“Those who are in the bodily conception mainly engage in fruitive activity. Those who perform yajñas and ritualistic ceremonies are also considered in the same category. However, when such persons come in contact with the pure devotee, they give up

“Those who are in the bodily conception mainly engage in fruitive activity. Those who perform yajñ as and ritualistic ceremonies are also considered in the same category. However, when such persons come in contact with the pure devotee, they give up their fruitive activity and fully engage in the service of the Lord.

Anubh.: When dehā rā mī karma-niṣ ṭ ha, those devoted to performing yajñ as etc., as a result of their pious activities come into a devotee association, they give up their fruitive sacrifices and they also worship Lord Kṛ ṣ ṇ a.

TEXT 215

“‘We have just begun performing this fruitive activity, a sacrificial fire, but due to the many imperfections in our action, we are not certain of its result. Our bodies have become black from the smoke, but we are factually pleased by the nectar of the lotus feet of the Personality of Godhead, Govinda, which you are distributing. ’

Purp.: This verse from Ś rī mad-Bhā gavatam (1. 18. 12) was spoken to Sū ta Gosvā mī at the meeting of great sages at Naimiṣ ā raṇ ya. The great sages were headed by Ś aunaka, and Sū ta Gosvā mī was speaking of the glorious activities of the Supreme Personality of Godhead at that meeting. At that time, all the ṛ ṣ is assembled there neglected to complete the ritualistic ceremonies because there was no positive assurance of the results. All the performers were coated with black ash due to the large amount of smoke coming from the fire.

Anubh.: When mahā -bhā gavata Sū ta Gosvā mī was present in the assembly of Ś aunaka and others who were eager to hear, and the sages were requesting him to start glorifying the Lord by talking of Him, they condemned their insignificant execution of karma-kā ṇ ḍ a rituals.

TEXT 216

‘tapasvī ’ prabhṛ ti yata dehā rā mī haya

sā dhu-saṅ ge tapa chā ḍ i’ ś rī -kṛ ṣ ṇ a bhajaya

“The tapasvī s, those who undergo severe austerities and penances to elevate themselves to the higher planetary systems, are also in the same category. When such persons come in contact with a devotee, they give up all those practices and engage in Lord Kṛ ṣ ṇ a’s service.

Anubh.: Even dehā rā mī tapasvī s and other such persons worship Lord Kṛ ṣ ṇ a, giving up their austerities, in the association of Kṛ ṣ ṇ a’s devotees.

TEXT 218

dehā rā mī, sarva-kā ma——saba ā tmā rā ma

kṛ ṣ ṇ a-kṛ pā ya kṛ ṣ ṇ a bhaje chā ḍ i’ saba kā ma

“As long as one labors under the bodily conception, he must fulfill volumes and volumes of material desires. Thus a person is called ā tmā rā ma. When such an ā tmā rā ma is favored by the mercy of Kṛ ṣ ṇ a, he gives up his so-called self-satisfaction and engages in the transcendental loving service of the Lord.

Anubh.: Dehā rā mī sarva-kā mī s give up their anarthas in the form of various desires, and by Kṛ ṣ ṇ a’s mercy they worship the Lord.

TEXT 225

“The word ‘ca’ can also be used to indicate the certainty that only saintly persons are engaged in rendering devotional service to Kṛ ṣ ṇ a. In the combination ‘ā tmā rā mā api, ’ ‘api’ is used in the sense of censure.

Anubh.: When the word ca is taken to mean “only”and the word api is taken as a censure, the meaning is “Although munis are ā tmā rā mas, they give up the dignity of such a position, and they also worship Lord Kṛ ṣ ṇ a. ” (! )

TEXT 228

‘kṛ ṣ ṇ ā rā mā ś ca’ eva——haya kṛ ṣ ṇ a-manana

vyā dha hañ ā haya pū jya bhā gavatottama

“The words ‘kṛ ṣ ṇ ā rā maś ca’ refer to one who takes pleasure in thinking of Kṛ ṣ ṇ a. Even though such a person may be a hunter, he is still worshipable and is the best of devotees.

Anubh.: The word ā tmā also refers to Kṛ ṣ ṇ a; the one who takes pleasure in Kṛ ṣ ṇ a is called kṛ ṣ ṇ ā rā ma, and such a kṛ ṣ ṇ ā rā ma always meditates on Kṛ ṣ ṇ a. (! )

TEXT 238

“gosā ñ i, prayā ṇ a-patha chā ḍ i’ kene ā ilā

tomā dekhi’ mora lakṣ ya mṛ ga palā ilā ”

… prayā ṇ a-patha chā ḍ i’—leaving aside the general path; .. .

“The hunter addressed Nā rada Muni: ‘O gosvā mī! O great saintly person! Why have you left the general path through the forest to come to me? Simply by seeing you, all the animals I was hunting have now fled. ’

Anubh.: Another reading is ‘pramā ṇ a-patha’, meaning standard, customary path used by pilgrims.

TEXT 313

ahaṁ vedmi ś uko vetti vyā so vetti na vetti vā

bhaktyā bhā gavataṁ grā hyaṁ na buddhyā na ca ṭ ī kayā

… bhaktyā —by devotional service (executed in nine different processes); bhā gavatam—the Bhā gavata Purā ṇ a (called the Paramahaṁ sa-saṁ hitā , the text or treatise readable by the topmost transcendentalists); grā hyam—to be accepted; na—not; buddhyā —by so-called intelligence or experimental knowledge; na—nor; ca—also; ṭ ī kayā —by imaginary commentary.

