The best introduction to the author of this book is given by the work itself. Pujyapad Parivrajakacharya Tridandi Swami Srimad Bhakti Raksak Sridhar Maharaj is the fit recipient of the grace bestowed upon him by that great universal Guru who shines like the sun among the Gaudiya Acharyas: Om Visnupad Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupad. Srila Prabhupad, now left this world to join the eternal Divine Pastimes, is the divine agent to flood the world with the nectarean universal preaching of the glory of the Supreme Lord, in the divine succession of Sri Chaitanya Mahaprabhu. Although the devotional community is well-acquainted with the illustrious personality of His Holiness B. R. Sridhar Maharaj, I may nonetheless take the opportunity to enumerate some of his glories herein for my self-purification.

The brilliance of his unprecedented scholarship is found in the artful compilation and harmony of Sri Prapanna-jivanamrtam, Life-Nectar of the Surrendered Souls, accurately drawn from the axiomatic teachings of pure devotion (bhakti-siddhanta-vani) as evolved by the Vaisnava preceptors in the line of the bona fide scriptures. We have already seen the extraordinary competence of His Holiness in preaching the beautiful, illuminating conceptions of the kings of transcendental scholars—the Vaisnava preceptors headed by Sri Rupa, Sri Sanatan, and Sri Jiva—in various languages throughout the whole of India. Upon reading the first Sanskrit poem composed by His Holiness, Sri Bhakti Vinoda Viraha Dasakam, our Divine Master commented that the writing was of a happy style. Srila Prabhupad profusely praised the devotional gravity of the presentation, revealing his deep satisfaction and joyful confidence that in times to come the message of Sri Chaitanyadev would be befittingly upheld and preached by the author. Just prior to his entrance into his eternal Pastimes, Srila Prabhupad, in preference to hearing devotional prayer (kirtan) performed by devotees recognised for expertise, called for His Holiness’ pure rendering of Sri-Rupa-Manjari pada, sei mora sampada, the worshipful prayer of the Gaudiya Vaisnavas’ most cherished ideal.

The theme of Life-Nectar of the Surrendered Souls is described in the introductory first chapter, ‘Prelude to Approaching Nectar’. In some instances throughout the work, the Bengali verse interpretation of the venerated pure devotees has been fittingly given for the translation of the authentic stanzas quoted. In ‘Words of Nectar from the Devotees’, statements of the Supreme Lord have occasionally been quoted in conformation with the development of the theme. In his explanatory aphorisms that precede each stanza, the author reveals the unique axiomatic truths (siddhanta) of his divine succession. Doubtlessly, the good readers who know the super-eminence of the Gaudiya-siddhanta—the axiomatic devotional teachings in the line of Sri Chaitanya Mahaprabhu—will be overjoyed with His Holiness’ novel illuminations. In the epilogue, the author has mentioned his line of divine succession and the time and place of the writing of the book.

It has been vividly illustrated herein that a life without surrender unto the lotus feet of Sri Krishna is utterly futile, and the most treasured perfection achieved through exclusive surrender has been revealed. This will especially encourage those who are aspiring to enter the land of devotion, drawing them onward to the lotus feet of Sri Hari. And it will infuse spiritual joy and exhilaration in the hearts of the established devotees. This book is the supreme wealth of the surrendered souls. Devotion for the Supreme Lord, Sri Hari-bhakti, is the singular quintessence in this world, and only by exclusive surrender, saranagati, is it happily attained. May this Life-Nectar of the Surrendered Souls graciously appear all the world over, distributing the ever-increasing aspiration to reach the abode of divine ecstasy—the lotus feet of Sri Hari. Just as the repeated rubbing of sandalwood produces more and more charming fragrance, we remain confident that the faithful devotees, whose only pleasure is in conclusive theological truth (sat-siddhanta), will experience the ambrosial devotional fragrance of this holy treatise in their spiritual discussions, and thus relish transcendental delight. We shall consider ourselves blessed when this book inevitably comes to be treasured by the august assembly of the fortunate souls.

A Vaisnava’s servant’s servant,

—Sri Nrsimhananda Brahmachari

On the holy anniversary of
Srila Bhakti Siddhanta Prabhupad’s departure,
Gaurabda 457
14 January 1944
Sri Dham Nabadwip.

All glory to the Divine Master
and the Supreme Lord Sri Krishna Chaitanya

Publisher’s Note

Sri Sri Prapanna-jivanamrtam, Life-Nectar of the Surrendered Souls, is the crown-jewel of divine literatures as the eternal elixir of life for the exclusively surrendered souls, the bestower of the perpetual relish of full-fledged nectar, and the awakening and sustaining fountainhead of life in divine consorthood. Indeed, who can fittingly portray her holy glory and renown? In the same way we cannot but feel ever inadequate when we attempt to sing the glories of the illustrious author, our most worshipful Divine Master, Om Visnupad Sri Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj, the dearmost intimate attendant of the great pioneer pre-eminent among the Gaudiya Acharyas, Sri Gauranga’s transcendental message incarnate—Prabhupad Sri Srila Bhakti Siddhanta Saraswati Goswami Thakur. Even without world itinerancy, the seat of universal Guru (Jagad-guru) of the world’s renowned Gurus has been gracefully won by Srila Sridhar Dev-Goswami Maharaj while presiding in the grand, noble distinction of his venerable years of devotional life at the Sri Chaitanya Saraswat Math of Nabadwip, his exclusive, personal holy place of bhajan.

Since its first printing, which was in Bengali, this sublime literature has brought heartfelt satisfaction to the stalwart devotees of the highest order, being hailed by them as an essential scripture to be unfailingly sung and cultivated as a daily devotional function in spiritual life, as is customarily practised with the holy scriptures such as the Srimad Bhagavad-gita. In both the Eastern and Western countries, its English publication will doubtlessly be similarly worshipped with the utmost reverence, constantly studied and sung with devotion by the surrendered souls of fine theistic intellect, and by the noble souls engaged in their divine search for the Supreme Lord.

This monumental work was originally composed in the Sanskrit language. The authentic Bengali translation that was sanctioned by the author is extremely developed, profoundly exploring the heart of the book; scholars who know the internal conclusive scriptural purports can alone realise how difficult is its translation and publication into English. However, by the boundless mercy of the most magnanimous Supreme Lord Sri Chaitanyachandra, the fountainhead of all incarnations of Godhead, and by the causeless grace of His most beloved, our Divine Master, and the pure devotees whose hearts are absorbed in divine love—this formidable task has now been fulfilled. Thus, I again and again worship the holy lotus feet of Them all.

For their tireless efforts to usher in the advent of the present edition in its perfectly elegant form, all those godbrothers and godsisters who served in the various facets of the publication have attained the unending graces of our Divine Master and the Vaisnavas. They have bound us in eternal gratitude. For executing the task of the English translation, proofing, and editing, special mention is due to Tridandi Swami Sripad Bhakti Ananda Sagar Maharaj, assisted by Sriman Nimaisundar Brahmachari Vidya Vinod. And for their dedicated effort in securing the necessary funds and assistance for the printing and publishing of the work in a most dignified presentation, special mention is due to Sripad Dayadhar Gauranga Das Brahmachari Bhakti Prabhakar Prabhu and all the good devotees assisting him.

In conclusion, invoking the charming verse of Sri Guru Pada-padma, this humble servant earnestly prays at his holy lotus feet that this crown-jewel of sacred writings, Sri Sri Prapanna-jivanamrtam, may remain with Her merciful presence in every land, in every home, and in every heart. And in her gracious acquiescence, may she acknowledge the glorious victory of her goodwill by churning and overflooding the entire living universe with her supramundane wave of ecstatic love, to bless all souls with the supreme good fortune.

sri-srimad-bhagavat-padambuja-madhu-svadotsavaih sat-padair
niksipta madhu-bindavas cha parito bhrasta mukhat gunjitaih
yatnaih kinchid ihahrtam nija-parasreyo ’rthina tan maya
bhuyobhuya ito rajamsi pada-samlagnani tesam bhaje

“The bees, intoxicated in the festival
of drinking the honey of the Lord’s lotus feet
busily humming the glories of the Lord
drops of honey from their mouths fall and scatter all around;
for my divine prospect, I’ve carefully collected
some of those drops herein—
and thus do I worship the dust
of the holy lotus feet of those saints, again and again”

I beg to remain most humbly,

Tridandi Bhiksu

Sri Bhakti Sundar Govinda

16 October 1987

On the 93rd Holy Appearance Day
of His Divine Grace

Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj

Dedication

This divine book was prepared and presented to the lotus hands of the venerable author by his disciples and aspiring servitors on the celebrated appearance day of Lord Gaurachandra, Sri Chaitanya Mahaprabhu.

3 March 1988

All glory to the Divine Master
and the Supreme Lord Sri Krishna Chaitanya

Foreword

Because the soul is a particle of consciousness, it is endowed with free will. Eliminating free will, only gross matter remains. Without independence, the soul could not progress from bondage to liberation, and his ultimate salvation would have been impossible. But his spirit of exploitation is a foreign force, an intoxicant—a miscalculation that surrounds his independence.

Life’s objectives may be scientifically analysed as threefold: exploitation, renunciation, and dedication. The most common tendency is in those engaged in exploiting other persons, species, or elements, for mundane sense enjoyment. They desire to materially elevate themselves in the present environment, and thus they are described as elevationists. A more sober class discover the severe equal and opposite reactions to worldly pursuits, and they engage in renunciation of the world, in search of an equilibrium comparable to a deep, dreamless slumber. By being unawake to the world, they hope to escape its concomitant reactions and sufferings. Thus their goal is liberation, and they are known as salvationists or liberationists. But through the correct interpretation of the revealed scriptures by learned votaries such as Sri Sanatan Goswami, Sri Jiva Goswami, and Sri Ramanuja, the devotees of divinity know the pursuits of both exploitation and renunciation as not only fruitless, but injurious to real progress.

The normal, wholesome, and happy plane is in the life of dedication. Without exploiting or borrowing anything from the environment, and without attempting to artificially renounce it, one who is sincere to dedicate himself naturally comes into contact with a higher and more subtle plane of life. By his readiness to give and serve, he will attain to a higher society and achieve an appropriate master. The enjoying spirit forces one to be associated with a lower section to control and enjoy. And the renouncing spirit allures even the scholars with its ‘prestigious’ superiority over exploitation. Thus it is more dangerous, just as a half-truth is more dangerous than falsehood. As it is difficult to awaken someone from the deepest possible sleep, the liberationists may remain for incalculable time within their cell of non-differentiated liberation. But the higher existence will invite the service of one who desires to purely dedicate himself without remuneration.

Seva—service, dedication—is the summum bonum of the teachings of the Vaisnava school, the third plane of life where every unit is a dedicating member in an organic whole. In such a normal adjustment, everyone mutually assists one another in their service to the centre, the higher recipient, the highest entity. Everything is existing to satisfy Him, because He must possess this qualification to be the Absolute. He is the prime cause of all causes—and everything exists for Him, to satisfy Him.

A barren conception of mere ‘deathlessness’ cannot afford us any knowledge of a positive thing, but only freedom from the negative side. If immortality means ‘no influence of mortality,’ what, then, is its positive conception? What will be the nature, movement, and progress of that which is immortal? Without this understanding, immortality is only an abstract idea. Because it does not appear to exhibit the symptoms of death, stone would be ‘more immortal’ than human beings, and conscious entities would be ‘mortal,’ forever denied immortality! What, then, is the positive conception of immortality? How are the immortal ‘immortal?’ What is the positive reality in immortality? How can one become immortal? One must search out his intrinsic location in the universal order. It will not do to attempt to solve only the negative side of life which is full of suffering—birth, death, infirmity, and disease. We should know that there exists a conception of life worth living for. This positive side has been almost totally neglected in general religious views.

The ‘immortality’ professed by the schools of Buddha and Sankaracharya yields no positive life. Their goals are mahanirvana and brahma-sayujya respectively. The Buddhist theory is that after liberation, nothing remains. They crave absolute extinction of material existence (prakrti-nirvana). And the Sankarite monist theory of liberation is to lose one’s individuality by ‘becoming one’ with the non-differentiated aspect of the Absolute. That is, they crave extinction in Brahma (brahma-nirvana). They postulate that when the triad of seer, seen, and seeing (drasta-drsya-darsan), or knower, knowable, and knowledge (jnata-jneya-jnan) culminate at one point, the triad is destroyed (triputi-vinas) and nothing remains.

Material action and reaction ceases in Viraja, the river of passivity, which is located at the uppermost edge of this illusory (mayik) world. And above Viraja is the destination of the Sankarites—the ‘abscissa’ stage or the non-differentiated plane of Brahma, called Brahmaloka, which is located at the lowest edge of the spiritual realm. Both are vague areas of ‘negative immortality.’ Brahmaloka is a marginal or ‘buffer’ state midway between the material and spiritual worlds. Composed of innumerable souls, it is an immortal plane devoid of specific variegatedness (nirvises). It possesses positivity only in the sense that it is a plane of existence, a background (kastha), but in itself it lacks positive development of variegated existence (kala). The nature of the background is oneness, and development woven over it necessitates plurality or a differentiated nature (kala-kasthadi rupena parinama-pradayini—Chandi, Markandeya-purana).

In the Bhagavad-gita (15.16), mutable (ksara) and immutable (aksara) existences are described, representing the personal and the impersonal, the development and the basis, or differentiated and non-differentiated conceptions of general existence. The mutable is represented by the multitude of embodied living beings, while the immutable aspect is the great expanse of the all-accommodating Absolute, Brahma (8.3). In the analysis of worldly action, the most subtle form of unfructified past action, prior to the present tendency (the seedling stage) to sin, has been defined (Brs: 1.1.23) as unknowable, indistinct, and of untraceable origin (kuta). The immutable Brahma aspect of the Absolute is similarly defined as being one-dimensional—undetectable, unspecific, and of no definite colour, sound, or taste; an unknown and unknowable, ‘un-understandable’ stage of existence (kuta). But the Supreme Lord, Krishna, is above both the mutable and immutable existences, and thus His glories are sung throughout the Vedas and in the world as the Purusottam, the Supreme Personality (Bg: 15.18). Sri Sukadev Goswami affirms that in the most remote and distant plane, Lord Krishna is to be found: everywhere is He—the fountainhead of all conceptions (vidura-kasthaya, SB: 2.4.14). He cannot be eliminated.

Thus, the ‘immortality’ of the impersonalistic schools, such as Buddhists and Sankarites, offers no positive life. But in Vaisnavism, immortality is positive, dynamic existence. Above the non-differentiated Brahma aspect of the Absolute, the transcendental, variegated existence begins in the first glimpse of the spiritual sky, the plane known as Paravyoma (Cc: Madhya, 19.153). Situated there in the spiritual plane is the positive kingdom of God: firstly Vaikuntha, then Ayodhya, Dvaraka, Mathura, and finally, above all, Goloka. Transcending the vague areas of ‘negative immortality’ that the impersonalists aspire for, the devotees—the Vaisnavas—dedicate themselves to the life of eternal devotional service to the Supreme Lord of the transcendental realm (Bg: 18.54). Although the soul can maladopt himself to a fallen state of existence in the planes of exploitation and renunciation, he is inherently adoptable to the positive life in the kingdom of God. And fully blossomed, he reaches the realm of Goloka (svarupe sabara haya Golokete sthiti—Sri Sri Krsnera Astottara-sata-nama).

Sri Prapanna-jivanamrtam: amrta means ‘undying,’ or ‘nectar,’ and jivana means ‘life.’ Positive immortality is possible only for the surrendered (prapannanam). All others are necessarily mortal. Only those who have wholly given themselves to the centre are living in eternality. Surrender is fully established in its excellence and its constant position. Yet there is variegatedness within that constancy, in the form of progressive movement, or Pastimes (vilas). The Supreme Absolute Personality being infinitely superior to both the mutable ‘mortals’ and the immutable ‘immortal’ (negative) Brahma, only the svarup-siddha souls—those who are perfectly established in their divine relationship with Him—are eternally freed from the disease of mutation and mortality (svarupena-vyavasthitih, SB: 2.10.6).

With a broad vision, we must know ourselves as created of smaller stuff, and thus only with assistance from above can we improve our situation and achieve a position in the higher plane. A submissive, serving attitude is necessary in us. If we submit, the universal dictatorial aspect of the Absolute will take us upward to a higher prospect. He is the autocrat, the absolute knowledge, the absolute good—everything about Him is absolute. Being in a vulnerable position as we experience in this world, why, then, should we not submit to Him?

The road to the sphere of transcendence (adhoksaja) is the deductive or descending method (avaroha-pantha). We can reach the absolute good, the absolute will, by His consent alone. Only by faith in absolute surrender is anyone allowed entry into that domain, never by ‘exploration,’ by ‘colonisation,’ or by attempting to become a ‘monarch’ there. No inductive or ascending method (aroha-pantha), such as renunciation or yoga, can compel Him to accept us. Whosoever He chooses can alone reach Him (Su: 6.23). Although the highest point of the renunciates is desirelessness or freedom from possessiveness, the surrendered soul (saranagata) is naturally desireless (akinchan, Cc: Madhya, 22.99). Detachment is only the negative side of surrender, and above selflessness, the devotee surrenders himself to the higher substance, and this is to be awake in another world, another plane of life. Such is the positive, Vaisnava conception of life—to determine one’s real self beyond the jurisdiction of the world of misconception.

The nature of the progressive substance is eternal existence, knowledge, and beauty (sach-chid-ananda). The one harmonising organic whole (advaya-jnan-tattva) contains all similarities and differences, held inconceivably in the hand of the Absolute (achintya-bhedabheda-tattva). And there is no anarchy in the absolute power. Nonetheless, mercy is found to be above justice. Above judiciousness, the supreme position is held by love, sympathy, and beauty: ‘I am the absolute power, but I am friendly to you all. Knowing this, you need never fear’ (Bg: 5.29). This revelation relieves us of all apprehension: we are not victims of a chaotic environment, but it is judicious, considerate—and the ultimate dispenser is our friend.

Sri Jiva Goswami has stated that of the six symptoms of surrender, to embrace the guardianship of the Lord (goptrtve varanam) is central, since total surrender expresses the same ideal. The remaining five symptoms of accepting the favourable, rejecting the unfavourable, faith in the Lord’s protection, full self-surrender, and humility, are natural contributing associate-servitors to the ideal (angangi-bhedena sad-vidha; tatra ‘goptrtve varanam’ evangi, saranagati-sabdenaikarthyat; anyani tv angani tat parikaratvat—Bsd: 236).

Surrender is the foundation of the world of devotion. It is the very life and essence. One cannot enter into that domain without surrender. It must be present in every form of service, and to attempt divine service without it will be mere imitation or a lifeless formality. The entire gist of the Vedic instruction is to dedicate oneself to the service of the Lord. In his commentary on Srimad Bhagavatam, Sri Sridhar Swamipad has stated that only if the practises of devotion are initially offered to the Supreme Lord can they be recognised as devotion. To attempt to execute them and subsequently offer them cannot be pure devotion (iti nava laksanani yasyah sa adhitena ched Bhagavati Visnau bhaktih kriyate. sa charpitaiva sati yadi kriyeta na tu krta sati paschad arpyeta.).Without surrender, the activity will be adulterated with exploitation, renunciation, artificial meditation (karma, jnan, yoga), and so on.

