogus path actually have not awaken their attachment to the Lord. Proud of their spontaneity, they reject discussions with devotees and the path of following Ś rī Rū pa Gosvā mī , and cherishing mundane attachments suitable for foolish people and engaging in illicit connections with women they destroy all their accomplishments by their own endeavor. ] tā hā rā — vañ cita o durbhā gya.

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