“[Lord Ś iva said: ] ‘I may know; Ś ukadeva Gosvā mī, the son of Vyā sadeva, may know; and Vyā sadeva may know or may not know Ś rī mad-Bhā gavatam. On the whole, Ś rī mad-Bhā gavatam, the spotless Purā ṇ a, can be learned only through devotional service, not by material intelligence, speculative methods or imaginary commentaries. ’”

Purp.: Devotional service includes nine processes, beginning with hearing, chanting and remembering the activities of Lord Viṣ ṇ u. Only one who has taken to devotional service can understand Ś rī mad-Bhā gavatam, which is the spotless Purā ṇ a for a transcendentalist (paramahaṁ sa). So-called commentaries are useless for this purpose. According to the Vedic injunction, yasya deve parā bhaktir yathā deve tathā gurau. All Vedic literatures maintain that Ś rī mad-Bhā gavatam has to be learned from the person bhā gavata, and to understand it one has to engage in pure devotional service. Ś rī mad-Bhā gavatam cannot be understood by so-called erudite scholars or grammarians. One who has developed pure Kṛ ṣ ṇ a consciousness and has served the pure devotee, the spiritual master, can understand Ś rī mad-Bhā gavatam. Others cannot.

Anubh.: aham (ś ivaḥ bhā gavataṁ ś ā straṁ ) vedmi (jā nā mi) ś ukaḥ (vaiyā sakiḥ ) vetti (jā nā ti) vyā saḥ vetti vā na vettī ti (sandehaḥ ); bhā gavataṁ (pā ramahaṁ sī -saṁ hitā khyaṁ ś ā straṁ ) bhaktyā (viṣ ṇ o-kī rtana ś ravaṇ a-dhā rā -pā ramparyeṇ a, viṣ ṇ au ś araṇ ā gaty-ā tmaka-hari-sevanena eva) grā hyaṁ, buddhyā na ṭ ī kayā na ca (na tu tarke nety arthaḥ — “yasya deve parā bhaktiḥ ” iti, “nā yam ā tmā pravacanena” iti [“This Supreme Self cannot be reached by argumentation, or by applying one's independent brain power, or by studying many scriptures. Rather, he alone can achieve the Self whom the Self chooses to favor. To that person the Self reveals His own true, personal form. ” (Kaṭ ha Upaniṣ ad 2. 2. 23)], “tad viddhi praṇ ipā tena” [Bg. 4. 34] ity ā di ś ruti-smṛ ti-vacanebhyaś ca)

TEXT 324

punaḥ sanā tana kahe yuḍ i’ dui kare

“prabhu ā jñ ā dilā ‘vaiṣ ṇ ava-smṛ ti’ karibā re

Folding his hands, Sanā tana Gosvā mī said, “My Lord, You ordered me to write a directory about the activities of Vaiṣ ṇ avas.

Anubh.: vaiṣ ṇ ava-smṛ ti — the Hari-bhakti-vilā sa scripture, dealing with the daily behavior of Vaiṣ ṇ avas.

TEXT 325

muñ i——nī ca-jā ti, kichu nā jā noṅ ā cā ra

mo-haite kaiche haya smṛ ti-paracā ra

“I am a most lowborn person. I have no knowledge of good behavior. How is it possible for me to write authorized directions about Vaiṣ ṇ ava activities? ”

A. -pr. -bh.: nī ca-jā ti — Sanā tana said, “I am born a brā hmaṇ a but fallen into a mleccha association. ”

Anubh.: There are three births – by semen (ś aukra), by initiation (sā vitra) and by taking Viṣ ṇ u-dī kṣ a (daikṣ a). Although Ś rī Sanā tana had appeared in a pure Karṇ ā ṭ a brā hmaṇ a family, from a customary viewpoint he acted as a servant of mlecchas which is a sign only of a low class. Presently only a birth by semen is being recognized but that is actually indicating just foolishness and nothing else. (! )

TEXT 329

tathā pi ei sū trera ś una dig-daraś ana

sakā raṇ a likhi ā dau guru-ā ś rayaṇ a

“Because you asked Me for a synopsis, please hear these few indications. In the beginning describe how one must take shelter of a bona fide spiritual master.

Anubh.: guru-ā ś rayaṇ a — see Ā di 1. 35 [I first offer my respectful obeisances at the lotus feet of my initiating spiritual master and all my instructing spiritual masters. ] and 46 [“One should know the ā cā rya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods. ”]

The first vilā sa of Ś rī Hari-bhakti-vilā sa states:

ā dau sa-kā raṇ aṁ lekhaṁ ś rī -gurv ā ś rayaṇ aṁ tataḥ

guru-ś iṣ ya-parī kṣ ā dir bhagavā n manavo ’sya ca

mantrā dhikā rī siddhyā di ś odhanaṁ mantra-saṁ skriyā

dī kṣ ā nityaṁ brā hma-kā le ś ubhotthā naṁ pavitratā

prā taḥ smṛ ty ā di kṛ ṣ ṇ asya vā dyā dyaiś ca prabodhanam

nirmā lyottā raṇ ā dyā dau maṅ galā rā trikaṁ tataḥ

maitry-ā di kṛ tyaṁ ś aucā cam anaṁ dantasya dhā vanam

snā naṁ tā ntrika-sandhy-ā di deva-sadmā di saṁ skriyā

…

viṣ ṇ artha-dā naṁ vividhopacā rā nyū na-pū raṇ am

ś ayanaṁ mahimā rcā yā ḥ ś rī man nā mnas tathā dbhutaḥ

nā mā parā dhā bhaktiś ca premā thā ś rayaṇ ā dayaḥ

pakṣ eṣ v ekā daś ī sā ṅ gā ś rī -dvā daś y aṣ ṭ akaṁ mahat

kṛ tyā ni mā rga-ś ī rṣ ā di mā seṣ u dvā daś asv api

puraś caraṇ a-kṛ tyā ni mantraṁ siddhasya lakṣ aṇ am

mū rty-ā virbhā vanaṁ mū rti pratiṣ ṭ hā kṛ ṣ ṇ a-mandiram

jī rṇ oddhṛ tiḥ ś rī -tulasī vivā ho ’nanya karma ca

TEXT 330

guru-lakṣ aṇ a, ś iṣ ya-lakṣ aṇ a, doṅ hā ra parī kṣ aṇ a

sevya——bhagavā n, sarva-mantra-vicā raṇ a

… doṅ hā ra—of both; parī kṣ aṇ a—the testing; …

“Your book should describe the characteristics of the bona fide guru and the bona fide disciple. Then, before accepting a spiritual master, one can be assured of the spiritual master’s position. Similarly, the spiritual master can also be assured of the disciple’s position. The Supreme Personality of Godhead, Kṛ ṣ ṇ a, should be described as the worshipable object, and you should describe the bī ja-mantra for the worship of Kṛ ṣ ṇ a, as well as that for Rā ma and for other expansions of the Supreme Personality of Godhead.