By constitution, the soul is the Lord’s servant, and the Lord has the right to make or mar, to do anything according to His sweet will. If accepting this truth we undertake the devotional practises such as hearing, chanting, remembering, and worshipping, only then will our activity be devotional. Only the activity of the self-dedicated soul can be devotion. Sincere prayer will help us to seek the help of the Lord, but, again, prayer in the spirit of surrender can alone reach Him (Sa: 1.5). The path of devotion entails increasing our negative status to invite the positive to descend and embrace us: ‘I am very low, and You are so high. You can purify me, take me, and utilise me for Your higher purpose. Be pleased. Otherwise I am helpless, neglected.’ It is impossible to take Him captive in the cage of our knowledge. Only the way of devotion can help us. In every respect He is high, great, and infinite—and we are similarly small. His mercy—His sympathy, love, and grace—are the only medium through which we can come together. And good faith is autonomous in that sweet land which is so high that we will earnestly hope and pray for the association of the higher existence as His slave; and that also will be our happy prospect for the future.

Krishna is not within our purview, and thus we are always recommended by scriptures and saints to approach the bona fide Divine Master and Vaisnavas. To satisfy the Supreme Lord, the criterion is to satisfy our Gurudev: if Gurudev is dissatisfied with us, the Lord is surely dissatisfied. An analogy has been cited in the scriptures where the Lord is compared to the sun, the Guru to a pond, and the disciple to a lotus flower. If the pond withdraws, the very sun will scorch and dry up the lotus—and the lotus will be cheered by the sun as long as the water supports and surrounds it.

yasya prasadad bhagavat prasado
yasyaprasadan na gatih kuto ’pi
dhyayam stuvams tasya yasas tri-sandhyam
vande guroh sri-charanaravindam
(Sri Gurvastakam: 8)

“I bow down to the lotus feet of Sri Gurudev. By his grace we achieve the grace of Krishna; without his grace, we are lost. Therefore, at daybreak, noon, and evening, we meditate upon and sing the glories of Sri Gurudev, and pray for his mercy.”

The Vaisnava Guru’s dealings with the disciple are all grace, and his grace is his will to extend his wealth to the disciple. His instruction is the medium of asserting his will, which is service for the satisfaction of the Lord. And by service, we invite his grace. By an earnest desire to serve, we draw his sympathy and his willing extension of goodwill to encourage us in our relationship with the supreme entity. Firstly, surrender: we must offer him exclusive respect (pranipat), otherwise we shall not allow ourselves to approach him. Secondly, we may make our sincere and substantial enquiry (pariprasna). In a surrendered spirit, we may hear our Divine Master’s messages which he delivers to us from his venerated seat, the Vyasasan. In that conducive setting, the proper inspiration and dictation may fortuitously come down to us. And finally, to render service (sevaya) enables us to taste the essence (Bg: 4.34).

On the instruction of his Gurudev Devarsi Narad, Vyasadev had to undergo a progressive development (SB: 1.5). Narad is established in non-calculative devotion (jnana-sunya-bhakti, or jnana-vimukta-bhakti-paramah), and above Narad is Uddhava, who is established in exclusive divine love for Krishna (premaika-nisthah). Until one reaches Goloka, where there is full-fledged Krishna conception, all other stages may be changeable. There is no further change when one is firmly established in his serving relationship with the Original Lord (Svayam Bhagavan), Krishna. In the narrative of Brhad-bhagavatamrtam, Gopa Kumar passes through Vaikuntha, Ayodhya, Mathura, Dvaraka, and then he finally arrives in Vrndavan. There, his particular divine relationship with the Lord firmly culminates in friendship (sakhya-rasa). For him, the previous stages were passing, although for others a permanent relationship may occur in one of them. They are progressive stages of ‘positive immortality’.

On the banks of the Godavari River, in progressively deeper and deeper planes, the entirety of theological development was expressed in the conversation between Sri Chaitanya Mahaprabhu and Sri Ramananda Ray. A positive hierarchy of divine relationships with the Lord exists in progressive stages for the various types of devotees (karmibhyah … kah krti, Up: 10), each type having its characteristic central relationship (vaikunthaj … viveki na kah, Up: 9). In the divine realm, the depth and degree of surrender may also be measured according to the science of mellows (rasa-tattva): peacefulness, servitorship, friendship, parenthood, and consorthood (santa-, dasya-, sakhya-, vatsalya-, madhura-rasa) are the natural divisions, each consecutively of a finer layer. And higher than even the direct consorthood of the Godhead is the most elevated of the entire compass of devotional services—the divine service of the supreme predominated moiety (Sri Radha-dasya).

According to the intensity of surrender—to the point of no return—the quality of the magnitude of truth encountered may be measured. The inner sweetness of the truth and its infinite characteristic attracts the devotees’ hearts to the highest degree, so much that they never feel any satisfaction of achievement in what is actually the acme of their highest fortune. In Vaikuntha, only peacefulness and servitorship are present, with a hint of friendship. If we commit the offence of giving more attention to law than to love, we will be ‘cast down’ from Goloka to Vaikuntha: Goloka is the land of love, and there the inhabitants know nothing more. And by love is meant self-sacrifice and self-forgetfulness for the service of Krishna, without a care for one’s good or bad future—total risk in the extreme.

In his Bhakti-sandarbha, Sri Jiva Goswami defines Bhagavan, the Supreme Personality of Godhead, as more than “Lord Narayan of Vaikuntha, the most powerful in all phases.” Above that, His existence, appearance, and nature attract everyone to serve Him, love Him, and die for Him (bhajaniya-guna-visista). His qualification is so beautiful. Thus, the highest conception of the Godhead is the Krishna conception, and He can be known by the devotees in Krishna consciousness. Those who serve and worship the Supreme Lord according to the scriptural regulation and calculation belong to the category of Vaikuntha worship. In Vaikuntha, in the initial transcendental conscious conception (adhoksaja), the Godhead as Lord Narayan accepts reverential service in His majestic dignity. But the devotees of the highest order are exclusively surrendered to the service of Lord Krishna with their innermost love and faith.

The Krishna conception of Goloka Vrndavan is corroborated in the Srimad Bhagavatam, which is the greatest interpretation of the Vedic scriptures. And Sri Chaitanya Mahaprabhu is known to be Krishna Himself, united with His highest potency, Sri Radha. Mahaprabhu Sri Chaitanyadev has clearly revealed that the genuine interpretation and purpose of all the revealed scriptures is to faithfully guide us to the highest goal: the domain of love and unconditional surrender unto the central power of truth, personified in Lord Krishna as beauty and affection. Not power, but affection is the highest force to attract us all. Consciously or unconsciously, the absolute position is held by love and affection, and love is superior to all power and knowledge. It is the real fulfilment of the inner heart. Our inner existence wants only love, beauty, and affection—neither knowledge nor power. The finite cannot capture the infinite, but the infinite can make Himself known to the finite. And when the infinite appears as a member of the finite land, the highest gain of the finite is achieved. Krishna carries His father’s shoes, and He cries when chastised by His mother. Through love, the Absolute comes down to the finite.

The infinite’s most intimate approach to the finite is found in Vrndavan. The infinite comes to embrace the finite in its fullest capacity (aprakrta), mixing with finite things so closely that people cannot perceive the Lord’s transcendental Godly character as the divinity. We, the infinitesimal souls, can attain our greatest fortune when the infinite comes to us in His highest approach—as if He were one of us! His approach is so merciful, so great, so intimate, and so perfect.

Sri Chaitanya Mahaprabhu, who is sweetness and magnanimity combined, openly announced that we are all natural slaves of the highest entity (Cc: Madhya, 20.108). But this is slavery to the great force of love and beauty. It is the greatest fortune to be utilised in any way by the absolute existence, knowledge, and beauty—to be in harmony with the highest centre. No one is forced or barred, but this is the soul’s intrinsic nature.

Faithfully in the divine succession from Nitya-lila-pravista Om Visnupad Paramahamsa Astottara-sata Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupad, especially inspired by the divine message of Srila Thakur Bhakti Vinod’s Saranagati, and attending the authentic Gaudiya Vaisnava literatures such as Sri Hari-bhakti-vilasa and Bhakti-sandarbha as well as the writings of other authorised divine successions such as the Ramanuja sampradaya—this Sri Sri Prapanna-jivanamrtam has been compiled in order to supply the devotees’ spiritual sustenance and nourishment. Surrender is the indispensable necessity in the life of a devotee, and Life-Nectar of the Surrendered Souls will sustain and fortify the surrendered souls as the nectar in their lives of positive and progressive immortality.

श्रीश्रीगुरुगौराङ्गौ जयतः

All glory to the Divine Master
and the Supreme Lord Sri Krishna Chaitanya

प्रथमोऽध्यायः

Chapter One

ऊपक्रमामृतम्

Upakramamrtam
Prelude to Approaching Nectar

अथ मङ्गलाचरणम्—

श्रीगुरुगौरगान्धर्व्वागोविन्दाङ्घ्रीन्गणैः सह।
वन्दे प्रसादतो येषां सर्व्वारम्भाः शुभङ्कराः ॥१॥

atha mangalacharanam—

sri-guru-gaura-gandharva-govindanghrin ganaih saha
vande prasadato yesam sarvarambhah subhankarah [1]

Auspicious invocation—

I make my obeisance unto the lotus feet of my Divine Master, Sri Chaitanya Mahaprabhu, Sri Sri Gandharva-Giridhari (Sri Sri Radha and Krishna), and Their associates. By Their grace, all endeavours are successful.

गौरवाग्विग्रहं वन्दे गौराङ्गं गौरवैभवम्।
गौरसङ्कीर्तनोन्मत्तं गौरकारुण्यसुन्दरम्॥२॥

gaura-vag-vigraham vande gaurangam gaura-vaibhavam
gaura-sankirtanonmattam gaura-karunya-sundaram [2]

I make my obeisance unto the Deity, Gaura-Saraswati—the personified message of the Golden Lord Sri Chaitanya Mahaprabhu—whose bodily lustre is of a beautiful golden hue, like that of the selfsame Lord Gaurasundar; who is the personal expansion of that Supreme Lord Gaurahari; who is always intoxicated by preaching the message of that golden Lord; and whose divine beauty blooms in the revelation of Lord Gauranga’s mercy potency.

(This is the fundamental meaning of the verse. Within the scope of the Sanskrit language, various expanded purports may be drawn from the original.)

गुरुरूपहरिं गौरं राधारुचिरुचावृतम्।
नित्यं नौमि नवद्वीपे नामकीर्त्तननर्त्तनैः॥३॥

guru-rupa-harim gauram radha-ruchi-ruchavrtam
nityam naumi navadvipe nama-kirtana-nartanaih [3]

Perpetually do I sing the glories of Lord Gauranga, who is the Supreme Personality of Godhead, Sri Hari, embraced by the heart and halo of Sri Radhika, and who has descended as the Divine Master. In this holy abode of Sri Nabadwip Dham, He is absorbed in the Pastimes of profusely chanting the Holy Names, dancing in ecstasy.

(As with verse two, expanded purports may be drawn from this verse.)

श्रीमत्प्रभुपदाम्भोजमधुपेभ्यो नमो नमः।
तृप्यन्तु कृपया तेऽत्र प्रपन्नजीवनामृते ॥४॥

srimat-prabhu-padambhoja-madhupebhyo namo namah
trpyantu krpaya te ’tra prapanna-jivanamrte [4]

Again and again I make my obeisance unto the eternal personal servitors of my Divine Master, who drink the nectar of his lotus feet. I pray they may be graciously pleased in tasting this Life-Nectar of the Surrendered Souls.

आत्मविज्ञप्तिः—

अत्यर्व्वचीनरूपोऽपि प्राचीनानां सुसम्मतान्।
श्लोकान्कतिपयानत्र चाहरामि सतां मुदे ॥५॥

atma-vijnaptih—

aty-arvachina-rupo ’pi prachinanam susammatan
slokan katipayan atra chaharami satam mude [5]

A humble petition—

Despite my disqualifications, for the satisfaction of the pure devotees I have compiled in this book an anthology of stanzas that are well established by our predecessors.

तद्वाग्विसर्गो जनताघविप्लवो
यस्मिन्प्रतिश्लोकमबद्धवत्यपि।
नामान्यनन्तस्य यशोऽङ्कितानि यच्
छृण्वन्ति गायन्ति गृणन्ति साधवः ॥६॥
भाः १।५।११

tad-vag-visargo janatagha-viplavo
yasmin prati-slokam abaddhavaty api
namany anantasya yaso ’nkitani yach
chhrnvanti gayanti grnanti sadhavah [6] (SB: 1.5.11)

“Even if every stanza is imperfectly composed, that is, unlucidly expressed, the sins of the people are totally vanquished by those expressions or books in which the glorious Holy Names of the Infinite Supreme Lord are described—since the pure devotees hear those Holy Names (from a qualified preacher), they solitarily sing those Holy Names (even in the absence of others), and they chant the unending glories of those Holy Names (in the presence of a deserving listener).”

अभिव्यक्ता मत्तः प्रकृतिलघुरूपादपि बुधा
विधात्री सिद्धार्थान्हरिगुणमयी वः कृतिरियम्।
पुलिन्देनाप्यग्निः किमु समिधमुन्मथ्य जनितो
हिरण्यश्रेणीनामपहरति नान्तःकलुषताम् ॥७॥श्रीरूपपादानां

abhivyakta mattah prakrti-laghu-rupad api budha
vidhatri siddharthan hari-gunamayi vah krtir iyam
pulindenapy agnih kim u samidham unmathya janito
hiranya-sreninam apaharati nantah kalusatam [7] (Sri-Rupapadanam)

“O learned personalities, this treatise, composed of the divine qualities of Lord Hari, will fulfil your cherished wishes despite the fact that it is presented by me, a very insignificant person. Does not the fire ignited from pieces of wood rubbed together by a low-born barbarian dissipate the impurities in gold?”

यथोक्ता रूपपादेन नीचेनोत्पादितेऽनले।
हेम्नः शुद्धिस्तथैवात्र विरहार्त्तिहृतिः सताम् ॥८॥

yathokta rupa-padena nichenotpadite ’nale
hemnah suddhis tathaivatra viraharti-hrtih satam [8]

As Srila Rupa Goswamipad has (in his humility) expressed that gold can be purified with fire lit by a barbarian, similarly, the pure devotees’ grief born of their separation from the Lord may also be dispelled by this book (which will light the lamp of their divine love for the Lord).

अन्तः कवियशस्कामं साधुतावरणं बहिः।
शुध्यन्तु साधवः सर्व्वे दुश्चिकित्स्यमिमं जनम् ॥९॥

antah kavi-yasas-kamam sadhutavaranam bahih
sudhyantu sadhavah sarve duschikitsyam imam janam [9]

O saintly devotees, please purify this wrongdoer who on the pretext of saintliness desires in his heart the prestige of a poet, and who is thus afflicted with the practically incurable disease of insincerity.

कृष्णगाथाप्रिया भक्ता भक्तगाथाप्रियो हरिः।
कथञ्चिदुभयोरत्र प्रसङ्गस्तत्प्रसीदताम् ॥१०॥

krsna-gatha-priya bhakta bhakta-gatha-priyo harih
kathanchid ubhayor atra prasangas tat prasidatam [10]

Tidings of Lord Krishna are naturally very dear to the devotees, and tidings of the Lord’s devotees are also dear to Him. Since narratives of both the Supreme Lord and His devotees can be found within this book, I have hope, O pure devotees, that you may be propitiated hereby.

स्वभावकृपया सन्तो मदुद्देश्यमलिनताम्।
संशोध्याङ्गीकुरुध्वं भो ह्यहैतुककृपाब्धयः ॥११॥

svabhava-krpaya santo mad uddesya-malinatam
samsodhyangikurudhvam bho hy ahaituka-krpabdhayah [11]

O pure devotees, by your natural divine grace, kindly purify me of all ill motives (offences) and accept this treatise. Certainly you will do so, because you are the ocean of causeless mercy.

अथ ग्रन्थपरिचयः—

ग्रन्थेऽस्मिन्परमे नाम प्रपन्नजीवनामृते।
दशाध्याये प्रपन्नानां जीवनप्राणदायकम् ॥१२॥
वर्द्धकं पोषकं नित्यं हृदिन्द्रियरसायनम्।
अतिमर्त्त्यरसोल्लासपरस्परसुखावहम् ॥१३॥
विरहमिलनार्थाप्तं कृष्णकार्ष्णकथामृतम्।
प्रपत्तिविषयं वाक्यं चोद्धृतं शास्त्रसम्मतम् ॥१४॥

atha grantha-parichayah—

granthe ’smin parame nama prapanna-jivanamrte
dasadhyaye prapannanam jivana-prana-dayakam [12] vardhakam posakam nityam hrdindriya-rasayanam
atimartya-rasollasa-paraspara-sukhavaham [13] viraha-milanarthaptam krsna-karsna-kathamrtam
prapatti-visayam vakyam choddhrtam sastra-sammatam [14]

Introduction to the book—

The substance expressed within the ten chapters of this holy book called Prapanna-jivanamrtam gives life to the surrendered souls, effecting their eternal growth and nourishment. It is the panacea of the heart and spiritual senses, bestowing those dedicated devotees’ mutual happiness by the ever-increasingly newer and newer play of supramundane joy (aprakrta-rasa). Lord Krishna and His associates are portrayed in their natural Pastimes of separation and union, and the line of unconditional surrender as established by scriptures and saints has been elucidated.

अत्र चानन्यचित्तानां कृष्णपादरजोजुषाम्।
कृष्णपादप्रपन्नानां कृष्णार्थेऽखिलकर्म्मणाम् ॥१५॥
कृष्णप्रेमैकलुब्धानां कृष्णोच्छिष्टैकजीविनाम्।
कृष्णसुखैकवाञ्छानां कृष्णकिङ्करसेविनाम् ॥१६॥
कृष्णविच्छेददग्धानां कृष्णसङ्गोल्लसद्धृदाम्।
कृष्णस्वजनबन्धूनां कृष्णैकदयितात्मनाम् ॥१७॥
भक्तानां हृदयोद्घाटिमर्म्मगाथामृतेन च।
भक्तार्तिहरभक्ताशाभीष्टपूर्त्तिकरं तथा ॥१८॥
सर्व्वसंशयच्छेदिहृद्ग्रन्थिभिज्ज्ञानभासितम्।
अपूर्वरससम्भारचमत्कारितचित्तकम् ॥१९॥
विरहव्याधिसन्तप्तभक्तचित्तमहौषधम्।
युक्तायुक्तं परित्यज्य भक्तार्थाखिलचेष्टितम् ॥२०॥
आत्मप्रदानपर्य्यन्तप्रतिज्ञान्तः प्रतिश्रुतम्।
भक्तप्रेमैकवश्यस्वस्वरूपोल्लासघोषितम् ॥२१॥
पूर्णाश्वासकरं साक्षाद्गोविन्दवचनामृतम् ।
समाहृतं पिबन्तु भोः साधवः शुद्धदर्शनाः ॥२२॥

atra chananya-chittanam krsna-pada-rajojusam
krsna-pada-prapannanam krsnarthe ’khila-karmanam [15] krsna-premaika-lubdhanam krsnochchhistaika-jivinam
krsna-sukhaika-vanchhanam krsna-kinkara-sevinam [16] krsna-vichchheda-dagdhanam krsna-sangollasaddhrdam
krsna-svajana-bandhunam krsnaika-dayitatmanam [17] bhaktanam hrdayodghati-marma-gathamrtena cha
bhaktarti-hara-bhaktasa-bhista-purtikaram tatha [18] sarva-samsaya-chchhedi-hrd-granthi-bhij-jnana-bhasitam
apurva-rasa-sambhara-chamatkarita-chittakam [19] viraha-vyadhi-santapta-bhakta-chitta-mahausadham
yuktayuktam parityajya bhaktarthakhila-chestitam [20] atma-pradana-paryanta-pratijnantah-pratisrutam
bhakta-premaika-vasya-sva-svarupollasa-ghositam [21] purnasvasakaram saksad govinda-vachanamrtam
samahrtam pibantu bhoh sadhavah suddha-darsanah [22]

Carefully compiled in this book is the nectar of the deep, heart-revealing transcendental messages of those devotees whose hearts are unalloyed; who are servitors of the dust of the lotus feet of Krishna; who perform their every act for Krishna; who are filled with insatiable desire exclusively in love of Krishna and sustain their lives on Krishna’s remnants alone; who desire only Krishna’s pleasure and serve the servants of Krishna; whose hearts burn in separation of Krishna and overflow with ecstasy in the association of Krishna; whose relative and friend is Krishna; and whose one and only beloved is Krishna.

Along with these expressions of the devotees are carefully collected the words of supreme nectar—springing directly from the lotus mouth of Lord Govinda—which vanquish the heartbreak of the devotees; which fulfil the devotee’s hopes and earnest aspirations; which destroy all doubt and sever the knot of ignorance; which are dazzling with transcendental wisdom and astonish the heart by miraculous waves of divine rapture; which are the great panacea for the devotee’s heart afflicted with the piercing pangs of separation; which are incited wholly for the devotee irrespective of his qualification or disqualification, so much so, that the Lord is bound by His pledge to give Himself to His devotee; and which openly proclaim with great ecstasy that His very nature is to be subjugated solely by the affection of His devotee, reassuring His devotees in all circumstances.

O pure and spotless devotees, may you drink deeply the quintessence of these divine elixirs.

अध्यायपरिचयः—

अत्रैव प्रथमाध्याये उपक्रमामृताभिधे।
मङ्गलाचरणञ्चात्मविज्ञप्तिर्वस्तुनिर्णयः।
ग्रन्थपरिचयोऽध्यायविषयश्च निवेशितः ॥२३॥

adhyaya-parichayah—

atraiva prathamadhyaye upakramamrtabhidhe
mangalacharanan chatma-vijnaptir vastu-nirnayah
grantha-parichayo ’dhyaya-visayas cha nivesitah [23]

Chapter summary—

An auspicious invocation, a humble petition, an introduction to the book and its chapters, and the theme of the philosophy of the book have, to the best of my ability, all been entered within this first chapter named ‘Upakramamrtam’ or ‘Prelude to Approaching Nectar’.

द्वितीयाध्यायके नाम श्रीशास्त्रवचनामृते।
प्रपत्तिविषया नानाशास्त्रोक्तिः सन्निवेशिता ॥२४॥

dvitiyadhyayake nama sri-sastra-vachanamrte
prapatti-visaya nana-sastroktih sannivesita [24]

In the second chapter, entitled ‘Sri Sastra-vachanamrtam’, ‘The Nectar of Scriptural Word’, various scriptural quotations regarding surrender to the Supreme Lord have been compiled.

तृतीयतोऽष्टमं यावच्छ्रीभक्तवचनामृते।
प्रपत्तिः षड्विधा प्रोक्ता भागवतगणोदिता ॥२५॥

trtiyato ’stamam yavach chhri-bhakta-vachanamrte
prapattih sad-vidha prokta bhagavata-ganodita [25]

Chapters three to eight inclusive are entitled ‘Sri Bhakta-vachanamrtam’, ‘Words of Nectar from the Devotees’. Beautifully expressed by the lotus lips of the pure devotees of the Lord, many stanzas describing the six limbs of exclusive surrender are quoted therein.

आनुकूल्यस्य सङ्कल्पः प्रातिकूल्यविवर्ज्जनम्।
रक्षिष्यतीति विश्वासो गोप्तृत्वे वरणं तथा ॥२६॥
आत्मनिक्षेप कार्पण्ये षड्विधा शरणागतिः।
एवं पर्य्यायतश्चास्मिन्नेकैकाध्यायसङ्ग्रहः ॥२७॥

anukulyasya sankalpah pratikulya-vivarjanam
raksisyatiti visvaso goptrtve varanam tatha [26] atma-niksepa karpanye sad-vidha saranagatih
evam paryayatas chasminn ekaikadhyaya-sangrahah [27]

These six chapters have been compiled, each consecutively dealing with the six limbs of surrender, which are as follows:

1. To accept everything favourable for devotion to Krishna
2. To reject everything unfavourable for devotion to Krishna
3. To be confident that Krishna will grant His protection
4. To embrace Krishna’s guardianship
5. To offer oneself unto Him
6. To consider oneself lowly and bereft.

अध्याये नवमे नाम भगवद्वचनामृते।
श्लोकामृतं समाहृतं साक्षाद्भगवतोदितम् ॥२८॥

adhyaye navame nama bhagavad-vachanamrte
slokamrtam samahrtam saksad-bhagavatoditam [28]

In the ninth chapter entitled ‘Sri Bhagavad-vachanamrtam’, ‘Words of Nectar from the Supreme Lord’, nectarean stanzas emanating directly from the lotus mouth of the Supreme Lord have been compiled.

दशमे चरमाध्याये चावशेषामृताभिधे।
गुरुकृष्णस्मृतौ ग्रन्थस्योपसंहरणं कृतम् ॥२९॥

dasame charamadhyaye chavasesamrtabhidhe
guru-krsna-smrtau granthasyopasamharanam krtam [29]

Absorbed in thought of the Divine Master and Lord Sri Krishna, the tenth and final chapter entitled ‘Sri Avasesamrtam’, ‘The Divine Remnants of Nectar’, was composed as the epilogue of the book.

उद्धृतश्लोकपूर्व्वे तु तदर्थसुप्रकाशकम्।
वाक्यञ्च यत्नतस्तत्र यथाज्ञानं निवेशितम् ॥३०॥

uddhrta-sloka-purve tu tad artha-suprakasakam
vakyan cha yatnatas tatra yatha-jnanam nivesitam [30]

Prior to each stanza quoted, an aphorism illuminating its inner purport has been carefully entered according to my best insight.

भगवद्गौरचन्द्रानां वदनेन्दुसुधात्मिका।
भक्तोक्तैर्वेशिता श्लोका भक्तभावोदिता यतः ॥३१॥

bhagavad-gaurachandranam vadanendu-sudhatmika
bhaktoktair vesita sloka bhakta-bhavodita yatah [31]

Being revealed by the Lord Himself adopting the heart of a devotee, the stanzas of pure nectar emanating from the moon of Sri Gaurachandra have been entered along with the stanzas of the devotees.

प्रपत्त्या सह चानन्यभक्तेर्नैकट्यहेतुतः।
अनन्यभक्तिसम्बन्धं बहुवाक्यमिहोद्धृतम् ॥३२॥

prapattya saha chananya-bhakter naikatya-hetutah
ananya-bhakti-sambandham bahu-vakyam ihoddhrtam [32]

Many expressions of exclusive devotion (ananya-bhakti) have been recorded herein, since exclusive devotion is most intimately related to surrender.

भगवद्भक्तशास्त्रानां सम्बन्धोऽस्ति परस्परम्।
तत्तत्प्राधान्यतो नाम्नां प्रभेदकरणं स्मृतम् ॥३३॥

bhagavad-bhakta-sastranam sambandho ’sti parasparam
tat tat pradhanyato namnam prabheda-karanam smrtam [33]

Actually, ‘Words of Nectar from the Supreme Lord‘, ‘Words of Nectar from the Devotees’, and ‘The Nectar of Scriptural Word’ are all seen to be interrelated. Still, they have been portrayed separately due to their individual importance.

प्रत्यध्यायविशेषस्तु तत्र तत्रैव वक्ष्यते।
महाजनविचारस्य किञ्चिदलोछ्यतेऽधुना ॥३४॥

praty-adhyaya-visesas tu tatra tatraiva vaksyate
mahajana-vicharasya kinchid alochyate ’dhuna [34]

The unique characteristic of each chapter will be accordingly expressed therein. Now (in this respect), we may have some general deliberation, in the line of the great devotees of the Lord.

वस्तुनिर्णयः—

भगवद्भक्तितः सर्व्वमित्युत्सृज्य विधेरपि।
कैङ्कर्य्यं कृष्णपादैकाश्रयत्वं शरणागतिः॥३५॥

vastu-nirnayah—

bhagavad-bhaktitah sarvam ity utsrjya vidher api
kainkaryam krsna-padaikasrayatvam saranagatih [35]

Theme of the work—

Being governed by the faith that all success is achieved by serving the Supreme Lord, to abandon servitude to even scriptural injunctions and take exclusive refuge in the lotus feet of Sri Krishna in every time, place, and circumstance, is known as saranagati—unconditional surrender.

सर्व्वान्तर्यामितां दृष्ट्वा हरेः सम्बन्धतोऽखिले।
अपृथग्भावतद्दृष्टिः प्रपत्तिर्ज्ञानभक्तितः ॥३६॥

sarvantaryamitam drstva hareh sambandhato ’khile
aprthag-bhava-tad-drstih prapattir jnana-bhaktitah [36]

Some consider saranagati to be that God consciousness which is realisation of the one non-differentiated nature in all beings and objects, by seeing the Supreme Lord as the indwelling Supersoul of everything. However, such a conception falls within the category of calculative devotion (jnana-bhakti). It is not in the line of unadulterated pure devotion (suddha-bhakti).

नित्यत्वञ्चैव शास्त्रेषु प्रपत्तेर्ज्ञायते बुधैः।
अप्रपन्नस्य नृजन्मवैफल्योक्तेस्तु नित्यता ॥३७॥

nityatvan chaiva sastresu prapatter jnayate budhaih
aprapannasya nr-janma-vaiphalyoktes tu nityata [37]

By scriptural reference, the learned know of the eternality of surrender to the Lord, since the futility of human life without that surrender is elucidated therein. In this way, the eternal constitution of surrender is established.

नान्यदिच्छन्ति तत्पादरजःप्रपन्नवैष्णवाः।
किञ्छिदपीति तत्तस्याः साध्यत्वमुच्यते बुधैः ॥३८॥

nanyad ichchhanti tat pada-rajah-prapanna-vaisnavah
kinchid apiti tat tasyah sadhyatvam uchyate budhaih [38]

Because the devotees who have surrendered unto the dust of the lotus feet of the Lord never aspire for anything else whatsoever, the learned affirm that surrender is the attainable goal of all endeavours.

भवदुःखविनाशश्च परनिस्तारयोग्यता।
परं पदं प्रपत्त्यैव कृष्णसम्प्राप्तिरेव च ॥३९॥

bhava-duhkha-vinasas cha para-nistara-yogyata
param padam prapattyaiva krsna-sampraptir eva cha [39]

Only by surrender to the Lord can one gain freedom from the miseries of birth, death, disease, and infirmity; fitness to deliver others from those miseries; the holy abode of Lord Visnu; and the devotional service of Lord Krishna.

श्रवणकीर्त्तनादीनां भक्त्यङ्गानां हि याजने।
अक्षमस्यापि सर्व्वाप्तिः प्रपत्त्यैव हराविति ॥४०॥

sravana-kirtanadinam bhakty-anganam hi yajane
aksamasyapi sarvaptih prapattyaiva harav iti [40]

Everything is accomplished by surrendering unto the lotus feet of Sri Hari, even for one who is unable to execute the integral practises of devotional service based on hearing and chanting.

सख्यरसाश्रितप्राया सेति केचिद्वदन्ति तु।
माधुर्य्यादौ प्रपन्नानां प्रवेशो नास्ति चेति न ॥४१॥

sakhya-rasasrita-praya seti kechid vadanti tu
madhuryadau prapannanam praveso nasti cheti na [41]

Some claim that surrender is generally in the relationship of friendship (sakhya-rasa). But it is complete fallacy to think that surrendered souls have no entrance into divine relationships headed by consorthood (madhura-rasa).

सकृत्प्रवृत्तिमात्रेण प्रपत्तिः सिध्यतीति यत्।
लोभोत्पादनहेतोस्तदालोचनप्रयोजनम् ॥४२॥

sakrt pravrtti-matrena prapattih sidhyatiti yat
lobhotpadana-hetos tad alochana-prayojanam [42]

Since surrender is achieved by turning to the refuge of the Lord just once, we should earnestly discuss the subject to enable the longing for surrender to be born in us.

अपि तदानुकूल्यादिसङ्कल्पाद्यङ्गलक्षणात्।
तदनुशीलनीयत्वमुच्यते हि महाजनैः ॥४३॥

api tad anukulyadi-sankalpady-anga-laksanat
tad anusilaniyatvam uchyate hi mahajanaih [43]

Furthermore, since the constituent parts of surrender—based on acceptance of the favourable and rejection of the unfavourable—have been referred to by authorities and cited in the scriptures, the great devotees of the Lord teach us the necessity of studying and culturing the art of surrender.

भवार्त्तिपीड्यमानो वा भक्तिमात्राभिलाष्यपि।
वैमुख्यबाध्यमानोऽन्यगतिस्तच्छरणं व्रजेत् ॥४४॥

bhavarti-pidyamano va bhakti-matrabhilasy api
vaimukhya-badhyamano ’nya-gatis tach chharanam vrajet [44]

One who is severely afflicted by fear of living in the material world, or, one who, despite having an aspiration for the Lord’s service is nonetheless bound with adversity—such persons, finding no alternative, surrender to the Supreme Personality of Godhead.

आश्रयान्तरराहित्ये वान्याश्रयविसर्ज्जने।
अनन्यगतिभेदस्तु द्विविधः परिकीर्तितः ॥४५॥

asrayantara-rahitye vanyasraya-visarjane
ananya-gati-bhedas tu dvi-vidhah parikirtitah [45]

The state of finding no other alternative occurs in two ways: in the event of having no other shelter, or in the event of abandoning one’s existing shelter.

मनोवाक्कायभेदाच्च त्रिविधा शरणागतिः।
तासां सर्व्वाङ्गसम्पन्ना शीघ्रं पूर्णफलप्रदा।
न्यूनाधिक्येन चैतासां तारतम्यं फलेऽपि च ॥४६॥

mano-vak-kaya-bhedach cha tri-vidha saranagatih
tasam sarvanga-sampanna sighram purna-phala-prada
nyunadhikyena chaitasam taratamyam phale ’pi cha [46]

One surrenders by thought, word, and deed. Complete surrender in all these aspects promptly affords full success. Otherwise, the fruit attained will be proportionate to the degree of one’s surrender.

अपूर्व्वाफलत्वं—

विनाश्य सर्व्वदुःखानि निजमाधुर्य्यवर्षणम्।
करोति भगवान्भक्ते शरणागतपालकः ॥४७॥

apurva-phalatvam—

vinasya sarva-duhkani nija-madhurya-varsanam
karoti bhagavan bhakte saranagata-palakah [47]

The unprecedented, gracious reward of surrender—

Being most affectionate toward His surrendered souls, the Supreme Lord totally dispels their unhappiness, graciously filling their hearts with His sweet absolute presence.

अप्यसिद्धं तदीयत्वं विना च शरणागतिम्।
इत्यपूर्व्वफलत्वं हि तस्याः शंसन्ति पण्डिताः ॥४८॥

apy asiddham tadiyatvam vina cha saranagatim
ity apurva-phalatvam hi tasyah samsanti panditah [48]

Without unconditional surrender (saranagati), one cannot conceive of oneself as ‘belonging to Him’. And this is why the learned sing (par excellence) the glories of surrender’s ability to yield her unprecedented, gracious fruit.

अथवा बहुभिरेतैरुक्तिभिः किं प्रयोजनम्।
सर्व्वसिद्धिर्भवेदेव गोविन्दचरणाश्रयात् ॥४९॥

athava bahubhir etair uktibhih kim prayojanam
sarva-siddhir bhaved eva govinda-charanasrayat [49]

Otherwise, what would have been the need for so abundantly singing her praises? Only by unconditional surrender unto the lotus feet of Govinda is all perfection attained—nothing remains to be attained.

श्रीसनातनजीवादिमहाजनसमाहृतम्।
अपि चेन्नीचसंस्पृष्टं पीयूषं पीयतां बुधाः ॥५०॥

sri-sanatana-jivadi-mahajana-samahrtam
api chen nicha-samsprstam piyusam piyatam budhah [50]

Even though touched by one as lowly as me, please, O learned devotees, drink this nectar gathered by the great souls headed by Srila Sanatan and Sri Jiva.

इति श्रीप्रपन्नजीवनामृते

उपक्रमामृतं

नाम प्रथमोऽध्यायः ।

iti sri-prapanna-jivanamrte

upakramamrtam

nama prathamo ’dhyayah

Thus ends the first chapter,

Prelude to Approaching Nectar

Life-Nectar of the Surrendered Souls

Positive and Progressive Immortality

द्वितीयोऽध्यायः

Chapter Two

श्रीशास्त्रवचनामृतम्

Sri Sastra-vachanamrtam
The Nectar of Scriptural Word

श्रुतिस्मृत्यादिशास्त्रेषु प्रपत्तिर्यन्निरूप्यते ।
तदुक्तं द्वितीयाध्याये श्रीशास्त्रवचनामृते ॥१॥

sruti-smrty-adi-sastresu prapattir yan nirupyate
tad uktam dvitiyadhyaye sri-sastra-vachanamrte [1]

This second chapter, ‘Sri Sastra-vachanamrtam’, ‘The Nectar of Scriptural Word’, describes surrender as corroborated in the revealed scriptures headed by the Vedas (sruti) and the religious codes (smrti).

प्रपत्तिः श्रुतौ—

यो ब्रह्माणं विदधातिपूर्व्वं यो ब्रह्मविद्यां तस्मै गाः पालयति स्म कृष्णः।
तं हि देवमात्मवृत्तिप्रकाशं मुमुक्षुर्वै शरणममुं व्रजेत् ॥२॥
तापन्यां (ब्र: सं, टीका)

prapattih srutau—

yo brahmanam vidadhati-purvam yo brahma-vidyam
tasmai gah palayati sma krsnah
tam hi devam atma-vrtti-prakasam
mumuksur vai saranam amum vrajet [2]

Tapanyam (Bs tika)

Surrender is firmly established by the Vedas—

In the beginning of creation, He who created the universal creator, Brahma, and then imparted to Brahma knowledge of Brahma, the Absolute—He is the selfsame Lord Krishna who tends the cows (or nourishes the Vedas [gah means both ‘cows’ and ‘Vedas’]). Those desirous of liberation should surrender unto that Lord, who reveals the innate function of the soul.