Purp.: … The mahā -bhā gavata is one who decorates his body with tilaka and whose name indicates him to be a servant of Kṛ ṣ ṇ a by the word dā sa. He is also initiated by a bona fide spiritual master and is expert in worshiping the Deity, chanting mantras correctly, performing sacrifices, offering prayers to the Lord and performing saṅ kī rtana. He knows how to serve the Supreme Personality of Godhead and how to respect a Vaiṣ ṇ ava…

Anubh.: … ‘mahā -bhā gavata’ balile tā pa [? ], puṇ ḍ ra, viṣ ṇ u-dā sa-para nā ma, mantra o upā sanā -viś iṣ ṭ a pañ ca-saṁ skā ra-sampanna, arcana, mantra-paṭ hana, yoga, yā ga, vandana, nā ma-saṅ kī rtana, sevā -cihna dvā rā gā trā ṅ kana, vaiṣ ṇ avā rā dhana-sampanna, — ei navejyā -karma-kā raka evaṁ upā sya bhagavā n, tat-param-pada, tad-dravya, tan-mantra o jī vā tmā — ei artha-pañ caka-jñ a arthā t pañ ca-tattvā rtha-vid brā hmaṇ ake jā nite haibe.

tā pā di-pañ ca-saṁ skā rī navejyā -karma-kā rakaḥ

artha-pañ caka-vid vipro mahā -bhā gavataḥ smṛ taḥ

[~ Mahā -bhā gavata is a brā hmaṇ a who knows the five truths – the worshipable Lord, His abode, His paraphernalia, His mantras and the living entities, and who performs nine kinds of worship: undergoing five saṁ skā ras – tā pa (the three kinds of material miseries -? ), decorating the forehead with tilaka, accepting a name which expresses that he is the Lord’s servant, and taking initiation into the holy name and into the Deity worship; arcana; the recitation of mantras; following the process of yoga; sacrifices; offering prayers; nā ma-saṅ kī rtana; having his body marked by signs of service; and worshiping the devotees. ]

Purp.: … As far as the mutual testing of the spiritual master and disciple is concerned, Ś rī la Bhaktisiddhā nta Sarasvatī Ṭ hā kura explains that a bona fide disciple must be very inquisitive to understand the transcendental subject matter. … A serious disciple must be alert when selecting a bona fide spiritual master. He must be sure that the spiritual master can deliver all the transcendental necessities. The spiritual master must observe how inquisitive the disciple is and how eager he is to understand the transcendental subject matter. The spiritual master should study the disciple’s inquisitiveness for no less than six months or a year. A spiritual master should not be very anxious to accept a disciple because of his material opulences. Sometimes a big businessman or landlord may approach a spiritual master for initiation. Those who are materially interested are called viṣ ayī s (karmī s), which indicates that they are very fond of sense gratification. Such viṣ ayī s sometimes approach a famous guru and ask to become a disciple just as a matter of fashion. Sometimes viṣ ayī s pose as disciples of a reputed spiritual master just to cover their activities and advertise themselves as advanced in spiritual knowledge. In other words, they want to attain material success. A spiritual master must be very careful in this regard. Such business is going on all over the world. The spiritual master does not accept a materially opulent disciple just to advertise the fact that he has such a big disciple. He knows that by associating with such viṣ ayī disciples, he may fall down. One who accepts a viṣ ayī disciple is not a bona fide spiritual master. Even if he is, his position may be damaged due to association with an unscrupulous viṣ ayī. If a so-called spiritual master accepts a disciple for his personal benefit or for material gain, the relationship between the spiritual master and the disciple turns into a material affair, and the spiritual master becomes like a smā rta-guru. There are many caste gosvā mī s who professionally create some disciples who do not care for them or their instructions. Such spiritual masters are satisfied simply to get some material benefits from their disciples. Such a relationship is condemned by Ś rī la Bhaktisiddhā nta Sarasvatī Ṭ hā kura, who calls such spiritual masters and disciples a society of cheaters and cheated. They are also called bā ulas or prā kṛ ta-sahajiyā s…