तादात्म्ययाथार्थ्यं स्मृतौ—

अहङ्कृतिर्मकारः स्यान्नकारस्तन्निषेधकः।
तस्मात्तु नमसा क्षेत्रिस्वातन्त्र्यं प्रतिषिध्यते ॥३॥
भगवत्परतन्त्रोऽसौ तदायत्तात्मजीवनः।
तस्मात्स्वसामर्थ्यविधिं त्यजेत्सर्व्वमशेषतः ॥४॥
पाद्म-उत्तरखण्ड

tadatmya-yatharthyam smrtau—

ahankrtir ma-karah syan na-karas tan nisedhakah
tasmat tu namasa ksetri-svatantryam pratisidhyate [3] bhagavat-paratantro ’sau tad ayattatma-jivanah
tasmat sva-samarthya-vidhim tyajet sarvam asesatah [4]
(Pp: Uttara-khanda)

The cause of the tangible reality of surrender is expounded in the standard codes of religion (smrti)—

The syllable ma means ‘self-asserting ego’ (the misconception of considering oneself to be a ‘doer’), and the syllable na indicates its prevention. Thus, the act of offering obeisances (namah) nullifies the offerer’s independence. The soul is naturally subordinate to the Almighty, his intrinsic nature and innate function being servitude to the Supreme Lord. Therefore, all actions performed thinking, ‘I am the doer,’ should be utterly abandoned.

अहङ्कारादप्रपत्तिः—

अहङ्कारनिवृत्तानां केशवो नहि दूरगः।
अहङ्कारयुतानां हि मध्ये पर्व्वतराशयः॥५॥
ब्र: वै:

ahankarad-aprapattih—

ahankara-nivrttanam kesavo nahi duragah
ahankara-yutanam hi madhye parvata-rasayah [5]
(Bvp)

The only obstacle to surrender is self-asserting ego—

The Supreme Lord Kesava remains in the company of persons who are free from a mundane conception of life; but there appears to be a great mountain range between the self-asserting egotists and the Lord.

अद्वयज्ञानमनाश्रितानामेव जगद्दर्शनम्—

यावत्पृथक्त्वमिदमात्मन इन्द्रियार्थ
मायाबलं भगवतो जन ईश पश्येत्।
तावन्न संसृतिरसौ प्रतिसङ्क्रमेत
व्यर्थापि दुःखनिवहं वहती क्रियार्था ॥६॥
भा: ३/९/९

advaya-jnanam anasritanam eva jagad-darsanam—

yavat prthaktvam idam atmana indriyartha-
maya-balam bhagavato jana isa pasyet
tavan na samsrtir asau pratisankrameta
vyarthapi duhkha-nivaham vahati kriyartha [6]
(SB: 3.9.9)

Persons who do not take shelter of the One without a second, the Supreme Lord, simply loiter in the world of birth and death—

O Lord, Soul of all souls, the conditioned soul sees this universe as separate from You, and thinks it is meant for his sense enjoyment. But this is only a creation of Your deluding potency (maya). As long as the living being clings to such an illusory separate interest, he does not give up the miserable world of action and reaction, birth and death, despite its utter meaninglessness.

तन्नित्यत्वंतदभावे आत्मनो वञ्चितत्वात्—

प्राप्यापि दुर्ल्लभतरं मानुष्यं विबुधेप्सितम् ।
यैराश्रितो न गोविन्दस्तैरात्मा वञ्चितश्चिरम् ॥७॥
ब्र: वै:

tan nityatvam tad abhave atmano vanchitatvat—

prapyapi durlabhataram manusyam vibudhepsitam
yair asrito na govindas tair atma vanchitas chiram [7]
(Bvp)

The unsurrendered soul is perpetually deceived; thus, the state of surrender is eternal—

A birth in the human species is so valuable that it is aspired for by the demigods. Those who, despite having taken such a birth, do not take shelter of the lotus feet of Govinda—they deceive themselves perpetually.

अप्रपन्नानां जीवनवैफल्याच्च—

अशीतिंश्चतुरश्चैव लक्षांस्तान्जीवजातिषु।
भ्राम्यद्भिः पुरुषैः प्राप्य मानुष्यं जन्मपर्य्ययात् ॥८॥
तदप्यफलतां यातं तेषामात्माभिमानिनाम्।
वराकानामनाश्रित्य गोविन्दचरणद्वयम् ॥९॥
ब्र: वै:

aprapannanam jivana-vaiphalyach cha—

asitims chaturas chaiva laksams tan jiva-jatisu
bhramyadbhih purusaih prapya manusyam janma-paryayat [8] tad apy aphalatam yatam tesam atmabhimaninam
varakanam anasritya govinda-charana-dvayam [9]
(Bvp)

The utter futility of life without surrender—

After wandering throughout 8,400,000 species, the soul eventually takes a human birth. But that human birth is rendered worthless by those miserable fellows who are so proud of their bodies that they refuse to take shelter of the lotus feet of Lord Govinda.

सर्व्वाधमेष्वपि मुक्तिदातृत्वम्—

सर्व्वाचारविवर्ज्जिताः शठधियो व्रात्या जगद्वञ्चका
दम्भाहङ्कृतिपानपैशुनपराः पापान्त्यजा निष्ठुराः।
ये चान्ये धनदारपुत्रनिरताः सर्व्वाधमास्तेऽपि हि
श्रीगोविन्दपदारविन्दशरणा मुक्ता भवन्ति द्विज ॥१०॥
नारर्सिंह

sarvadhamesv api mukti-datrtvam—

sarvachara-vivarjitah satha-dhiyo vratya jagad-vanchaka
dambhahankrti-pana-paisuna-parah papantyaja nisthurah
ye chanye dhana-dara-putra-niratah sarvadhamas te ’pi hi
sri-govinda-padaravinda-sarana mukta bhavanti dvija [10]
(Nsp)

Even the lowest of men are liberated by surrender—

O twice-born, persons who are devoid of all virtuous practises, who are outcaste, rogues, deceitful, audacious, egotistic, addicted to intoxicants, hotbeds of sin, malicious, cruel-natured, grossly infatuated with son, wife, wealth, and so on—even such extremely fallen persons are liberated by surrendering unto the lotus feet of Sri Govinda.

तन्निष्ठस्य नाधोगतिः—

परमार्थमशेषस्य जगतामादिकारणम् ।
शरण्यं शरणं यातो गोविन्दं नावसीदति ॥११॥
बृ: ना:

tan nisthasya nadho-gatih—

paramartham asesasya jagatam adi karanam
saranyam saranam yato govindam navasidati [11]
(Bnp)

A surrendered soul never falls down—

Sri Govinda is the origin of all the universes, the Supreme Truth, and the shelter of all. One who surrenders unto His lotus feet can never be cast asunder.

दुःखहरत्वं मनोहरत्वञ्च—

स्थितः प्रियहिते नित्यं य एव पुरुषर्षभः ।
राजंस्तव यदुश्रेष्ठो वैकुण्ठः पुरुषोत्तमः ॥१२॥
य एनं संश्रयन्तीह भक्त्या नारायणं हरिम् ।
ते तरन्तीह दुर्गाणि न मेऽत्रास्ति विचारणा ॥१३॥
महाभारत, शान्तिपर्व

duhkha-haratvam mano-haratvan cha—

sthitah priya-hite nityam ya eva purusarsabhah
rajams tava yadu-srestho vaikunthah purusottamah [12] ya enam samsrayantiha bhaktya narayanam harim
te tarantiha durgani na me ’trasti vicharana [13]
(Mb: Santi-parva)

Surrender unto the Supreme Lord Hari vanquishes misery and charms the heart with the Lord’s divine sweetness—

O King, what more can I say? The foremost of the Yadu dynasty, the unassailable great personality who is full of goodwill for you and always your dear friend—He is none other than the Supreme Lord Narayan, Sri Hari. Those who devotedly take full refuge in Him cross over this insurmountable ocean of material existence.

अभयामृतदातृत्वञ्च—

ये शङ्खचक्राब्जकरं हि शार्ङ्गिणं
खगेन्द्रकेतुं वरदं श्रियः पतिम् ।
समाश्रयन्ते भवभीतिनाशनं
तेशां भयं नास्ति विमुक्तिभाजाम् ॥१४॥
वामन

abhayamrta-datrtvan cha—

ye sankha-chakrabja-karam hi sarnginam
khagendra-ketum varadam sriyah patim
samasrayante bhava-bhiti-nasanam
tesam bhayam nasti vimukti-bhajam [14]
(Vap)

Completely vanquishing all fear, surrender bestows the life of eternal nectar—

The Lord of the Goddess of fortune bears a conchshell, disc, lotus flower, and bow, He is the master of Garuda, He is the vanquisher of the fear of mundane existence, and He is the bestower of all benedictions. No trace of apprehension remains for those who take refuge in Him, since they qualify for positive immortality.

सर्व्वार्थसाधकत्वम्—

संसारेऽस्मिन्महाघोरे मोहनिद्रासमाकुले ।
ये हरिं शरणं यान्ति ते कृतार्था न संशयः ॥१५॥
बृ: ना:

sarvartha-sadhakatvam—

samsare ’smin maha-ghore moha-nidra-samakule
ye harim saranam yanti te krtartha na samsayah [15]
(Bnp)

A surrendered soul is successful in all endeavours—

In the dense darkness of this material world which is engulfed in ignorance and sleep, those who surrender unto the holy lotus feet of Lord Hari are successful in all their endeavours. Of this there is no doubt.

अजितेन्द्रियाणामपि शिवदत्वम्—

किं दुरापादनं तेषां पुंसामुद्दामचेतसाम् ।
यैराश्रितस्तीर्थपदश्चरणो व्यसनात्ययः ॥१६॥
भा: ३/२३/४२

ajitendriyanam api siva-datvam—

kim durapadanam tesam pumsam uddama-chetasam
yair asritas tirtha-padas charano vyasanatyayah [16]
(SB: 3.23.42)

By surrender, even persons of uncontrolled senses attain all good fortune—

The lotus feet of Lord Hari vanquish material existence. By surrendering unto His lotus feet, nothing remains difficult to achieve, even for a person of agitated mind.

संसारक्लेशहारित्वम्—

शारीरा मानसा दिव्या वैयासे ये च मानुषाः ।
भौतिकाश्च कथं क्लेशा बाधेरन्हरिसंश्रयम् ॥१७॥
भा: ३/२२/३७

samsara-klesa-haritvam—

sarira manasa divya vaiyase ye cha manusah
bhautikas cha katham klesa badheran hari-samsrayam [17]
(SB: 3.22.37)

All worldly suffering is vanquished for the surrendered soul—

O Vidura, how can a person who has taken shelter of the lotus feet of Sri Hari be stricken with bodily and mental tribulation arising from the elements, other persons, or unfavourable astrological circumstances?

शरणागतानामयत्नसिद्धमेव परं पदम्—

समाश्रिता ये पदपल्लवप्लवं
महत्पदं पुण्ययशो मुरारेः ।
भवाम्बुधिर्वत्सपदं परं पदं
पदं पदं यद्विपदां न तेषाम् ॥१८॥
भा: १०/१४/५८

saranagatanam ayatna-siddham eva param padam—

samasrita ye pada-pallava-plavam
mahat-padam punya-yaso murareh
bhavambudhir vatsa-padam param padam
padam padam yad vipadam na tesam [18]
(SB: 10.14.58)

The supreme abode of Lord Visnu is effortlessly attainable for the surrendered souls—

This ocean of material existence is as insignificant as the water in a cow’s hoofprint to those persons who have taken full refuge in the supreme shelter—the boat of the lotus feet of Lord Sri Krishna, whose glories are universally sung as purity’s own self. Their destination is the Lord’s supreme abode, never this mundane abode of calamities.

सर्व्वात्माश्रितानां विवर्त्तनिवृत्तिः—

येषां स एव भगवान्दययेदनन्तः
सर्व्वात्मनाश्रितपदो यदि निर्व्यलीकम् ।
ते दुस्तरामतितरन्ति च देवमायां
नैषां ममाहमिति धीः श्वशृगालभक्ष्ये ॥१९॥
भा: २/७/४२

sarvatmasritanam vivarta-nivrttih—

yesam sa eva bhagavan dayayed anantah
sarvatmanasrita-pado yadi nirvyalikam
te dustaram atitaranti cha deva-mayam
naisam mamaham iti dhih sva-srgala-bhaksye [19]
(SB: 2.7.42)

The illusion of bodily identification and mundane possessiveness is dispelled for the souls surrendered to the Lord in all respects—

Due to their taking shelter of His lotus feet in all respects, those persons upon whom the infinite Supreme Lord bestows His unreserved grace surpass the insurmountable illusory energy of the Lord. He does not favour those who ascribe the conceptions of ‘I and mine’ to this material body, which is food for jackals and hounds.

तदुपेक्षितानां दुःखप्रतिकारः क्षणिक एव—

बालस्य नेह शरणं पितरौ नृसिंह
नार्त्तस्य चागदमुदन्वति मज्जतो नौः ।
तप्तस्य तत्प्रतिविधिर्य इहाञ्जसेष्टस्
तावद्विभो तनुभृतां त्वदुपेक्षितानाम् ॥२०॥
भा: ७/९/१९

tad upeksitanam duhkha-pratikarah ksanika eva—

balasya neha saranam pitarau nrsimha
nartasya chagadam udanvati majjato nauh
taptasya tat-pratividhir ya ihanjasestas
tavad vibho tanu-bhrtam tvad-upeksitanam [20]
(SB: 7.9.19)

For persons devoid of a relationship with the Supreme Lord Hari, prevention of suffering cannot but be transitory—

O Nrsimha, O almighty Lord, precautions and remedies are only short-lived when attempted by the suffering embodied souls who are not favoured by You. Parents are not the guardians of their child, medicine is not the cure for the diseased, and a boat is not the saviour of a man drowning in the ocean.

अनाश्रितानामसदवग्रहादेव विविधार्त्तिः—

तावद्भयं द्रविणदेहसुहृन्निमित्तं
शोकः स्पृहा परिभवो विपुलश्च लोभः ।
तावन्ममेत्यसदवग्रह आर्त्तिमूलं
यावन्न तेऽङ्घ्रिमभयं प्रवृणीत लोकः ॥२१॥
भा: ३/९/६

anasritanam asad avagrahad eva vividhartih—

tavad bhayam dravina-deha-suhrn-nimittam
sokah sprha paribhavo vipulas cha lobhah
tavan mamety asad-avagraha arti-mulam
yavan na te ’nghrim abhayam pravrnita lokah [21]
(SB: 3.9.6)

The various tribulations of the unsurrendered souls are simply due to their obsession with the unreal—

O Lord, as long as the people of the world do not take the safe and sound shelter of Your lotus feet, they remain full of anxiety about their wealth, their bodies, and their friends; overwhelmed with lamentation, hankering, obsession, and intense greed, they cannot obtain relief from the suffering which is deeply rooted in their imaginary conceptions of ‘I and mine’.

परिपूर्णकामो हरिरेवाश्रयणीयोऽन्यद्धेयम्—

अविस्मितं तं परिपूर्णकामं स्वेनैव लाभेन समं प्रशान्तम् ।
विनोपसर्पत्यपरं हि बालिशः श्वलाङ्गुलेनातितितर्त्ति सिन्धुम् ॥२२॥
भा: ६/९/२२

paripurna-kamo harir evasrayaniyo ’nyaddheyam—

avismitam tam paripurna-kamam
svenaiva labhena samam prasantam
vinopasarpaty aparam hi balisah
sva-langulenatititarti sindhum [22]
(SB: 6.9.22)

One should take refuge in the fully self-satisfied Supreme Lord Hari; the shelter of ‘other gods’ yields a lamentably inferior result—

Lord Krishna is perfectly replete in everything desirable, fully self-sufficient, poised, and tranquil. Nothing can be astonishing for Him. Only a fool disregards Him to take shelter in any demigod whose propitiation may be prescribed for the accomplishment of worldly benefits. Such a person may be compared to one who seizes a dog’s tail in order to cross the ocean.

हरेरेव सर्व्वोद्धारित्वम्—

किरातहूणान्ध्रपुलिन्दपुक्कश
आभीरशुह्मा यवनाः खशादयः ।
येऽन्ये च पापा यदुपाश्रयाश्रयाः
शुध्यन्ति तस्मै प्रभविष्णवे नमः ॥२३॥
भा: २/४/११८

harer eva sarvoddharitvam—

kirata-hunandhra-pulinda-pukkasa-
abhira-suhma yavanah khasadayah
ye ’nye cha papa yad-upasrayasrayah
sudhyanti tasmai prabhavisnave namah [23]
(SB: 2.4.118)

Only Sri Hari is capable of delivering the living being in all circumstances—

Persons such as those belonging to the races known as Kirata, Huna, Andhra, Pulinda, Pukkasa, Abhira, Suhma (Kanka), Yavana, and Khasa—nay, persons of each and every sinful birth are perfectly purified without a doubt, by taking shelter of the devotees surrendered to Lord Visnu, the Almighty. I do offer my respectful obeisances unto Him.

हरिचरणाश्रिता एव सारग्राहिणोऽन्यथा कर्म्मयोगादिभिरात्मघातित्वम्—

अथात आनन्ददुघं पदाम्बुजं
हंसाः श्रयेरन्नरविन्दलोचन ।
सुखं नु विश्वेश्वर योगकर्म्मभिस्
तन्माययामी विहता न मानिनः ॥२४॥
भा: ११/२९/३

hari-charanasrita eva sara-grahino ’nyatha karma-yogadibhir atma-ghatitvam—

athata ananda-dugham padambujam
hamsah srayerann aravinda-lochana
sukham nu visvesvara yoga-karmabhis
tan mayayami vihata na maninah [24]
(SB: 11.29.3)

Only surrendered souls can properly distinguish substance from form; those who disregard Lord Hari to seek happiness on the empirical paths based on yoga and karma are simply on a suicidal course—

O lotus-eyed one, the swans (topmost pure devotees, paramahamsas) take refuge in Your ecstasy-yielding lotus feet. O universal Lord, those who do not accept the joy of the shelter of Your lotus feet and pursue the paths of abstract liberation and mundane acquisition—such persons are devastated by Your deluding potency.

श्रीकृष्णचरणशरणागतेः परमसाध्यत्वम्—

न नाकपृष्ठं न च सार्व्वभौमं
न पारमेष्ठ्य न रसाधिपत्यम् ।
न योगसिद्धीरपुनर्भवं वा
वाञ्छन्ति यत्पादरजः प्रपन्नाः ॥२५॥
भा: १०/१६/३७

sri-krsna-charana-saranagateh parama-sadhyatvam—

na naka-prstham na cha sarva-bhaumam
na paramesthyam na rasadhipatyam
na yoga-siddhir apunar-bhavam va
vanchhanti yat pada-rajah prapannah [25]
(SB: 10.16.37)

Full refuge in the lotus feet of Sri Krishna is the supreme objective—

Those souls who have taken refuge in the dust of Your lotus feet have no desire to attain heaven, universal dominion, the post of Lord Brahma, sovereignty over the earth, yogic perfections, or liberation.