Anubh.: … ‘doṅ hā ra parī kṣ aṇ a’ — ye aprā kṛ ta-vastu ś iṣ yera ā vaś yaka, tā hā ra bhikṣ u arthā t prā rthī haiyā yakhana tini guru-pā da ā ś raya karite gamana karena, takhana sei vastu kona guru yogya-jane ā che ki nā evaṁ ki parimā ṇ e ā che, tā hā ś iṣ yera eka-varṣ a-kā la dekhā ucit. [~ When a (potential) disciple approaches the lotus feet of a spiritual master with the intention to take shelter there, soliciting or begging for whatever transcendental acquisitions are necessary for a disciple, he should observe for one year whether there is such a qualified spiritual master and to which extent (his needs can be fulfilled)] ś iṣ yera aprā kṛ ta upalabdhira yogyatā ki-rū pa, tā hā guru-o viś eṣ a-rū pe dekhibena; kena nā viṣ ayī ś iṣ yera saṅ ga-krame guru-bruvera laghutva — avaś yambhā vī. [~ And the guru should also observe in various ways how capable the (potential) disciple is of realizing the transcendental matters because the association of viṣ ayī disciples inevitably brings about minimizing of guru’sposition. ] guru-bruva yadi ś iṣ yake ‘yoṣ ā ’ vā ‘bhogya’ buddhi kariyā prā kṛ ta artha-grahaṇ ā di dvā rā tā hā ra sahita anitya prā kṛ ta svā rtha-mū laka sambandha sthā pana karena, tā hā haile tini laukika smā rta-gaṇ era nyā ya paramā rtha haite cyuta haibena. [If a so-called guru considers a disciple to be his puppet or a source of enjoyment and establishes with him, through accepting material acquisitions, a temporary mundane relationship based on personal interests, then he will become like the worldly smā rtas, fallen from the platform of the supreme realization. ] ei-rū pa gurv-abhimā nī vyakti-gaṇ ke ‘vañ caka’ evaṁ ś iṣ ya-gulike ‘vañ cita’ balā haya. [Such proud gurus are called cheaters and all their disciples are cheated. ] ihā rā paramā rtha-dharma haite vañ cita haiyā ā panā digake ā cā rya-sampradā yā ś rita gosvā mi-mate sthita baliyā abhimā na karile-o uhā rā prā kṛ ta bā ula o sahajiyā -dalera-i ś ā khā -viś eṣ e pariṇ ata. [They are deprived of the supreme dharma, and although they profess being situated as gosvā mī s who have taken shelter in a disciplic succession of ā cā ryas, they turn into a kind of group like bā ulas or prā kṛ ta-sahajiyā s. ] …

TEXT 331

“You should discuss the qualifications necessary for receiving a mantra, the perfection of the mantra, the purification of the mantra, initiation, morning duties, remembrance of the Supreme Lord, cleanliness and washing the mouth and other parts of the body.

Purp.: … Concerning prā taḥ -smṛ ti, remembrance of the Lord in the morning, in the early morning hours (known as brā hma-muhū rta) one should get up and immediately chant the Hare Kṛ ṣ ṇ a mantra, or at least “Kṛ ṣ ṇ a, Kṛ ṣ ṇ a, Kṛ ṣ ṇ a. ” In this way, one should remember Kṛ ṣ ṇ a. Some ś lokas or prayers should also be chanted. By chanting, one immediately becomes auspicious and transcendental to the infection of material qualities. Actually one has to chant and remember Lord Kṛ ṣ ṇ a twenty-four hours daily, or as much as possible…

Anubh.: … prā taḥ -smṛ ti — “brā hme muhū rte utthā ya kṛ ṣ ṇ a kṛ ṣ ṇ eti kī rtayan / * * stutvā ca kī rtayan kṛ ṣ ṇ aṁ smaraṁ ś caitad udī rayet — “jayati jana-nivā saḥ, ” etc. (Bhā g. 10. 90. 48) [Lord Ś rī Kṛ ṣ ṇ a is He who is known as jana-nivā sa, the ultimate resort of all living entities, and who is also known as Devakī nandana or Yaś odā -nandana, the son of Devakī and Yaś odā. He is the guide of the Yadu dynasty, and with His mighty arms He kills everything inauspicious, as well as every man who is impious. By His presence He destroys all things inauspicious for all living entities, moving and inert. His blissful smiling face always increases the lusty desires of the gopī s of Vṛ ndā vana. May He be all glorious and happy! ]

“smṛ te sakala-kalyā ṇ a bhā janaṁ yatra jā yate

puruṣ aṁ tam ajaṁ nityaṁ vrajā mi ś araṇ aṁ harim”

“udgā yatī nā m aravinda-locanam, ” etc. (Bhā g. 10. 46. 46) [“As the ladies of Vraja loudly sang the glories of lotus-eyed Kṛ ṣ ṇ a, their songs blended with the sound of their churning, ascended to the sky and dissipated all inauspiciousness in every direction. ”] …

TEXT 332

danta-dhā vana, snā na, sandhyā di vandana

guru-sevā, ū rdhva-puṇ ḍ ra-cakrā di-dhā raṇ a

“You should describe how in the morning one should regularly brush his teeth, take his bath, offer prayers to the Lord and offer obeisances to the spiritual master. You should also describe how one should render service to the spiritual master and paint one’s body in twelve places with ū rdhva-puṇ ḍ ra [tilaka], as well as how one should stamp one’s body with the holy names of the Lord or the symbols of the Lord, such as the disc and club.

Anubh.: … guru-sevā —

pratham antu guruṁ pū jya tataś caiva mamā rcanam

kurvan siddhim avā pnoti hy anyathā niṣ phalaṁ bhavet

gurau sannihite yas tu pū jayed anyam agrataḥ

sa durgatim avā pnoti pū janaṁ tasya niṣ phalam

nā him ijyā prajā tibhyā ṁ tapaso paś amena ca

tuṣ yeyaṁ sarva-bhū tā tmā guru-ś uś rū ṣ ayā yathā

guru-ś uś rū ṣ anaṁ nā ma sarva-dharmottamottamam

tasmā d dharmā t paro dharmaḥ pavitraṁ naiva vidyate

ū rdhva-puṇ ḍ ra-dhā raṇ a —

mad-bhakto dhā rayen nityam ū rdhva-puṇ ḍ raṁ bhayā paham

[= My devotees always have their bodies marked by tilaka which removes any fear. ]

* * yac-charī raṁ manuṣ yā nam ū rdhva-puṇ ḍ raṁ vinā kṛ tam

draṣ ṭ avyaṁ naiva tat tā vat ś maś ā nasadṛ ś aṁ bhavet

vaiṣ ṇ avā nā ṁ brā hmaṇ ā nā ṁ ū rdhva-puṇ ḍ raṁ vidhī yate * *

nā sā di keś a-paryantam ū rdhva-puṇ ḍ raṁ suś obhanam

madhye chidra-samā -yuktaṁ tad-vidyā d dhari-mandiram

madhye viṣ ṇ uṁ vijā nī yā t tasmā n madhyaṁ na lepayet

See Madhya 20. 202 [“When putting the twelve tilaka marks on the twelve places of the body, one has to chant the mantra consisting of these twelve Viṣ ṇ u names. After daily worship, when one anoints the different parts of the body with water, these names should be chanted as one touches each part of the body. ] …

TEXT 333

gopī candana-mā lya-dhṛ ti, tulasī -ā haraṇ a

vastra-pī ṭ ha-gṛ ha-saṁ skā ra, kṛ ṣ ṇ a-prabodhana

… tulasī -ā haraṇ a—collecting tulasī leaves; .. pī ṭ ha—temple; gṛ ha—the house; saṁ skā ra—cleansing; kṛ ṣ ṇ a-prabodhana—awakening the Deity of Lord Kṛ ṣ ṇ a.

“After this, you should describe how one should decorate his body with gopī candana, wear neck beads, collect tulasī leaves from the tulasī tree, cleanse his cloth and the altar, cleanse his own house or apartment and go to the temple and ring the bell just to draw the attention of Lord Kṛ ṣ ṇ a.

Anubh.: … tulasī -ā haraṇ a —

praṇ amyā tha mahā -viṣ ṇ uṁ prā rthyā nujñ ā n tu vaiṣ ṇ avaḥ

samā haret ś rī -tulasī ṁ puṣ pā diñ ca tathoditam

asnā tvā tulasī ṁ chitvā yaḥ pū jā ṁ kurute naraḥ

so ’parā dhī bhavet satyaṁ tat sarvaṁ niṣ phalaṁ bhavet

ā haraṇ a-mantra —

tulasy amṛ ta-janmā sī sadā tvaṁ keś ava-priyā

keś avā rthaṁ cinomi tvā ṁ varadā bhava ś obhana

[= “O Tulasī, you are born from nectar. You are always very dear to Lord Keś ava. Now, in order to worship Lord Keś ava, I am collecting your leaves and mañ jarī s. Please bestow your benediction on me to serve the Lord. ”] …

pī ṭ ha-saṁ skā ra —

pā da-pī ṭ hañ ca kṛ ṣ ṇ asya bilva-patreṇ a gharṣ ayet

uṣ ṇ ā mbunā ñ ca prakṣ ā lya sarva-pā paiḥ pramucyate

gṛ ha-saṁ skā ra —

mandiraṁ mā rjayed viṣ ṇ or vidhā yā ca manā dikam

kṛ ṣ ṇ aṁ paś yan kī rtayaś ca dā syenā tmā nam arpayet

ś uddhaṁ go-mayamā dā ya tato mṛ tsnā ṁ jalaṁ tathā

bhaktyā tat-parito limped abhyū kṣ ec ca tad-aṅ ganam

sa vai manaḥ kṛ ṣ ṇ a-padā ravindayor

vacā ṁ si vaikuṇ ṭ ha-guṇ ā nuvarṇ ane

karau harer mandira-mā rjanā diṣ u

ś rutiṁ cakā rā cyuta-sat-kathodaye

[= “Mahā rā ja Ambarī ṣ a always engaged his mind in meditating upon the lotus feet of Kṛ ṣ ṇ a, his words in describing the glories of the Lord, his hands in cleansing the Lord’s temple, and his ears in hearing the words spoken by Kṛ ṣ ṇ a or about Kṛ ṣ ṇ a. ” Bhā g. 9. 4. 18]

sammā rjanopalepā bhyā ṁ seka-maṇ ḍ ala-vartanaiḥ

gṛ ha-ś uś rū ṣ aṇ aṁ mahyaṁ dā sa-vad yad amā yayā

[= “One should consider oneself to be My humble servant, without duplicity, and thus should help to clean the temple, which is My home. First one should sweep and dust thoroughly, and then one should further cleanse with water and cow dung. Having dried the temple, one should sprinkle scented water and decorate the temple with mandalas. One should thus act just like My servant. ” Bhā g. 11. 11. 39]

kṛ ṣ ṇ a-prabodhana —

ato devā laye gatvā ghaṇ ṭ ā dy udghoṣ a-pū rvakam

prabodha stutibhiḥ kṛ ṣ ṇ aṁ nī rā jya prā rthayed idam

deva prapannā rti-hara prasā daṁ kuru keś ava

avalokana-dā nena bhū yo mā ṁ parayā cyuta

[= When one comes to the altar, having first announced his arrival by litting a lamp etc., he should awaken the Deity of Lord Kṛ ṣ ṇ a by pure prayers: “O Keś ava, O infallible Lord, O You who remove the distress of the surrendered souls! Please bestow Your mercy upon me by again awarding me Your transcendental glance. ”]

TEXT 334

pañ ca, ṣ oḍ aś a, pañ cā ś at upacā re arcana

pañ ca-kā la pū jā ā rati, kṛ ṣ ṇ era bhojana-ś ayana

“Also describe Deity worship, wherein one should offer food to Kṛ ṣ ṇ a at least five times daily and in due time place Him on a bed. You should also describe the process for offering ā rati and the worship of the Lord according to the list of five, sixteen or fifty ingredients.

Anubh.: Another reading is,

pañ ca, daś a, ṣ oḍ aś a, saparyā caughana

coṣ aṭ ṭ i [? ] ṣ oḍ aś a daś a pañ copacā re arcana

[~ “Also describe worshiping the Deity with sixteen, ten or five ingredients. ”]

The ten ingredients are (1) arghya, (2) pā dya, (3) ā camanī ya, (4) madhu-parka, (5) ā camana, (6) gandha, (7) puṣ pa, (8) dhū pa, (9) dī pa, (10) naivedya. …

TEXT 336

nā ma-mahimā, nā mā parā dha dū re varjana

vaiṣ ṇ ava-lakṣ aṇ a, sevā parā dha-khaṇ ḍ ana

“You should glorify the holy name and explain that one must carefully give up offenses when chanting the holy name. You should also describe the symptoms of a Vaiṣ ṇ ava and explain that one must give up or nullify all kinds of sevā -aparā dha, offenses in Deity worship.