हरिप्रपन्नानामन्यनिस्तारसामर्थ्यमात्मारामाणामपि हरिपदप्रपत्तिश्च—

यत्पादसंश्रयाः सूत मुनयः प्रशमायनाः ।
सद्यः पुनन्त्युपस्पृष्टाः स्वर्धुन्यापोऽनुसेवया ॥२६॥
भा: १/१/१५

hari-prapannanam anya-nistara-samarthyam-atmaramanam api hari-pada-prapattis cha—

yat pada-samsrayah suta munayah prasamayanah
sadyah punanty upasprstah svardhuny-apo ’nusevaya [26]
(SB: 1.1.15)

Souls surrendered unto the lotus feet of the Lord Hari are competent to deliver others, and the fully self-satisfied souls also surrender to the Lord’s lotus feet—

The slightest association with the supremely tranquil sages who have surrendered unto the lotus feet of the Lord purifies the people of the world; but the River Ganga purifies only those who bathe in it.

श्रीकृष्णैकशरणा नैव विधिकिङ्कराः—

देवर्षिभूताप्तनृणां पितॄणां
न किङ्करो नायमृणी च राजन् ।
सर्व्वात्मना यः शरणं शरण्यं
गतो मुकुन्दं परिहृत्य कर्त्तम् ॥२७॥
भा: ११/५/४१

sri-krsnaika-sarana naiva vidhi-kinkarah—

devarsi-bhutapta-nrnam pitrnam
na kinkaro nayam rni cha rajan
sarvatmana yah saranam saranyam
gato mukundam parihrtya kartam [27]
(SB: 11.5.41)

Those souls who have exclusively surrendered unto Krishna are not subservient to scriptural injunctions and prohibitions—

O King, one who abandons all worldly obligations and wholeheartedly surrenders unto Mukunda, the exclusive shelter of all beings in every respect—such a person is no longer indebted to the demigods, sages, other life-forms, friends and relatives, mankind, and ancestors.

तदनुगृहीता वेदधर्म्मातीता एव—

यदा यस्यानुगृह्णाति भगवानात्मभावितः ।
स जहाति मतिं लोके वेदे च परिनिष्ठिताम् ॥२८॥
भा: ४/२९/४५

tad anugrhita veda-dharmatita eva—

yada yasyanugrhnati bhagavan atma-bhavitah
sa jahati matim loke vede cha parinisthitam [28]
(SB: 4.29.45)

The recipients of the Lord’s mercy are transcendental to Vedic religiosity—

Because of the intense love of His surrendered soul, the Supreme Lord bestows His grace upon that devotee by ushering divine inspiration into his heart. Such a devotee then abandons the preoccupation with adhering to worldly obligations and Vedic religiosity.

श्रीकृष्णस्वरूपमेव परमाश्रयपदम्—

दशमे दशमं लक्ष्यमाश्रिताश्रयविग्रहम् ।
श्रीकृष्णाख्यं परं धाम जगद्धाम नमामि तत् ॥२९॥
भावार्थदीपिका, भा: १०/१/१

sri-krsna-svarupam eva paramasraya-padam—

dasame dasamam laksyam asritasraya-vigraham
sri-krsnakhyam param dhama jagad-dhama namami tat [29]
(Bhavartha-dipika, SB: 10.1.1)

As the epitome of divine ecstasy (rasa), the Supreme Lord’s original form—Krishna—is the highest refuge—

In the tenth canto of Srimad Bhagavatam, Sri Krishna has been distinguished as the embodiment of shelter for the surrendered souls. I bow down unto that supreme refuge of the universe, who is known as ‘Krishna’.

श्रीमन्महाप्रभोः पदाश्रयमाहात्म्यम्—

ध्येयं सदा परिभवघ्नमभीष्टदोहं
तीर्थास्पदं शिवविरिञ्चिनुतं शरण्यम् ।
भृत्यार्त्तिहं प्रणतपाल भवाब्धिपोतं
वन्दे महापुरुष ते चरणारविन्दम् ॥३०॥
भा: ११/५/३३

sriman-mahaprabhoh padasraya-mahatmyam—

dhyeyam sada paribhava-ghnam abhista-doham
tirthaspadam siva-virinchi-nutam saranyam
bhrtyarti-ham pranata-pala-bhavabdhi-potam
vande maha-purusa te charanaravindam [30]
(SB: 11.5.33)

The matchless, unsurpassable gift of surrender unto the lotus feet of Lord Sri Chaitanya Mahaprabhu, the golden Avatar who enacts His Pastimes as a great devotee—

O guardian of the surrendered, O great personality (the Supreme Personality of Godhead Himself, who enacts His divine Pastimes as a pure devotee [mahabhagavat]), You alone are the reality to be constantly meditated upon by the pure souls. You are the destroyer of the soul’s illusion, You are the divine wish-fulfilling tree, the refuge of all devotees. Worshippable by Siva and Virinchi (Sadasiva in the form of Sri Advaita Acharya, and Brahma in the form of Haridas Thakur), You are the shelter of all and everything, and You are the dispeller of Your devotee’s suffering which originates in offences to the Holy Name (Namaparadh). You are the only boat for crossing the ocean of this material world of suffering. I do worship Your holy lotus feet.

श्रीचैतन्यचरणशरणे चिदेकरसविलासलाभः—

संसारसिन्धुतरणे हृदयं यदि स्यात्
सङ्कीर्त्तनामृतरसे रमते मनश्चेत् ।
प्रेमाम्बुधौ विहरणे यदि चित्तवृत्तिश्
चैतन्यचन्द्रचरणे शरणं प्रयातु ॥३१॥
चैतन्यचन्द्रामृत ८/९३

sri-chaitanya-charana-sarane chid-eka-rasa-vilasa-labhah—

samsara-sindhu-tarane hrdayam yadi syat
sankirtanamrta-rase ramate manas chet
premambudhau viharane yadi chitta-vrttis
chaitanya-chandra-charane saranam prayatu [31]
(Ccd: 93)

The souls surrendered unto the lotus feet of Sri Chaitanyadev bathe in the ocean of divine love—

If you have a desire to cross the ocean of material existence, an aspiration to taste the ecstasy of the nectarean congregational chanting of the Holy Names (sankirtan), and a longing to sport in the ocean of divine love—then please surrender unto the lotus feet of Sri Chaitanyachandra.

षड्विधा शरणागतिः—

आनुकूल्यस्य सङ्कल्पः प्रातिकूल्यविवर्ज्जनम् ।
रक्षिष्यतीति विश्वासो गोप्तृत्वे वरणं तथा ।
आत्मनिक्षेपकार्पण्ये षड्विधा शरणागतिः ॥३२॥
वैष्णवतन्त्र

sad-vidha-saranagatih—

anukulyasya-sankalpah pratikulya-vivarjanam
raksisyatiti visvaso goptrtve varanam tatha
atma-niksepa-karpanye sad-vidha saranagatih [32]
(Vt)

Six divisions of surrender—

Acceptance of the favourable, rejection of the unfavourable, the faith that ‘He will surely protect me’, embracing the Lord’s guardianship, complete dependence on Him, and the perception of one’s utter helplessness without Him—these six are the essential limbs of exclusive surrender to the Lord (saranagati).

सा च कायमनोवाक्यैः साध्या—

तवास्मीति वदन्वाचा तथैव मनसा विदन् ।
तत्स्थानमाश्रितस्तन्वा मोदते शरणागतः ॥३३॥
वैष्णवतन्त्र

sa cha kaya-mano-vakyaih sadhya—

tavasmiti vadan vacha tathaiva manasa vidan
tat sthanam asritas tanva modate saranagatah [33]
(Vt)

Saranagati should be practised in thought, word, and deed—

By his power of speech, the surrendered soul declares, ‘I am Yours’; in his thoughts, he knows the same; and in person, he takes refuge in the Lord’s holy abode. In this way the surrendered soul passes his life, his heart filled with joy.

इति श्रीप्रपन्नजीवनामृते

श्रीशास्त्रवचनामृतं

नाम द्वितीयोऽध्यायः ।

iti sri-prapanna-jivanamrte

sri-sastra-vachanamrtam

nama dvitiyo ’dhyayah

thus ends the second chapter

The Nectar of Scriptural Word

Life-Nectar of the Surrendered Souls

Positive and Progressive Immortality

तृतीयोऽध्यायः

Chapter Three

श्रीभक्तवचनामृतम्

Sri Bhakta-vachanamrtam
Words of Nectar from the Devotees

आनुकूल्यस्य सङ्कल्पः

Anukulyasya Sankalpah
Acceptance of the Favourable

कृष्णकार्ष्णगसद्भक्तिप्रपन्नत्वानुकूलके ।
कृत्यत्वनिश्चयश्चानुकूल्यसङ्कल्प उच्यते ॥१॥

krsna-karsnaga-sad-bhakti-prapannatvanukulake
krtyatva-nischayas chanukulya-sankalpa uchyate [1]

Everything should be done that encourages the service of Sri Krishna and His devotee, and whatever is conducive to the state of exclusive surrender must be executed: such a firm conviction is called anukulyasya-sankalpah—acceptance of the favourable.

श्रीकृष्णसङ्कीर्त्तनमेव तत्पदाश्रितानां परमानुकूलम्—

चेतोदर्पणमार्ज्जनं भवमहादावाग्निनिर्व्वापणं
श्रेयःकैरवचन्द्रिकावितरणं विद्यावधूजीवनम्।
आनन्दाम्बुधिवर्द्धनं प्रतिपदं पूर्णामृतास्वादनं
सर्व्वात्मस्नपनं परं विजयते श्रीकृष्णसङ्कीर्त्तनम् ॥२॥
श्रीश्रीभगवतश्चैतन्यचन्द्रस्य

sri-krsna-sankirtanam eva tat padasritanam paramanukulam—

cheto-darpana-marjanam bhava-mahadavagni-nirvapanam
sreyah-kairava-chandrika-vitaranam vidya-vadhu-jivanam
anandambudhi-vardhanam-prati-padam purnamrtasvadanam
sarvatma-snapanam param vijayate sri-krsna-sankirtanam [2]
(Sri-Sri-Bhagavatas-Chaitanyachandrasya)

Of everything favourable, Hari-sankirtan performed by souls surrendered unto the lotus feet of Lord Hari is paramount—

May the Sri Krishna-sankirtan be all-victorious in its pristine glory! This congregational chanting of the Holy Names of the Lord cleanses the looking-glass of consciousness, extinguishes the raging forest fire of material existence, and spreads the benediction moon-rays that cause the lotus of the heart to bloom. This chanting is the life and soul of divine consorthood. Expanding the ocean of pure ecstasy, it is the flavour of full nectar at every moment, bathing and cooling the entire self.

—the Supreme Lord Sri Chaitanyachandra

तत्र सम्पत्तिचतुष्टयं परमानुकूलम्—

तृनादपि सुनीचेन तरोरपि सहिष्णुना।
अमानिना मानदेन कीर्त्तनीयः सदा हरिः ॥३॥
श्रीश्रीभगवतश्चैतन्यचन्द्रस्य

tatra sampatti-chatustayam paramanukulam—

trnad api sunichena taror api sahisnuna
amanina manadena kirtaniyah sada harih [3]
(Sri-Sri-Bhagavatas-Chaitanyachandrasya)

These four jewels are accepted as the greatest treasure favourable to the performance of Hari-kirtan—

One who knows himself more insignificant than a blade of grass, who is as forbearing as a tree, and who gives due honour to others without desiring it for himself, is qualified to sing the glories of Lord Hari constantly.

—the Supreme Lord Sri Chaitanyachandra

कार्ष्णानामधिकारानुरूपा सेवैव भजनानुकूला—

कृष्णेति यस्य गिरि तं मनसाद्रियेत
दीक्षास्ति चेत्प्रणतिभिश्च भजन्तमीशम्।
शुश्रूषया भजनविज्ञमनन्यमन्य
निन्दादिशून्यहृदमिप्सितसङ्गलब्ध्या ॥४॥
श्रीरूपपादानां

karsnanam adhikaranurupa sevaiva bhajananukula—

krsneti yasya giri tam manasadriyeta
diksasti chet pranatibhis cha bhajantam isam
susrusaya bhajana-vijnam ananyam anya-
nindadi-sunya-hrdam ipsita-sanga-labdhya [4]¹
(Sri-Rupapadanam)

—Sri Rupa Goswami

To render service to the devotees according to their respective qualifications is conducive to pure devotion—

কৃষ্ণসহ কৃষ্ণনাম অভিন্ন জানিয়া ।
অপ্রাকৃত একমাত্র সাধন মানিয়া ॥

যেই নাম লয়, নামে দীক্ষিত হইয়া ।
আদর করিবে মনে স্বগোষ্ঠী জানিয়া ॥

নামের ভজনে যেই কৃষ্ণসেবা করে ।
অপ্রাকৃত ব্রজে বসি’ সর্ব্বদা অন্তরে ॥

মধ্যম বৈষ্ণব জানি ধর তার পায় ।
আনুগত্য কর তার মনে আর কায় ॥

নামের ভজনে যেই স্বরূপ লভিয়া ।
অন্য বস্তু নাহি দেখে কৃষ্ণ তেয়াগিয়া ॥

কৃষ্ণেতর সম্বন্ধ না পাইয়া জগতে ।
সর্ব্বজনে সমবুদ্ধি করে কৃষ্ণব্রতে ॥

তাদৃশ ভজনবিজ্ঞে জানিয়া অভীষ্ট ।
কায়মনোবাক্যে সেব হইয়া নিবিষ্ট ॥

শুশ্রূষা করিবে তাঁরে সর্ব্বতোভাবেতে ।
কৃষ্ণের চরণ লাভ হয় তাঁহা হইতে ॥
(শ্রীল ভক্তিসিদ্ধান্ত সরস্বতী ঠাকুর)

krsna saha krsna-nama abhinna janiya
aprakrta eka-matra sadhana maniya

yei nama laya, name diksita haiya
adara karibe mane sva-gosthi janiya

namera bhajane yei krsna-seva kare
aprakrta vraje vasi’ sarvada antare

madhyama vaisnava jani’ dhara tara paya
anugatya kara tara mane ara kaya

namera bhajane yei svarupa labhiya
anya vastu nahi dekhe krsna teyagiya

krsnetara sambandha na paiya jagate
sarva-jane sama-buddhi kare krsna-vrate

tadrsa bhajana-vijne janiya abhista
kaya-mano-vakye seva’ haiya nivista

susrusa karibe tanre sarvatobhavete
krsnera charana labha haya ta̐ha haite

(Srila Bhakti Siddhanta Saraswati Thakur)

Knowing Krishna and His Name to be identical truth
one embraces exclusively the Holy Name’s path;
and thus who is initiated into chanting the Name properly
should be mentally respected as a member of the family.

And he who serves Krishna by constant worship of the Name
within his heart e’er residing at Sri Vrndavan Dham—
know him an intermediate devotee, make obeisance at his feet
and keep him as a faithful friend in your thought and deed.

And who, by internal service to the Name, knows his divine identity
sees Krishna, only Krishna in every form and entity;
seeing nothing separate from Krishna in the entire creation
he sees all souls equally serving Krishna’s predilection—
know such a veteran votary most honoured and most cherished
serve him in thought, word, and deed, with heart’s fulfilment relished:
with obeisance, inquiry, service, him in all respects entreat—
by the grace of such a great soul we can reach Lord Krishna’s feet.

(Bengali verse translation of instructions to an intermediate devotee)

उत्साहादिगुणा अनुकूलत्वादादरणीयाः—

उत्साहान्निश्चयाद्धैर्य्यात्तत्तत्कर्म्मप्रवर्त्तनात् ।
सङ्गत्यागात्सतोवृत्तेः षड्भिर्भक्तिः प्रसिद्ध्यति ॥५॥
श्रीरूपपादानां

utsahadi-guna anukulatvad adaraniyah—

utsahan nischayad dhairyat tat tat karma-pravartanat
sanga-tyagat sato vrtteh sadbhir bhaktih prasiddhyati [5]²
(Sri-Rupapadanam)

Because of their favourability, the six qualities beginning with enthusiasm should be honoured—

—Sri Rupa Goswami

ভজনে উৎসাহ যার ভিতরে বাহিরে ।
সুদুর্ল্লভ কৃষ্ণভক্তি পাবে ধীরে ধীরে ॥

কৃষ্ণভক্তি প্রতি যার বিশ্বাস নিশ্চয ।
শ্রদ্ধাবান্ ভক্তিমান্ জন সেই হয ॥

কৃষ্ণসেবা না পাইয়া ধীরভাবে যেই ।
ভক্তির সাধন করে ভক্তিমান্ সেই ॥

যাহাতে কৃষ্ণের সেবা কৃষ্ণের সন্তোষ ।
সেই কর্ম্মে ব্রতী সদা না করযে রোষ ॥

কৃষ্ণের অভক্ত-জন-সঙ্গ পরিহরি’ ।
ভক্তিমান্ ভক্তসঙ্গে সদা ভজে হরি ॥

কৃষ্ণভক্ত যাহা করে তদনুসরণে ।
ভক্তিমান্ আচরয় জীবনে মরণে ॥

এই চয় জন হয় ভক্তি অধিকারী ।
বিশ্বের মঙ্গল করে ভক্তি পরচারি ॥৫॥
(শ্রীল ভক্তিসিদ্ধান্ত সরস্বতী ঠাকুর)

bhajane utsaha yara bhitare bahire
sudurlabha krsna-bhakti pabe dhire dhire

krsna-bhakti prati yara visvasa nischaya
sraddhavan bhaktiman jana sei haya

krsna-seva na paiya dhira-bhave yei
bhaktira sadhana kare bhaktiman sei

yahate krsnera seva krsnera santosa
sei karme vrati sada na karaye rosa

krsnera abhakta-jana-sanga parihari’
bhaktiman bhakta-sange sada bhaje hari

krsna-bhakta yaha kare tad anusarane
bhaktiman acharaya jivane marane

ei chaya jana haya bhakti adhikari
visvera-mangala kare bhakti parachari

(Srila Bhakti Siddhanta Saraswati Thakur)

Within, without, he who serves with (i) enthusiasm
will gradually attain to the rarest pure devotion.

In devotion to Lord Krishna, one who has (ii) firm faith
is a person loyal and devoted on the path.

And if Sri Krishna’s service he fails to attain
yet practises with (iii) patience—devout is such a man.

(iv) That which serves Lord Krishna, for only Krishna’s pleasure
in such action, the devotee can never feel anger.

(v) Abandoning the company of the non-devotee
ever with devotees, the devout serve Sri Hari.

(vi) Following the pure devotees’ direction on the path
the true devout practise, as a matter of life and death.

Who follow these six qualities qualify for pure devotion—
they purify the universe by their preaching mission.

(Bengali verse translation)

युक्तवैराग्यमेवानुकूलम्—

यावता स्यात्स्वनिर्व्वाहः स्वीकुर्य्यात्तावदर्थवित् ।
आधिक्ये न्यूनतायाञ्च च्यवते परमार्थतः ॥६॥
श्रीव्यासपादानां

yukta-vairagyam evanukulam—

yavata syat sva-nirvahah svikuryat tavad arthavit
adhikye nyunatayan cha chyavate paramarthatah [6]
(Sri-Vyasapadanam)

Only renunciation in devotion (yukta-vairagya) is favourable—

A person with genuine insight will accept only as much facility as needed to fulfil his personal necessity. Over- or under-acceptance of one’s due measure may cause a fall from spiritual practises.

—Sri Vyasadev

तत्र कृष्णसम्बन्धस्यैव प्राधान्यम्—

त्वयोपभुक्तस्रग्गन्धवासोऽलङ्कारचर्च्चिताः ।
उच्छिष्टभोजिनो दासास्तव मायां जयेम हि ॥७॥
श्रीमदुद्धवस्य

tatra krsna-sambandhasyaiva pradhanyam—

tvayopabhukta-srag-gandha-vaso ’lankara-charchitah
uchchhista-bhojino dasas tava mayam jayema hi [7]
(Srimad-Uddhavasya)

Within renunciation in devotion (yukta-vairagya), the foremost principle is to see everything in relationship to Lord Krishna (Krishna-sambandha-jnan)—

Adorned with the articles that have been offered to You, such as garlands, fragrant clothing, and ornaments, we, Your personal servitors who partake of Your holy remnants alone, will certainly be able to conquer Your illusory energy (maya).

—Srimad Uddhava

सर्व्वथा हरिस्मृतिरक्षणमेव तात्पर्य्यम्—

अलब्धे वा विनष्टे वा भक्ष्याच्छादनसाधने ।
अविक्लव-मतिर्भूत्वा हरिमेव धिया स्मरेत् ॥८॥
श्रीव्यासपादानां

sarvatha hari-smrti-raksanam eva tatparyam—

alabdhe va vinaste va bhaksyachchhadana-sadhane
aviklava-matir bhutva harim eva dhiya smaret [8]
(Sri-Vyasapadanam)

The fundamental objective is to maintain constant remembrance of Sri Hari in every time, place and circumstance—

If persons engaged in the devotional service of Lord Hari are unable to obtain food and shelter despite their attempts, or if their acquisitions are lost or destroyed, they should, without anxiety, absorb their hearts deeply in the thought of Lord Hari.

—Sri Vyasadev

सर्व्वत्र तदनुकम्पा दर्शनादेव तत्सिद्धिः—

तत्तेऽनुकम्पां सुसमीक्षमाणो
भुञ्जान एवात्मकृतं विपाकम् ।
हृद्वाग्वपुर्भिर्विदधन्नमस्ते
जीवेत यो मुक्तिपदे स दायभाक् ॥९॥
श्रीब्रह्मणः

sarvatra tad anukampa darsanad eva tat-siddhih—

tat te ’nukampam susamiksamano
bhunjana evatma-krtam vipakam
hrd-vag-vapurbhir vidadhan namas te
jiveta yo mukti-pade sa daya-bhak [9]
(Sri-Brahmanah)

This is accomplished only when one can see the grace of the Supreme Lord in every situation—

One who, in the hope of achieving Your grace, goes on enduring the inauspicious fruit of his own karma, and passes his days practising devotion unto You in every thought, word, and deed—such a person is heir to the land of freedom: he attains to the plane of positive immortality.

—Lord Brahma

साधुसङ्गात्सर्व्वमेव सुलभम्—

तुलयाम लवेनापि न स्वर्गं नापुनर्भवम् ।
भगवत्सङ्गिसङ्गस्य मर्त्त्यानां किमुताशिषः ॥१०॥
श्रीशौनकादीनां

sadhu-sangat sarvam eva sulabham—

tulayama lavenapi na svargam napunar-bhavam
bhagavat-sangi-sangasya martyanam kim utasisah [10]
(Sri-Saunakadinam)

Only by the association of pure devotees (sadhu-sanga) is everything happily achieved—

The attainment of heaven or liberation cannot even slightly compare with the immeasurable fortune gained by the association of an associate of the Supreme Lord. What, then, can be said of the petty dominion and assets of mortal men?

—the sages of Naimisaranya, headed by Saunaka Rsi

गुरुपदाश्रय एव मुख्यः—

तस्माद्गुरुं प्रपद्येत जिज्ञासुः श्रेयः उत्तमम् ।
शाब्दे परे च निष्णातं ब्रह्मण्युपशमाश्रयम् ॥११॥
श्रीप्रबुद्धस्य

guru-padasraya eva mukhyah—

tasmad gurum prapadyeta jijnasuh sreyah uttamam
sabde pare cha nisnatam brahmany upasamasrayam [11]
(Sri-Prabuddhasya)

Of all sadhu-sanga, the foremost is the service of the lotus feet of the bona fide Spiritual Master or Sad-guru—

Thus, a person in search of the ultimate good should surrender to the Guru who knows well the Vedic scriptures (Sabda-brahma) and the Supreme Absolute Lord (Parabrahma), and for whom the mundane world holds no charm whatsoever.

—Sri Prabuddha

तत्र शिक्षासेवाफलाप्तिश्च—

तत्र भागवतान्धर्म्मान्शिक्षेद्गुर्व्वात्मदैवतः ।
अमाययानुवृत्त्या यैस्तुष्येदात्मात्मदो हरिः ॥१२॥
श्रीप्रबुद्धस्य

tatra siksa-seva-phalaptis cha—

tatra bhagavatan dharman siksed gurvatma-daivatah
amayayanuvrttya yais-tusyed atmatmado harih [12]
(Sri-Prabuddhasya)

At the lotus feet of that Sad-guru, divine relationship, practise, and objective (sambandha, abhidheya, and prayojan) are all achieved—

Those divine practises of pure devotional service that please the self-giving Sri Hari (who gives Himself to His devotees) will be learned by continuously serving such a Guru with full sincerity, knowing him to be one’s dearmost well-wishing friend and the supremely worshipful embodiment of Sri Hari.

—Sri Prabuddha

तदीयाराधनं परमफलदम्—

मज्जन्मनः फलमिदं मधुकैटभारे
मत्प्रार्थनीय मदनुग्रह एष एव ।
त्वद्भृत्यभृत्यपरिचारकभृत्यभृत्यभृत्यस्य
भृत्यमिति मां स्मर लोकनाथ ॥१३॥
श्रीकुलशेखरस्य

tadiyaradhanam parama-phaladam—

maj-janmanah phalam idam madhu-kaitabhare
mat prarthaniya mad anugraha esa eva
tvad bhrtya-bhrtya-paricharaka-bhrtya-bhrtya-
bhrtyasya bhrtyam iti mam smara lokanatha [13]
(Sri-Kulasekharasya)

Devotional service rendered to the devotee bestows the highest fruit—

O Supreme Lord of all beings, O slayer of the demons Madhu and Kaitabha, this is the purpose of my life, this is my prayer, and this is Your grace—that You will remember me as Your servant, a servant of a servant of a Vaisnava, a servant of a servant of such a servant of a servant of a Vaisnava, and a servant of a servant of the servant of a servant of a Vaisnava’s servant’s servant.

—Sri Kulasekhar

तदीयसेवनं न हि तुच्छम्—

ज्ञानावलम्बकाः केचित्केचित्कर्म्मावलम्बकाः।
वयं तु हरिदासानां पादत्राणावलम्बकाः ॥१४॥
श्रीदेशिकाचार्य्यस्य

tadiya-sevanam na hi tuchchham—

jnanavalambakah kechit kechit karmavalambakah
vayam tu hari-dasanam padatranavalambakah [14]
(Sri-Desikacharyasya)

Service to the Lord’s devotee is not a trifling matter—

Some people take shelter in the path of action (karma) while others take shelter in the path of knowledge (jnan). But as far as we are concerned, we have chosen the sandals of the servants of Lord Hari as the only refuge.

—Sri Desika Acharya

अस्मादनन्यनिष्ठा—

त्यजन्तु बान्धवाः सर्व्वे निन्दन्तु गुरवो जनाः ।
तथापि परमानन्दो गोविन्दो मम जीवनम् ॥१५॥
श्रीकुलशेखरस्य

asmad ananya-nistha—

tyajantu bandhavah sarve nindantu guravo janah
tathapi paramanando govindo mama jivanam [15]
(Sri-Kulasekharasya)

Exclusive dedication is born from service to the devotees—

My friends may forsake me and my (traditional) teachers may denounce me, but the light of my life will always be Sri Govinda, the personification of divine ecstasy.

—Sri Kulasekhar

अप्राकृतरत्युदयश्च—

यत्तद्वदन्तु शास्त्राणि यत्तद्व्याख्यान्तु तार्किकाः ।
जीवनं मम चैतन्य पादाम्भोजसुधैव तु ॥१६॥
श्रीप्रबोधानन्दपादानां

aprakrta-raty-udayas cha—

yat tad vadantu sastrani yat tad vyakhyantu tarkikah
jivanam mama chaitanya-padambhoja-sudhaiva tu [16]
(Sri-Prabodhanandapadanam)

Supramundane attachment also develops—

The scriptures may say whatever they have to say (in their various areas of jurisdiction), and the expert logicians may interpret them as they wish. But as far as I am concerned, the sweet nectar of the lotus feet of Sri Chaitanyachandra is my life and soul.

—Sri Prabodhananda Saraswati

साध्यसेवासङ्कल्पः—

भवन्तमेवानुचरन्निरन्तरः
प्रशान्तनिःशेषमनोरथान्तरः।
कदाहमैकान्तिकनित्यकिङ्करः
प्रहर्षयिष्यामि सनाथजीवितम् ॥१७॥
श्रीय़ामुनाचार्य्यस्य

sadhya-seva-sankalpah—

bhavantam evanucharan nirantarah
prasanta-nihsesa-mano-rathantarah
kadaham aikantika-nitya-kinkarah
praharsayisyami sanatha-jivitam [17]
(Sri-Yamunacharyasya)

An earnest aspiration to achieve perfection in devotional service—

When will I bloom in a life of servitude as Your eternal devotee, my heart pacified due to all other desires being consumed by engagement in Your uninterrupted service?

—Sri Yamun Acharya

परिकरसिद्धेराकाङ्क्षा—

सकृत्त्वदाकारविलोकनाशया
तृणीकृतानुत्तमभुक्तिमुक्तिभिः ।
महात्मभिर्मामवलोक्यतां नय
क्षणेऽपि ते यद्विरहोऽति दुःसहः ॥१८॥
श्रीयामुनाचार्य्यस्य

parikara-siddher-akanksa—

sakrt tvad akara vilokanasaya
trni-krtanuttama-bhukti-muktibhih
mahatmabhir mam avalokyatam naya
ksane ’pi te yad viraho ’ti duhsahah [18]
(Sri-Yamunacharyasya)

The aspiration to attain to the perfection of becoming an associate servitor of the Lord—

O my Lord, please lead me into the glance of those great devotees who, in their heart’s aspiration to only once behold Your divine form, consider sense enjoyment and liberation to be like straw, and whose separation is unbearable for even You.

—Sri Yamun Acharya

निरुपाधिकभक्तिस्वरूपोपलब्धिः—

भक्तिस्त्वयि स्थिरतरा भगवन्यदि स्याद्
दैवेन नः फलति दिव्यकिशोरमूर्त्तिः ।
मुक्तिः स्वयं मुकुलिताञ्जलि सेवतेऽस्मान्
धर्म्मार्थकामगतयः समयप्रतीक्षाः ॥१९॥
श्रीबिल्वमङ्गलस्य

nirupadhika-bhakti-svarupopalabdhih—

bhaktis tvayi sthiratara bhagavan yadi syad
daivena nah phalati divya-kisora-murtih
muktih svayam mukulitanjali sevate ’sman
dharmartha-kama-gatayah samaya-pratiksah [19]
(Sri-Bilvamangalasya)

The realisation of the nature of unconditional devotion—

O Supreme Lord, if our devotion for You were more steadfast, Your adolescent form would naturally arise (appear) within our hearts. Then (there would not be the slightest necessity to pray for the triple pursuits of religiosity, gain, and sensual desire [dharma, artha, kama], and their negation in the form of liberation [mukti], because) mukti will personally attend us (as a concomitant subsidiary fruit of devotion, in the form of deliverance from ignorance), her hands cupped in prayer (like a preordained maidservant); and the fruits of bhukti (transitory pleasure culminating in attainment of heaven) will eagerly await their orders (from us, should any necessity arise for them in the service of Your lotus feet).

—Sri Bilvamangal Thakur

व्रजरसश्रेष्ठत्वम्—

श्रुतिमपरे स्मृतिमितरे भारतमन्ये भजन्तु भवभीताः ।
अहमिह नन्दं वन्दे यस्यालिन्दे परं ब्रह्म ॥२०॥
श्रीरघुपत्युपाध्यायस्य

vraja-rasa-sresthatvam—

srutim apare smrtim itare
bharatam anye bhajantu bhava-bhitah
aham iha nandam vande
yasyalinde param brahma [20]
(Sri-Raghupati-Upadhyayasya)

The superexcellence of devotion in the mood of Vrndavan—

Of persons afraid of material existence, some worship the sruti scriptures (Vedas), some worship the smrti scriptures (supplementary religious codes), and others worship the Mahabharata. But as far as I am concerned, I worship Sri Nanda Maharaj, in whose courtyard the Supreme Absolute Truth is playing.

—Sri Raghupati Upadhyaya

तत्र भजनपद्धतिः—

तन्नामरूपचरितादिसुकीर्त्तनानु
स्मृत्योः क्रमेण रसनामनसी नियोज्य ।
तिष्ठन्व्रजे तदनुरागिजनानुगामी
कालं नयेदखिलमित्युपदेशसारः ॥२१॥
श्रीरूपपादानां

tatra bhajana-paddhatih—

tan-nama-rupa-charitadi-sukirtananu-
smrtyoh kramena rasana-manasi niyojya
tisthan vraje tad anuragi-jananugami
kalam nayed akhilam ity upadesa-sarah [21]³
(Sri-Rupapadanam)

—Sri Rupa Goswami

The path to devotion in the Vrndavan conception—

কৃষ্ণ নাম, রূপ, গুণ, লীলা চতুষ্টয় ।
গুরুমুখে শুনিলেই কীর্ত্তন উদয় ॥

কীর্ত্তিত হইলে ক্রমে স্মরণাঙ্গ পায় ।
কীর্ত্তন স্মরণকালে ক্রমপথে ধায় ॥

জাতরুচি-জন জিহ্বা মন মিলাইয়া ।
কৃষ্ণ-অনুরাগ ব্রজজনানুস্মরিয়া ॥

নিরন্তর ব্রজবাস মানস ভজন ।
এই উপদেশ-সার করহ গ্রহণ ॥২১॥
(শ্রীল ভক্তিসিদ্ধান্ত সরস্বতী ঠাকুর)

krsna nama-rupa-guna-lila chatustaya
guru-mukhe sunilei kirtana udaya

kirtita haile krame smarananga paya
kirtana smarana-kale krama-pathe dhaya

jata-ruchi-jana jihva mana milaiya
krsna-anuraga vraja-jananusmariya

nirantara vraja-vasa manasa bhajana
ei upadesa-sara karaha grahana

(Sri Bhakti Siddhanta Saraswati Thakur)

When Krishna’s Name, Form, Nature, and Pastimes divine
are heard from Sri Gurudev, one’s heart awakes in song.
As pure chanting ensues, remembrance is attained;
thus chanting and remembering, step-by-step ascent is gained.

Those engaging tongue and mind, who begin to relish nectar:
adore Sri Krishna, following the residents of Vraja.
Reside always in Vraja, within the heart’s devotion …
surely, you must accept this nectar of instruction.

(Bengali verse translation)

व्रजभजनतारत्म्यानुभूतिः—

वैकुण्ठाज्जनितो वरा मधुपुरी तत्रापि रासोत्सवाद्
वृन्दारण्यमुदारपाणिरमणात्तत्रापि गोवर्द्धनः ।
राधाकुण्डमिहापि गोकुलपतेः प्रेमामृताप्लावनात्
कुर्य्यादस्य विराजतो गिरितटे सेवां विवेकी न कः ॥२२॥
श्रीरूपपादानां

vraja-bhajana-taratmyanubhutih—

vaikunthaj janito vara madhu-puri tatrapi rasotsavad-
vrndaranyam udara-pani-ramanat tatrapi govardhanah
radha-kundam ihapi gokula-pateh premamrtaplavanat
kuryad asya virajato giri-tate sevam viveki na kah [22]⁴
(Sri-Rupapadanam)

—Sri Rupa Goswami

The comparative ontological conception of devotion in Vrndavan—

বৈকুণ্ঠ হইতে শ্রেষ্ঠা মথুরা নগরী ।
জনম লভিলা যথা কৃষ্ণচন্দ্র হরি ॥

মথুরা হইতে শ্রেষ্ঠ বৃন্দাবন ধাম ।
যথা সাধিযাছে হরি রাসোৎসব-কাম ॥

বৃন্দাবন হইতে শ্রেষ্ঠ গোবর্দ্ধনশৈল ।
গিরিধারী-গান্ধর্ব্বিকা যথা ক্রীড়া কৈল ॥

গোবর্দ্ধন হইতে শ্রেষ্ঠ রাধাকুণ্ড-তট ।
প্রেমামৃতে ভাসাইল গোকুল লম্পট ॥

গোবর্দ্ধন গিরিতট রাধাকুণ্ড ছাড়ি’ ।
অন্যত্র যে করে নিজ কুঞ্জ পুষ্পবাড়ী ॥

নির্ব্বোধ তাহার সম কেহ নাহি আর ।
কুণ্ডতীর সর্ব্বোত্তম স্থান প্রেমাধার ॥২২॥
(শ্রীল ভক্তিসিদ্ধান্ত সরস্বতী ঠাকুর)

vaikuntha haite srestha mathura nagari
janama labhila yatha krsnachandra hari

mathura haite srestha vrndavana dhama
yatha sadhiyachhe hari rasotasava-kama

vrndavana haite srestha govardhana-saila
giridhari-gandharvika yatha krida kaila

govardhana haite srestha radha-kunda-tata
premamrte bhasaila gokula lampata

govardhana giri-tata radha-kunda chhadi’
anyatra ye kare nija kunja puspa-badi

nirbodha tahara sama keha nahi ara
kunda-tira sarvottama sthana premadhara

(Sri Bhakti Siddhanta Saraswati Thakur)

Higher than Vaikuntha is Mathura city
since there occurred the advent of Sri Krishnachandra Hari.
Better than Mathura is Vrndavan, the holy place
where Lord Hari enjoyed the joyous dance of amorous grace.

Above Vrndavan Dham is Govardhan Hill
the lifter of the hill, and His consort, there did intimately revel.
Even higher than Govardhan Hill is the banks of Radha Kunda
that the sweetheart of Gokula overfloods sweet love abound.

Who would select for his worship, any other place
disregarding this sacred pond at Govardhan’s base?
Such a foolish fellow surely can’t be found!
The highest abode of love divine is the banks of Radha Kunda.