Anubh.: nā mā parā dha — see A. -pr. -bh. [rendered as Purp. by SP] to Ā di 8. 24.

vaiṣ ṇ ava-lakṣ aṇ a — “viṣ ṇ ur eva hi yasyaiṣ a devatā vaiṣ ṇ avaḥ smṛ taḥ. ” See the 10^th vilā sa of Hari-bhakti-vilā sa. …

CC Madhya 25 extra

TEXT 6

sannyā sī re kṛ pā pū rve likhiyā choṅ vistā riyā

uddeś e kahiye ihā ṅ saṅ kṣ epa kariyā

… pū rve—before this; likhiyā choṅ —I have described; vistā riyā —elaborately; …

In the Seventh Chapter of the Ā di-lī lā I have already elaborately described Ś rī Caitanya Mahā prabhu’s deliverance of the sannyā sī s at Vā rā ṇ asī, but I shall briefly repeat it in this chapter.

A. -pr. -bh.: pū rve likhiyā choṅ vistā riyā — see Ā di 7.

TEXT 16

tā hā ṅ yaiche kailā prabhu sannyā sī ra nistā ra

pañ ca-tattvā khyā ne tā hā kariyā chi vistā ra

… pañ ca-tattva-ā khyā ne—in describing the glories of the Pañ ca-tattva …

I have already described Ś rī Caitanya Mahā prabhu’s deliverance of the Mā yā vā dī sannyā sī s in the Seventh Chapter of the Ā di-lī lā, when I described the glories of the Pañ ca-tattva—Ś rī Caitanya Mahā prabhu, Ś rī Nityā nanda Prabhu, Advaita Prabhu, Gadā dhara Prabhu and Ś rī vā sa.

Anubh.: This pastime is elaborately described in the course of explaining the glories of the Pañ ca-tattva in Ā di 7.

Translation by Mr. Dimock: “And there he saved the sannyā sins by explaining to them the five truths; I have detailed all that. ”

TEXT 23-24

One of the disciples of Prakā ś ā nanda Sarasvatī, who was as learned as his guru, began to speak in that assembly, offering all respects to Ś rī Caitanya Mahā prabhu.

He said, “Ś rī Caitanya Mahā prabhu is the Supreme Personality of Godhead, Nā rā yaṇ a Himself. When He explains the Vedā nta-sū tra, He does so very nicely.

Translation by Mr. Dimock: “There was a pupil of Prakā ś ā nanda, who was equal to the latter, and he spoke in the assembly, honoring Prabhu, ‘Ś rī Kṛ ṣ ṇ a Caitanya is the incarnate Nā rā yaṇ a. ’ And very beautifully he explained the meaning of the Vyā sa-sū tras. ”

TEXT 26

sū tra-upaniṣ adera mukhyā rtha chā ḍ iyā

ā cā rya ‘kalpanā ’ kare ā graha kariyā

… ā cā rya—Ś aṅ karā cā rya; …

“Giving up the direct meaning of the Vedā nta-sū tra and the Upaniṣ ads, Ś aṅ karā cā rya imagines some other interpretation.

A. -pr. -bh.: ā cā rya — Ś aṅ karā cā rya.

TEXT 80

yas tu nā rā yaṇ aṁ devaṁ brahma-rudrā di-daivataiḥ

samatvenaiva vī kṣ eta sa pā ṣ aṇ ḍ ī bhaved dhruvam”

“‘A person who considers demigods like Brahmā and Ś iva to be on an equal level with Nā rā yaṇ a is to be considered an offender, a pā ṣ aṇ ḍ ī. ’”

Anubh.: See Madhya 18. 116 [a statement from the Vaiṣ ṇ ava-tantra, mentioned in the Hari-bhakti-vilā sa 1. 117].

TEXT 101

ā tmā vā syam idaṁ viś vaṁ yat kiñ cij jagatyā ṁ jagat

tena tyaktena bhuñ jī thā mā gṛ dhaḥ kasya svid dhanam

ā tma-ā vā syam—the expansion of the energy of the Supreme Soul, the Personality of Godhead; idam—this; viś vam—universe; yat—whatever; kiñ cit—something; jagatyā m—within the universe; jagat—all that is animate or inanimate; tena—by Him; tyaktena—by things allotted to every person; bhuñ jī thā ḥ —you should accept for your maintenance; mā —never; gṛ dhaḥ —encroach; kasya svit—someone else’s; dhanam—property.

“‘Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things for himself that are set aside as his quota, and one should not accept other things, knowing well to whom they belong. ’

A. -pr. -bh.: Whatever you see in this world, this whole universe is manifested by the Supreme Soul. O living beings, this Supreme Soul is your controller and protector. Enjoy those things given to you by His mercy – which actually includes all things in this world – and do not steal others’ possessions. It means that this verse from the Ś rī mad-Bhā gavatam confirms the Brahma-sū tra statement of the ś ruti-mantra from Ś rī Ī ś opaniṣ ad, “ī ś ā vā syam idaṁ jagat. ” …

Anubh.: When Mahā rā ja Parī kṣ it had heard about the dynasty of Svā yambhuva Manu, he asked about the other Manus and about the activities of the manvantara-avatā ras, Ś rī la Ś ukadeva Gosvā mī first quoted Manu’s statement –

TEXT 106

ei ‘tina’ tattva ā mi kahinu tomā re

‘jī va’ tumi ei tina nā ribe jā nibā re

… jī va—a living being; tumi—you; ei tina—these three; …

“‘O Brahmā, I shall explain all these truths to you. Since you are a living being [jī va], without My explanation you will not be able to understand your relationship with Me, devotional activity and life’s ultimate goal.