(Bengali verse translation)

व्रजरसस्वरूपसिद्धौ सम्बन्धज्ञानोदयप्रकारः—

गुरौ गोष्ठे गोष्ठालयिषु सुजने भूसुरगणे
स्वमन्त्रे श्रीनाम्नि व्रजनवयुवद्वन्द्वशरणे।
सदा दम्भं हित्वा कुरु रतिमपूर्व्वामतितराम्
अये स्वान्तर्भ्रातश्चटुभिरभियाचे धृतपदः॥२३॥
श्रीरघुनाथपादानां

vraja-rasa-svarupa-siddhau sambandha-jnanodaya-prakarah—

gurau gosthe gosthalayisu sujane bhu-suragane
sva-mantre sri-namni vraja-nava-yuva-dvandva-sarane
sada dambham hitva kuru ratim apurvam atitaram
aye svantar bhratas chatubhir abhiyache dhrta-padah [23]⁵
(Sri-Raghunathapadanam)

—Sri Raghunath Das Goswami

The proper approach to realise one’s eternally perfect divine identity in the Vrndavan mellow of devotion—

গুরুদেবে, ব্রজবনে, ব্রজভূমিবাসী জনে
শুদ্ধভক্তে, আর বিপ্রগণে ।
ইষ্টমন্ত্রে, হরিনামে, যুগল ভজনে কামে
কর রতি অপূর্ব্ব যতনে ॥

ধরি মন চরণে তোমার ।।
জানিযাছি এবে সার, কৃষ্ণভক্তি বিনা আর
নাহি ঘুচে জীবের সংসার ॥

কর্ম্ম, জ্ঞান, তপঃ, যোগ, সকলই ত’ কর্ম্মভোগ
কর্ম্ম ছাড়াইতে কেহ নারে ।
সকল ছাড়িয়া ভাই, শ্রদ্ধাদেবীর গুণ গাই
যাঁর কৃপা ভক্তি দিতে পারে ॥

ছাড়ি’ দম্ভ অনুক্ষণ, স্মর অষ্টতত্ত্ব মন
কর তাহে নিষ্কপট রতি ।
সেই রতি প্রার্থনায়, শ্রীদাস গোস্বামী পায়
এ ভকতিবিনোদ করে নতি ॥২০॥
(শ্রীল ভক্তিবিনোদ ঠাকুর)

gurudeve, vraja-vane vraja-bhumi-vasi jane
suddha-bhakte, ara vipra-gane
ista-mantre, hari-name yugala bhajane kame
kara rati apurva yatane

dhari mana charane tomara—
janiyachhi ebe sara krsna-bhakti vina ara
nahi ghuche jivera samsara

karma, jnana, tapah, yoga sakala-i ta’ karma-bhoga
karma chhadaite keha nare
sakala chhadiya bhai sraddha-devira guna gai
ya̐ra krpa bhakti dite pare

chhadi’ dambha anuksana smara asta-tattva mana
kara tahe niskapata rati
sei rati prarthanaya sri-dasa-gosvami paya
e bhakativinoda kare nati

(Srila Bhakti Vinod Thakur)

(i) The Divine Master (ii) Sri Vrndavan
(iii) The residents of Sri Vrndavan
(iv) The pure Vaisnavas (v) The brahman section

(vi) The worshipful mantra (vii) The Holy Name
(viii) A yearning to serve the Couple Divine:
adore these eight with utmost dedication.

O dear mind, I implore thee at thy feet—
Already we have learned the essence:
nothing but Lord Krishna’s service
dispels the soul’s illusory experience.

Duty, knowledge, penance, meditation—
all are really exploitation:
none can free us from action and reaction;

Cast them all aside, O my brother
sing the glory of good faith, our mother
whose grace alone bestows pure devotion.

Banish your pride forever
O my mind, your eight goals remember:
adore them with a heart that is sincere.

Aspiring for that devoted heart
at Sri Das Goswami’s feet
this Bhakti Vinod makes his prayer.

(Bengali verse translation)

नामाभिन्नव्रजभजनप्रार्थना—

अघदमनयशोदानन्दनौ नन्दसूनो
कमलनयनगोपीचन्द्रवृन्दावनेन्द्राः ।
प्रणतकरुणकृष्नावित्यनेकस्वरूपे
त्वयि मम रतिरुच्चैर्वर्द्धतां नामधेय ॥२४॥
श्रीरूपपादानां

namabhinna-vraja-bhajana-prarthana—

aghadamana-yasoda-nandanau nanda-suno
kamala-nayana-gopi-chandra-vrndavanendrah
pranatakaruna-krsnav ity aneka-svarupe
tvayi mama ratir uchchair vardhatam nama-dheya [24]
(Sri-Rupapadanam)

A prayer to taste the nectar of devotion in Vrndavan (Vraja-rasa), non-different from serving the Holy Name in pure devotion (Nam-bhajan)—

O Aghadamana, O Yasoda Nandan, O Nanda Suna, O Kamala-nayan, O Gopichandra, O Vrndavanendra, O Pranata-karuna, O Krishna—You have appeared in many divine forms, such as these. Therefore, O Lord, who are known by these Holy Names, kindly let my fondness for You flourish.

—Sri Rupa Goswami

परमसिद्धिसङ्कल्पः—

कदाहं यमुनातीरे नामानि तव कीर्त्तयन् ।
उद्बाष्पः पुण्डरीकाक्ष रचयिष्यामि ताण्डवम् ॥२५॥
कस्यचित्

parama-siddhi-sankalpah—

kadaham yamuna-tire namani tava kirtayan
udbaspah pundarikaksa rachayisyami tandavam [25]
(Kasyachit)

Divine aspiration in separation is favourable to perfection—

O lotus-eyed Lord, when will I dance on the banks of the Yamuna, chanting Your Holy Name with tears in my eyes?

—votary

विप्रलम्भे मिलनसिद्धौ नामभजनानुकूल्यम्—

नयनं गलदश्रुधारया वदनं गद्गदरुद्धया गिरा ।
पुलकैर्निचितं वपुः कदा तव नामग्रहणे भविष्यति ॥२६॥
श्रीश्रीभगवतश्चैतन्यचन्द्रस्य

vipralambhe milana-siddhau nama-bhajananukulyam—

nayanam galad-asru-dharaya
vadanam gad-gada-ruddhaya gira
pulakair nichitam vapuh kada
tava nama-grahane bhavisyati [26]
(Sri-Sri-Bhagavatas-Chaitanyachandrasya)

Serving the Holy Name in pure devotion (Nam-bhajan) in the pain of separation is favourable to achieve union with the Lord—

O Lord, when will my eyes be adorned with tears of love, flowing like waves? When will my words choke with ecstasy, and when will the hairs of my body stand erect while chanting Your Holy Name?

—the Supreme Lord Sri Chaitanyachandra

इति श्रीप्रपन्नजीवनामृते

श्रीभक्तवचनामृतान्तर्गत

आनुकूल्यस्य सङ्कल्पो नाम तृतीयोऽध्यायः।

iti sri-prapanna-jivanamrte

sri-bhakta-vachanamrtantargata-

anukulyasya-sankalpo nama trtiyo ’dhyayah

thus ends the third chapter

Acceptance of the Favourable

Words of Nectar from the Devotees

Life-Nectar of the Surrendered Souls

Positive and Progressive Immortality

चतुर्थोऽध्यायः

Chapter Four

श्रीभक्तवचनामृतम्

Sri Bhakta-vachanamrtam
Words of Nectar from the Devotees

प्रातिकूल्यविवर्ज्जनम्

Pratikulya-vivarjanam
Rejection of the Unfavourable

भगवद्भक्तयोर्भक्तेः प्रपत्तेः प्रतिकूलके ।
वर्ज्ज्यत्वे निश्चयः प्रातिकूल्यवर्ज्जनमुच्यते ॥१॥

bhagavad-bhaktayor bhakteh prapatteh pratikulake
varjyatve nischayah pratikulya-varjanam uchyate [1]

The principle to reject everything opposed to the service of the Lord and His devotee, and to similarly abstain from everything opposed to an attitude of surrender, is known as pratikulya-vivarjanam—rejection of the unfavourable.

प्रातिकूल्यवर्ज्जनसङ्कल्पादर्शः—

न धनं न जनं न सुन्दरीं कवितां वा जगदीश कामये ।
मम जन्मनि जन्मनीश्वरे भवताद्भक्तिरहैतुकी त्वयि ॥२॥
श्रीश्रीभगवतश्चैतन्यचन्द्रस्य

pratikulya-varjana-sankalpadarsah—

na dhanam na janam na sundarim
kavitam va jagadisa kamaye
mama janmani janmanisvare
bhavatad bhaktir ahaituki tvayi [2]
(Sri Sri Bhagavatas-Chaitanyachandrasya)

The ideal in the resolve to reject the unfavourable—

O Lord of the universe, I have no desire for wealth or worldly promotion, nor do I desire wife, family, and society, nor do I aspire for Vedic religiosity or mundane scholarship. The only aspiration in my heart is that in my every birth I may have unmotivated devotion to You.

—the Supreme Lord Sri Chaitanyachandra

अत्रापि तथैव—

नास्था धर्म्मे न वसुनिचये नैव कामोपभोगे
यद्यद्भव्यं भवतु भगवन्पूर्व्वकर्म्मानुरूपम् ।
एतत्प्रार्थ्यं मम बहुमतं जन्मजन्मान्तरेऽपि
त्वत्पादाम्भोरुहयुगगता निश्चला भक्तिरस्तु ॥३॥
श्रीकुलशेखरस्य

atrapi tathaiva—

nastha dharme na vasu-nichaye naiva kamopabhoge
yad yad bhavyam bhavatu bhagavan purva-karmanurupam
etat prarthyam mama bahu-matam janma-janmantare ’pi
tvat padambhoruha-yuga-gata nischala bhaktir astu [3]
(Sri-Kulasekharasya)

A similar expression of the same ideal—

O Lord, I have no faith in religiosity, economic development, or sense enjoyment. May all these things come to pass as they are ordained, according to my previous karma. But my earnest prayer is that birth after birth I may have unflinching devotion to Your lotus feet.

—Sri Kulasekhar

हरिसम्बन्धहीनं सर्व्वमेव वर्ज्जनीयम्—

न यत्र वैकुण्ठकथा सुधापगा
न साधवो भागवतास्तदाश्रयाः ।
न यत्र यज्ञेशमखा महोत्सवाः
सुरेशलोकोऽपि न वै स सेव्यताम् ॥४॥
देवस्तुतौ

hari-sambandha-hinam sarvam eva varjaniyam—

na yatra vaikuntha-katha sudhapaga
na sadhavo bhagavatas tad asrayah
na yatra yajnesa-makha mahotsavah
suresa-loko ’pi na vai sa sevyatam [4]
(Deva-stutau)

Everything devoid of a relationship with Lord Hari should be rejected—

One should not reside wherever the river of nectarean tidings of Krishna does not flow, wherever Krishna’s surrendered devotees cannot be found, and wherever the grand festival of chanting Krishna’s Holy Name is not conducted—even if it is heaven.

—prayers by the demigods

व्यवहारिकगुर्व्वादयोऽपि प्रतिकूलञ्चेद्वर्ज्जनीया एव—

गुरुर्न स स्यात्स्वजनो न स स्यात्
पिता न स स्याज्जननी न सा स्यात् ।
दैवं न तत्स्यान्न पतिश्च स स्यान्
न मोचयेद्यः समुपेतमृत्युम् ॥५॥
श्रीऋषभस्य

vyavaharika-gurvadayo ’pi pratikulan ched varjaniya eva—

gurur na sa syat sva-jano na sa syat
pita na sa syaj janani na sa syat
daivam na tat syan na patis cha sa syan
na mochayed yah samupeta-mrtyum [5]
(Sri-Rsabhasya)

When the traditional guru and guardians are found to be unfavourable, they too must surely be abandoned—

One who cannot save other souls from the world of impending death—that is, one who cannot teach the path of devotion—he cannot be a teacher, although he may be called ‘guru’; he cannot be a relative—he is not worthy of the designation; he cannot be a father—he is not qualified to beget a son; she cannot be a mother—she should not bear a child; he cannot be a god—the demigods who cannot deliver others from material bondage are not entitled to accept worship from human society; and he cannot be a husband—his hand is not fit to accept in marriage.

—Sri Rsabhadev

सर्व्वेन्द्रियैरेव प्रतिकूलवर्ज्जने सङ्कल्पः—

मा द्राक्षं क्षीणपुण्यान्क्षणमपि भवतो भक्तिहीनान्पदाब्ज
मा श्रौषं श्राव्यबन्धं तव चरितमपास्यान्यदाख्यानजातम् ।
मा स्प्राक्षं माधव! त्वामपि भुवनपते! चेतसापह्नवानान्
मा भूवं त्वत्सपर्य्यापरिकररहितो जन्मजन्मान्तरेऽपि ॥६॥
श्रीकुलशेखरस्य

sarvendriyair eva pratikula-varjane sankalpah—

ma draksam ksina-punyan ksanam api bhavato bhakti-hinan padabje
ma srausam sravya-bandham tava charitam-apasyanyad-akhyana-jatam
ma spraksam madhava! tvam api bhuvana-pate! chetasapahnavanan
ma bhuvam tvat saparya-parikara-rahito janma-janmantare ’pi [6]
(Sri-Kulasekharasya)

The resolve to reject everything unfavourable, by means of all the senses—

O Madhava, let me not see the unvirtuous persons who are devoid of devotion to Your lotus feet, and let me not hear the narratives which do not describe Your divine personality. O Lord of the universe, may I never have any contact with those bereft of faith in You, and moreover, lifetime after lifetime, may I never be without the company of Your associates who are devoted to Your loving service.

—Sri Kulasekhar

व्यवहारिकादरणीयान्यपि तुच्छवत्त्याज्यानि—

त्वद्भक्तः सरितां पतिं चुलुकवत्खद्योतवद्भास्करं
मेरुं पश्यति लोष्ट्रवत्किमपरं भूमेः पतिं भृत्यवत् ।
चिन्तारत्नचयं शिलाशकलवत्कल्पद्रुमं काष्ठवत्
संसारं तृणराशिवत्किमपरं देहं निजं भारवत् ॥७॥
सर्व्वज्ञस्य

vyavaharikadaraniyany api tuchchhavat tyajyani—

tvad-bhaktah saritam patim chulukavat khadyotavad bhaskaram
merum pasyati lostravat kim aparam bhumeh patim bhrtyavat
chinta-ratnachayam silasakalavat kalpadrumam kasthavat
samsaram trna-rasivat kim-aparam deham nijam bharavat [7]
(Sarvajnasya)

One should also be indifferent towards commonly respected objects—

O Lord, Your devotee sees the ocean to be as insignificant as a palmful of water, the sun as a glow-worm, Mount Sumeru as a pebble, a king as a servant, wish-fulfilling gems as rocks, a desire-yielding tree as wood, worldly aspirations as straw, and he even sees his own body as a trifling weight to carry: he knows all objects unfavourable to devotion as trivia.

—Sarvajna

हरिविमुखसङ्गफलस्यानुभूतिस्वरूपम्—

वरं हुतवहज्वालापञ्जरान्तर्व्यवस्थितिः।
न शौरिचिन्ताविमुखजनसंवासवैशसम् ॥८॥
कात्यायनस्य

hari-vimukha-sanga-phalasyanubhuti-svarupam—

varam hutavaha-jvala-panjarantar-vyavasthitih
na sauri-chinta-vimukha-jana-samvasa-vaisasam [8]
(Katyayanasya)

A realisation of the result of associating with those who are averse to the Supreme Lord Hari—

One should endure the pain of being locked in a cage surrounded by blazing fire, rather than keep the distressing association of persons averse to Krishna consciousness.

—Katyayan

अन्यदेवोपासकानां स्वरूपपरिचयः—

आलिङ्गनं वरं मन्ये व्यालव्याघ्रजलौकसाम्।
न सङ्गः शल्ययुक्तानां नानादेवैकसेविनाम् ॥९॥
केषाञ्चित्

anya-devopasakanam svarupa-parichayah—

alinganam varam manye vyala-vyaghra-jalaukasam
na sangah salya-yuktanam nana-devaika-sevinam [9]
(Kesanchit)

The actual position of the worshippers of ‘other gods’—

Better to be embraced by a snake, a tiger, or a crocodile, than to suffer the agony of associating with persons who worship the various demigods.

—revered votary

भक्तिबाधका दोषास्त्याज्याः—

अत्याहारः प्रयासश्च प्रजल्पो नियमाग्रहः।
जनसङ्गश्च लौल्यञ्च षड्भिर्भक्तिर्विनश्यति ॥१०॥
श्रीरूपपादानां

bhakti-badhaka dosas tyajyah—

aty-aharah prayasas cha prajalpo niyamagrahah
jana-sangas cha laulyan cha sadbhir bhaktir vinasyati [10]⁶
(Sri-Rupapadanam)

—Sri Rupa Goswami

Personal defects that obstruct devotion must be forsaken—

অত্যন্ত সংগ্রহে যার সদা চিত্ত ধায় ।
অত্যাহারী ভক্তিহীন সেই সংজ্ঞা পায় ॥

প্রাকৃত বস্তুর আশে ভোগে যার মন ।
প্রয়াসী তাহার নাম ভক্তিহীন জন ॥

কৃষ্ণকথা ছাড়ি জিহ্বা আন কথা কহে ।
প্রজল্পী তাহার নাম বৃথা বাক্য কহে ॥

ভজনেতে উদাসীন কর্ম্মেতে প্রবীণ ।
বহ্বারম্ভী সে নিয়মাগ্রহী অতি দীন ॥

কৃষ্ণভক্তসঙ্গ বিনা অন্যসঙ্গে রত ।
জনসঙ্গী কু-বিষয় বিলাসে বিব্রত ॥

নানাস্থানে ভ্রমে যেই নিজ স্বার্থতরে ।
লৌল্যপর ভক্তিহীন সংজ্ঞ দেয় নরে ॥

এই ছয় নহে কভু ভক্তি অধিকারী ।
ভক্তিহীন লক্ষ্যভ্রষ্ট বিষয়ী সংসারী ॥১০॥
(শ্রীল ভক্তিসিদ্ধান্ত সরস্বতী ঠাকুর)

atyanta sangrahe yara sada chitta dhaya
atyahari bhakti-hina sei samjna paya

prakrta vastura ase bhoge yara mana
prayasi tahara nama bhakti-hina jana

krsna-katha chhadi’ jihva ana katha kahe
prajalpi tahara nama vrtha vakya kahe

bhajanete udasina karmete pravina
bahvarambhi se niyamagrahi ati dina

krsna-bhakta-sanga vina anya-sange rata
jana-sangi ku-visaya-vilase vivrata

nana-sthane bhrame yei nija svartha-tare
laulya-para bhakti-hina samjna deya nare

ei chhaya nahe kabhu bhakti adhikari
bhakti-hina laksya-bhrasta visayi samsari

(Srila Bhakti Siddhanta Saraswati Thakur)

(i) For over-acquisition, one whose mind does always run:
avaricious non-devotee—he should thus be known.

(ii) One who hankers to exploit some object mundane:
non-devotee, over-endeavourer—as such he is known.

(iii) One whose tongue speaks all but holy talks of Krishna:
he is just a gossiper of insignificant banter.