A. -pr. -bh.: tumi jī va – O Brahmā, you are ‘jī va; ’ without My mercy you cannot understand this supreme secret.

Anubh.: ei tina — sambandha, abhidheya, prayojana

TEXT 114

“aham eva”-ś loke ‘aham’—tina-bā ra

pū rṇ aiś varya ś rī -vigraha-sthitira nirdhā ra

“In the verse beginning ‘aham eva, ’ the word ‘aham’ is expressed three times. In the beginning there are the words ‘aham eva. ’ In the second line there are the words ‘paś cā d aham. ’ At the end are the words ‘so ’smy aham. ’ This ‘aham’ indicates the Supreme Person. By the repetition of ‘aham, ’ the transcendental personality who is complete with six opulences is confirmed.

Anubh.: ‘aham eva’ ś loke tina-bā ra ‘aham’ ś abda ā che. prathama-caraṇ e ‘aham eva’-pade, tṛ tī ya-caraṇ e ‘paś cā d aham’-pade evaṁ caturtha-caraṇ e ‘so ’smy aham’-pade ‘aham’ ś abda vartamā na; etad-dvā rā bhagavā nera vyakti-gata vigraha nirdhā rita haila – tini kevala nirviś eṣ a nahena [= by this the Lord’s personal form is confirmed; He is not just impersonal].

TEXT 115

ye ‘vigraha’ nā hi mā ne, ‘nirā kā ra’ mā ne

tā re tiraskaribā re karilā nirdhā raṇ e

“Impersonalists do not accept the personal feature of the Supreme Personality of Godhead. The Personality of Godhead is stressed in this verse in order to impress upon them the necessity of accepting Him. Therefore the word ‘aham’ is mentioned three times. To stress something important, one repeats it three times.

Anubh.: nirviś eṣ a-vā dī bhagavā nera vyakti-gata saviś eṣ a vigraha svī kā ra karena nā baliyā tā ṅ hā ra vicā ra ye bhrama-pū rṇ a o sarvato-bhā ve tyā jya, e kathā hṛ daye dhā raṇ ā karā ibā ra janya tina-bā ra ‘aham eva’ baliyā ‘sambandha’ sthā pana karilena. [= To make us take to heart the fact that the reasoning of the impersonalists who do not accept the personal form of the Lord is full of mistakes and rejectable by all means, the Lord mentioned ‘aham’ three times, thus establishing the knowledge of sambandha. ]

TEXT 120

‘abhidheya’ sā dhana-bhaktira ś unaha vicā ra

sarva-jana-deś a-kā la-daś ā te vyā pti yā ra

“‘Now please hear from Me about the process of devotional service, which is applicable in any country, for any person, at all times and in all circumstances.

Purp.: The cult of bhā gavata-dharma can be spread in all circumstances, among all people and in all countries. Many envious people accuse the Kṛ ṣ ṇ a consciousness movement of spoiling the rigidity of so-called Hinduism. That is not actually the fact. Ś rī Caitanya Mahā prabhu confirms that devotional service to the Lord—the cult of bhā gavata-dharma, which is now being spread as the Hare Kṛ ṣ ṇ a movement—can be spread in every country, to every person, in any condition of life, and in all circumstances. Bhā gavata-dharma does not restrict pure devotees to the Hindu community. A pure devotee is above a brā hmaṇ a; therefore it is not incompatible to offer the sacred thread to devotees in Europe, America, Australia, Japan, Canada, and so on. Sometimes these pure devotees, who have been accepted by Ś rī Caitanya Mahā prabhu, are not allowed to enter certain temples in India. Also, some high-caste brā hmaṇ as and gosvā mī s refuse to take prasā dam in the temples of the International Society for Krishna Consciousness. Actually this is against the instruction of Ś rī Caitanya Mahā prabhu. Devotees can come from any country, and they can belong to any creed or race. On the strength of this verse, those who are actually devotees and followers of Ś rī Caitanya Mahā prabhu must accept devotees from all parts of the world as pure Vaiṣ ṇ avas. They should be accepted not artificially but factually. One should see how they are advanced in Kṛ ṣ ṇ a consciousness and how they are conducting Deity worship, saṅ kī rtana and Ratha-yā trā. Considering all these points, the envious persons must henceforward refrain from their malicious atrocities.

Anubh.: abhidheya ‘sā dhana-bhakti’ sakala pā tra, deś a, kā la evaṁ avasthā ya vyā pta haiyā rahiyā che [= The sā dhana-bhakti, as the process of attaining perfection, keeps spreading to all candidates, at all places, times and circumstances. ]

TEXT 135

“This is one’s eternal relationship with the Supreme Personality of Godhead. Now please hear about the execution of devotional service. This principle pervades each and every verse of Ś rī mad-Bhā gavatam.

Anubh.: bhā gavatera prati-ś loke-i abhidheya sā dhana-bhaktira kathā rahiyā che [= Each and every verse of the Ś rī mad-Bhā gavatam contains a description of sā dhana-bhakti, the process of attaining perfection. ]

TEXT 140

“‘Pure devotees manifest spiritual bodily symptoms of ecstatic love simply by remembering and reminding others of the Supreme Personality of Godhead, Hari, who takes away everything inauspicious from the devotee. This position is attained by rendering devotional service according to the regulative principles and then rising to the platform of spontaneous love. ’

Anubh.: Ś rī Nā rada, while describing the bhā gavata-dharma to Vasudeva, spoke about the discussion between Nimi the king of Videha and the nine Yogendras. In reply to Nimi’s question, “How can a foolish person in the bodily conception of life easily overcome mā yā? ” Prabuddha Ṛ ṣ i, one of the nine Yogendras, described the position of the conditioned soul who first took shelter at the spiritual master’s lotus feet, and then by the gradual process of sā dhana-bhakti, chanting without offences, got rid of unwanted desires and attained bhā va-bhakti.

TEXT 146

“‘Ś rī mad-Bhā gavatam is accepted as the essence of all Vedic literature and Vedā nta philosophy. Whoever tastes the transcendental mellow of Ś rī mad-Bhā gavatam is never attracted to any other literature. ’

Anubh.: When mahā -bhā gavata Sū ta Gosvā mī finished narrating the Ś rī mad-Bhā gavatam to the sages headed by Ś aunaka, he enumerated the 18 Mahā -Purā ṇ as, mentioning the number of verses in each of them, and in the conclusion he again glorified Ś rī mad-Bhā gavatam.

TEXT 147

“In the beginning of Ś rī mad-Bhā gavatam there is an explanation of the Brahma-gā yatrī mantra. ‘The Absolute Truth [satyaṁ param]’ indicates the relationship, and ‘we meditate [dhī mahi] on Him’ indicates the execution of devotional service and the ultimate goal of life.

Anubh.: … paraṁ satya refers to sambandha, the endeavor for mediation in the stage of sā dhana-bhakti refers to abhidheya, and the mature meditation in the stage of prema-bhakti refers to prayojana, the result attained by abhidheya. (! )

TEXT 194

Taking the Nawab’s sprinkling water upon him as an opportunity, Subuddhi Rā ya left his family and business affairs and went to Vā rā ṇ asī.

A. -pr. -bh.: Subuddhi Rā ya formerly had a desire to give up sense enjoyment; so he took losing his caste as an excuse and left his family.

TEXT 213

subuddhi-rā ya bahu sneha kare sanā tane

vyavahā ra-sneha sanā tana nā hi mā ne

… vyavahā ra-sneha—love and affection because of a previous relationship; …

Subuddhi Rā ya and Sanā tana Gosvā mī had known each other before accepting the renounced order. Therefore Subuddhi Rā ya showed much affection to Sanā tana Gosvā mī, but Sanā tana Gosvā mī hesitated to accept his sentiments and affections.

A. -pr. -bh.: vyavahā ra-sneha — saṁ sā ra-sambandhī ya-sneha [= affection pertaining to the worldly life]

TEXT 271

The pastimes of Lord Kṛ ṣ ṇ a are the essence of all nectar, and that nectar is flowing in hundreds of rivers in all directions. The pastimes of Ś rī Caitanya Mahā prabhu are an eternal reservoir, and one is advised to let his mind swim like a swan on this transcendental lake.

Anubh.: … Some theosophists or other persons opposed to bhakti, like various prā kṛ ta bā uls or sahajiyā s, cast Ś rī Gaurā ṅ ga to the matrix of their own mundane propensities which are difficult to curb, and imagine Him to be a moralist, or a ś ā kta, or a debauchee mixing illicitly with women. … (! )

TEXT 273

Devotional service to Kṛ ṣ ṇ a is exactly like a pleasing, jubilant forest of lotus flowers wherein there is ample honey. I request everyone to taste this honey. If all the mental speculators bring the bees of their minds into this forest of lotus flowers and jubilantly enjoy ecstatic love of Kṛ ṣ ṇ a day and night, their mental speculation will be completely transcendentally satisfied.

Anubh.: The pastimes of Lord Caitanya are an eternal, inexhaustible lake; the conclusions of devotional service to Kṛ ṣ ṇ a are a forest of lotuses in that lake; and the devotees’ minds are bumblebees.

TEXT 277

The pastimes of Ś rī Caitanya Mahā prabhu are full of nectar, and the pastimes of Lord Kṛ ṣ ṇ a are like camphor. When one mixes these, they taste very sweet. By the mercy of the pure devotees, whoever tastes them can understand the depths of that sweetness.

Anubh.: … Those asuras who are hostile to Lord Caitanya do not accept Gaura-lī lā or Gaura-mantra, and consequently they cannot relish the sweetness of Kṛ ṣ ṇ a-lī lā. Then again, the daityas opposed to Lord Kṛ ṣ ṇ a are indifferent to the nectar of Kṛ ṣ ṇ a-lī lā, and like the nadī yā -nā garī s, they consider themselves the Lord’s concubines, and differentiating between Lord Kṛ ṣ ṇ a and Lord Gaurā ṅ ga who is the personification of the mood of separation, nondifferent from Rā dhā and Kṛ ṣ ṇ a combined, taking Him as the the personification of the mood of union, they destroy by the roots the sweetness and beauty of the Gaura-lī lā. Only one who knows, by the mercy of the sā dhus and guru who follow in the footsteps of Ś rī la Rū pa Gosvā mī, that the two lī lā s are nondifferent from each other can taste lots of sweetness from their mixture – no one else than a follower of Ś rī la Rū pa Gosvā mī has firm faith in this. (! )

TEXT 278

Men become strong and stout by eating sufficient grains, but the devotee who simply eats ordinary grains but does not taste the transcendental pastimes of Lord Caitanya Mahā prabhu and Kṛ ṣ ṇ a gradually becomes weak and falls down from the transcendental position. However, if one drinks but a drop of the nectar of Kṛ ṣ ṇ a’s pastimes, his body and mind begin to bloom, and he begins to laugh, sing and dance.

A. -pr. -bh.: Men become nourished by eating grains; but if devotees also just eat grains like those who are turned away from the Lord, and do not drink the nectar of Caitanya-lī lā saturated with Kṛ ṣ ṇ a-lī lā , they will become weak and fall down.

TEXT 279

The readers should relish this wonderful nectar because nothing compares to it. Keeping their faith firmly fixed within their minds, they should be careful not to fall into the pit of false arguments or the whirlpools of unfortunate situations. If one falls into such positions, he is finished.

Anubh.: If a foolish living entity, driven by the unkind, impure tornado originating from the misconception that Kṛ ṣ ṇ a-lī lā and Gaura-lī lā are mutually different, gives up worship of Kṛ ṣ ṇ a and only worships Lord Gaura, or gives up service to Lord Gaura and only serves Kṛ ṣ ṇ a, everything is ruined for him.

***

⇐ Предыдущая 45 46 47 48 495051 52 53 54 Следующая ⇒