(iv) Apathetic to devotion, skilled in exploitation:
so wretched—proud usurper of the higher devotee’s position.

(v) Associates with all except Lord Krishna’s pure devotees:
a mundane socialiser in the mud of fleeting fancies.

(vi) Who wanders hither and thither for his own selfish plan:
fickle-minded non-devotee—is known such a man.

In these six ways, never fit to render pure devotion:
bereft of love divine—fallen, materialistic person.

(Bengali verse translation)

योषित्सङ्गस्य प्रातिकूल्यम्—

निष्किञ्चनस्य भगवद्भजनोन्मुखस्य
पारं परं जिगमिषोर्भवसागरस्य।
सन्दर्शनं विषयिणामथ योषितांश्च
हा हन्त हन्त विषभक्षणतोऽप्यसाधु ॥११॥
श्रीश्री भगवतश्चैतन्यचन्द्रस्य

yosit-sangasya pratikulyam—

niskinchanasya bhagavad-bhajanonmukhasya
param param jigamisor bhava-sagarasya
sandarsanam visayinam atha yositams cha
ha hanta hanta visa-bhaksanato ’py asadhu [11]
(Sri-Sri-Bhagavatas-Chaitanyachandrasya)

The severe adversity of female companionship—

Alas, for a renunciate who desires to completely cross over the ocean of mundanity and engage in the divine loving service of the Supreme Lord, to ogle a materialist and a woman is more wicked than drinking poison.

—the Supreme Lord Sri Chaitanyachandra

हरिविमुखस्य वंशादिष्वादरो भक्तिप्रतिकूलः—

धिग्जन्मनस्त्रिवृद्यत्तद्धिग्व्रतं धिग्बहुज्ञताम्।
धिक्कुलं धिक्क्रियादाक्ष्यं विमुखा ये त्वधोक्षजे ॥१२॥
याज्ञिकविप्राणां

hari-vimukhasya vamsadisv adaro bhakti-pratikulah—

dhig janmanas tri-vrd yat tad dhig vratam dhig bahu jnatam
dhik kulam dhik kriya-daksyam vimukha ye tv adhoksaje [12]
(Yajnika-vipranam)

Esteem for elevated birth and culture of a person averse to Lord Hari is unfavourable for devotion—

Our three births (seminal, investiture with the sacred thread, and sacrificial [saukra, savitrya, and daiksya]) are condemned, our vow of chastity is condemned, our profuse knowledge of the scriptures is condemned, our lineage is condemned, and our proficiency in prescribed religious rites is condemned—all is lost, because we have become averse to the transcendental Supreme Lord.

—sacrificial brahmans

जडे चिद्बुद्धिर्वर्ज्जनीया—

यस्यात्मबुद्धिः कुणपे त्रिधातुके
स्वधीः कलत्रादिषु भौम इज्यधीः।
यत्तीर्थबुद्धिः सलिले न कर्हिचिज्
जनेष्वभिज्ञेषु स एव गोखरः ॥१३॥
श्रीश्रीभागवतः

jade chid-buddhir varjaniya—

yasyatma-buddhih kunape tri-dhatuke
sva-dhih kalatradisu bhauma ijyadhih
yat-tirtha-buddhih salile na karhichij
janesv abhijnesu sa eva gokharah [13]
(Sri-Sri-Bhagavatah)

The mentality of considering mundane objects to be conscious elements is unfavourable—

One who considers his gross body to be himself, but does not identify himself with a devotee of the Lord; who considers wife, family, and associated paraphernalia to be his possessions, yet does not feel affection or attachment to a devotee of the Lord; who considers a graven image of earth or other substance to be God, yet does not conceive of the worshippable position of a devotee of the Lord; who considers some river or lake to be a holy place of pilgrimage, yet does not perceive a devotee of the Lord to be the abode of divinity incarnate—such a person is an ass among cows: a colossal fool.

—the Supreme Personality of Godhead

चित्तत्त्वे जडबुद्धिर्जडाधीनबुद्धिर्वा अपराधत्वेन परिवर्ज्जनीया—

अर्च्च्ये विष्णौ शिलाधीर्गुरुषु नरमतिर्वैष्णवे जातिबुद्धिर्
विष्णोर्वा वैष्णवानां कलिमलमथने पादतीर्थेऽम्बुबुद्धिः।
श्रीविष्णोर्नाम्निमन्त्रे सकलकलुषहे शब्दसामान्यबुद्धिर्
विष्णौ सर्व्वेश्वरेशे तदितरसमधीर्यस्य वा नारकी सः ॥१४॥
श्रीव्यासपादानां

chit-tattve jada-buddhir jadadhina-buddhir va aparadhatvena parivarjaniya—

archye visnau sila-dhir gurusu nara-matir vaisnave jati-buddhir
visnor va vaisnavanam kali-mala-mathane pada-tirthe ’mbu-buddhih
sri-visnor-namni-mantre sakala-kalusa-he sabda-samanya-buddhir
visnau sarvesvarese tad-itara-sama-dhir yasya va naraki sah [14]
(Sri-Vyasapadanam)

The offensive mentality of considering worshippable, conscious divine forms to be mundane or subordinate to mundanity must be totally abandoned—

Anyone who considers the worshippable Deity to be stone; who considers the Vaisnava Guru to be a mortal man; who considers a Vaisnava to be limited by the confines of caste, lineage, or creed; who considers the holy foot-wash of Lord Visnu or a Vaisnava to be ordinary water; who considers the Holy Name and mantra of Lord Visnu, which vanquish all sins, to be common sound vibration; and who considers the God of gods, Lord Visnu, to be merely on the level of the demigods—such a person is a diabolical devil.

—Sri Vyasadev

तपः प्रभृतीनां प्रातिकूल्यम्—

रहूगणैतत्तपसा न याति
न चेज्यया निर्व्वपणाद्गृहाद्वा।
न च्छन्दसा नैव जलाग्निसूर्य्यै
विना महत्पादरजोऽभिषेकम् ॥१५॥
श्रीजडभरतस्य

tapah prabhrtinam pratikulyam—

rahuganaitat tapasa na yati
na chejyaya nirvapanad grhad va
na chchhandasa naiva jalagni-suryair
vina mahat-pada-rajo ’bhisekam [15]
(Sri-Jadabharatasya)

The adversity of all attempts based on austerity and so on—

O Rahugan, without one’s head being adorned with the dust of the holy feet of a pure devotee, one can never attain devotion for the Supreme Lord by austerity, by Vedic worship and religiosity, by following the vow of monkhood, by following the religious duties of married life, by study and recitation of the Vedas, or by worshipping water, fire, or sun.

—Sri Jad Bharat

अच्युतसम्बन्धहीनज्ञानकर्म्मादेरपि प्रातिकूल्यम्—

नैष्कर्म्म्यमप्यच्युतभाववर्ज्जितं
न शोभते ज्ञानमलं निरञ्जनम्।
कुतः पुनः शश्वदभद्रमीश्वरे
न चार्पितं कर्म्म यदप्यकारणम् ॥१६॥
श्रीनारदस्य

achyuta-sambandha-hina-jnana-karmader api pratikulyam—

naiskarmyam apy achyuta-bhava-varjitam
na sobhate jnanam alam niranjanam
kutah punah sasvad abhadram isvare
na charpitam karma yad apy akaranam [16]
(Sri-Naradasya)

The adversity of pursuits based on knowledge (jnan) and action (karma) devoid of any relationship with the Supreme Lord Hari—

When unadulterated knowledge that is devoid of action and its reactions is never becoming without a devotional relationship with the Infallible Lord, how then will action, which is ill-fated by nature, ever be exalted without being offered to the Almighty, even if it is utterly selfless?

—Sri Narad

यमादियोगसाधनस्य वर्ज्जनीयता—

यमादिभिर्योगपथैः कामलोभहतो मुहुः।
मुकुन्दसेवया यद्वत्तथाद्धात्मा न शाम्यति ॥१७॥
श्रीनारदस्य

yamadi-yoga-sadhanasya varjaniyata—

yamadibhir yoga-pathaih kama-lobha-hato muhuh
mukunda-sevaya yadvat tathaddhatma na samyati [17]
(Sri-Naradasya)

The futility of sense control by yogic practise—

The agitated mind, repeatedly taken captive by its enemy in the form of depravity rooted in lust and greed, is directly mastered by serving the Supreme Personality of Godhead, Mukunda. It can never be likewise checked or pacified by practising the eightfold yogic discipline, which is generally based on sensual and mental repression [yama, niyama, and so on].

—Sri Narad

ब्रह्मसुखाग्रहः प्रतिकूल एव—

त्वत्साक्षात्करणाह्लादविशुद्धाब्धिस्थितस्य मे।
सुखानि गोष्पदायन्ते ब्राह्माण्यपि जगद्गुरो ॥१८॥
श्रीप्रह्लादस्य

brahma-sukhagrah pratikula eva—

tvat-saksat karanahlada-visuddhabdhi-sthitasya me
sukhani gospadayante brahmany api jagad-guro [18]
(Sri-Prahladasya)

Eagerness to attain to the bliss of Brahma must be known as unfavourable to devotion—

O Guru of the universe, now that I can directly behold Your divine form, I reside within the ocean of pure ecstasy. And all other pleasures, including the bliss of merging with Brahma, appear as insignificant as the water in a cow’s hoofprint.

—Sri Prahlad

मुक्तिस्पृहायाः प्रातिकूल्यम्—

भवबन्धच्छिदे तस्मै स्पृहयामि न मुक्तये।
भवान्प्रभुरहं दास इति यत्र विलुप्यते ॥१९॥
श्रीश्रीहनुमतः

mukti-sprhayah pratikulyam—

bhava-bandha-chchhide tasmai sprhayami na muktaye
bhavan prabhur aham dasa iti yatra vilupyate [19]
(Sri-Sri-Hanumatah)

The aspiration for liberation is particularly unfavourable—

I have no aspiration for that liberation which is meant to sever material bondage, and in which the relationship, ‘You are master, and I, servant,’ is completely lost.

—Sri Sri Hanuman

सायुज्यमुक्तिस्पृहा औद्धत्यमेव—

भक्तिः सेवा भगवतो मुक्तिस्तत्पदलङ्घनम्।
को मूढो दासतां प्राप्य प्राभवं पदमिच्छति ॥२०॥
शिरमौलिनां

sayujya-mukti-sprha auddhatyam eva—

bhaktih seva bhagavato muktis tat pada-langhanam
ko mudho dasatam prapya prabhavam padam ichchhati [20]
(Siramaulinam)

The aspiration to become one with the Absolute is nothing more than arrogance—

Bhakti is the service of the Supreme Personality of Godhead, and mukti is the overstepping of that service. Who is the fool that hankers for liberation’s throne, rejecting the servitorship of the Lord?

—Siramauli

आत्यन्तिकलयस्पृहा विवेकहीनतैव—

हन्त चित्रीयते मित्र स्मृत्वा तान्मम मानसम्।
विवेकिनोऽपि ये कुर्य्युस्तृष्णामात्यन्तिके लये ॥२१॥
केषाञ्चित्

atyantika-laya-sprha viveka-hinataiva—

hanta chitriyate mitra smrtva tan mama manasam
vivekino ’pi ye kuryus trsnam atyantike laye [21]
(Kesanchit)

The astonishing indiscrimination in the aspiration for ultimate dissolution—

Alas, my friend, my heart is simply astonished when I think of all those discriminating persons who aspire for self-extinction in perpetual, indiscriminate absolution.

—revered votary

मुक्तेर्भक्तिदास्यवाञ्छा भक्तेश्च तत्सङ्गान्मालिन्याशङ्का—

का त्वं मुक्तिरुपागतास्मि भवती कस्मादकस्मादिह
श्रीकृष्णस्मरणेन देव भवतो दासीपदं प्रापिता।
दूरे तिष्ठ मनागनागसि कथं कुर्य्यादनार्य्यं मयि
त्वन्नाम्ना निजनामचन्दनरसालेपस्य लोपो भवेत् ॥२२॥
कस्यचित्

mukter-bhakti-dasya-vanchha bhaktes cha tat-sangan-malinyasanka—

ka tvam muktir upagatasmi bhavati kasmad akasmad iha
sri-krsna-smaranena deva bhavato dasi-padam prapita
dure tistha manag anagasi katham kuryad anaryam mayi
tvan-namna nija-nama-chandana-rasalepasya lopo bhavet [22]
(Kasyachit)

Liberation prays to become devotion’s maidservant, and devotion apprehends the impurity of liberation’s association—

‘Who are you?’

‘It is I, liberation (mukti).’

‘Why have you suddenly come here?

‘O lord, because you are always absorbed in thought of Sri Krishna, I have been promoted to the position of your maidservant.’

‘Just keep a little distance from me.’

‘Oh! Why are you so harsh upon an innocent person like me?’

‘By the mere mention of your name, the sandalwood paste or Gopi-chandan tilak that adorns my body, and which represents my reputation as a devotee of the Lord, will vanish altogether.’

—votary

बहिर्म्मुखब्रह्मजन्मनोऽपि प्रतिकूलता—

तव दास्यसुखैकसङ्गिनां भवनेष्वस्त्वपि कीटजन्म मे।
इतरावसथेषु मा स्म भूदपि जन्म चतुर्म्मुखात्मना ॥२३॥
श्रीयामुनाचार्य्यस्य

bahirmukha-brahma-janmano ’pi pratikulata—

tava dasya-sukhaika-sanginam
bhavanesv astv-api kita-janma me
itarav asathesu ma sma bhud
api janma chaturmukhatmana [23]⁷
(Sri-Yamunacharyasya)

The adversity of being born as even Lord Brahma, but without Krishna consciousness—

বেদবিধি অনুসারে, কর্ম্ম করি’ এ সংসারে
জীব পুনঃ পুনঃ জন্ম পায় ।
পূর্ব্বকৃত কর্ম্মফলে, তোমার বা ইচ্ছাবলে
জন্ম যদি লভি পুনরায় ॥

তবে এক কথা মম, শুনহে পুরুষোত্তম
তব দাসসঙ্গীজন ঘরে ।
কীটজন্ম যদি হয়, তাহাতেও দয়াময়
রহিব হে সন্তুষ্ট অন্তরে ॥

তব দাসসঙ্গহীন, যে গৃহস্থ অর্ব্বাচীন
তার গৃহে চতুর্ম্মুখভূতি ।
না চাই কখন হরি, করদ্বয় জোড় করি’
করে তব কিঙ্কর মিনতি ॥২৩॥
(শ্রীল ভক্তিবিনোদ ঠাকুর)

veda-vidhi anusare karma kari’ e samsare
jiva punah punah janma paya
purva-krta karma-phale tomara va ichchha-bale
janma yadi labhi punaraya

tabe eka katha mama suna he purusottama
tava dasa-sangi-jana ghare
kita-janma yadi haya tahateo dayamaya
rahiba he santusta antare

tava dasa-sanga-hina ye grhastha arvachina
tara grhe chaturmukha-bhuti
na chai kakhana hari kara-dvaya joda kari’
kare tava kinkara minati

(Srila Bhakti Vinod Thakur)

According to Vedic injunction
who acts out his worldly function
that soul takes birth again and again;
according to my previous action
or Your divine predilection
if another birth for me does remain:

then just one thing I have to say
O hear me Lord, if You may:
if within the home of your devotee
I may be born in an insect body
that cannot but be Your mercy
in my heart I’ll be ever happy.

Devoid of Your devotee’s company
in an ignorant non-devotee’s family
to be born as even Brahma, the creator:
for that, O Lord, I’ll never ask You
—with folded hands now before You
this is the earnest prayer of Your servitor.

(Bengali verse translation)

गौरभक्तिरसज्ञस्यान्यत्र चिद्रसेऽपि प्रातिकूल्यानुभूतिः—

वासो मे वरमस्तु घोरदहनज्वालावलीपञ्जरे
श्रीचैतन्यपदारविन्दविमुखैर्मा कुत्रचित्सङ्गमः।
वैकुण्ठादिपदं स्वयञ्च मिलितं नो मे मनो लिप्सते
पादाम्भोजरजश्छटा यदि मनाग्गौरस्य नो रस्यते ॥२४॥
श्रीप्रबोधानन्दपादानां

gaura-bhakti-rasajnasyanyatra chid-rase ’pi pratikulyanubhutih—

vaso me varam astu ghora-dahana-jvalavali-panjare
sri-chaitanya-padaravinda-vimukhair ma kutrachit sangamah
vaikunthadi-padam svayan cha militam no me mano lipsate
padambhoja-rajas chhata yadi manag gaurasya no rasyate [24]
(Sri-Prabodhanandapadanam)

The pure devotee who knows the paramount, immaculate nectar of devotion for Sri Chaitanyadev distrusts all else, even to the point of considering the culture of other spiritual relationships to be opposition—

Let me remain within a cage of blazing fire, but never in the association of persons averse to the holy lotus feet of Sri Chaitanya Mahaprabhu. If I never get even the slightest taste of the nectar of a tiny particle of the pollen of the lotus feet of Sri Gauranga, my heart has no aspiration for a position in the great spiritual planets headed by Vaikuntha—even if it is mine for the taking.

—Sri Prabodhananda Saraswati

ऐकान्तिकभक्तस्य क्षयावशिष्टदोषदर्शनाग्रहो वर्ज्जनीयः—

दृष्टैः स्वभावजनितैर्वपुषश्च दोषैर्
न प्राकृतत्वमिह भक्तजनस्य पश्येत्।
गङ्गाम्भसां न खलु बुद्बुदफेनपङ्कैर्
ब्रह्मद्रवत्वमपगच्छति नीरधर्म्मैः ॥२५॥
श्रीरूपपादानां

aikantika-bhaktasya ksayavasista-dosa-darsanagraho varjaniyah—

drstaih svabhava-janitair vapusas cha dosair
na prakrtatvam iha bhakta-janasya pasyet
gangambhasam na khalu bud-buda-phena-pankair
brahma-dravatvam apagachchhati nira-dharmaih [25]⁸
(Sri-Rupapadanam)

—Sri Rupa Goswami

The tendency to find the dying remnants of personal defects in an exclusive devotee must be abandoned—

স্বভাব জনিত আর বপুদোষে ক্ষণে ।
অনাদর নাহি কর শুদ্ধ ভক্তজনে ॥

পঙ্কাদি জলীয় দোষে কভু গঙ্গাজলে ।
চিন্ময়ত্ব লোপ নহে সর্ব্বশাস্ত্রে বলে ॥

অপ্রাকৃত ভক্তজন পাপ নাহি করে ।
অবশিষ্ট পাপ যায় কিছুদিন পরে ॥২৫॥
(শ্রীল ভক্তিসিদ্ধান্ত সরস্বতী ঠাকুর)

svabhava janita ara vapu-dose ksane
anadara nahi kara suddha bhakta-jane

pankadi jaliya dose kabhu ganga-jale
chinmayatva lopa nahe sarva-sastre bale

aprakrta bhakta-jana papa nahi kare
avasista papa yaya kichhu-dina pare

(Srila Bhakti Siddhanta Saraswati Thakur)

For defects in his nature, or defects in his body
one should never disrespect Lord Krishna’s pure devotee.

If mud, foam, and bubbles appear in Ganges water
it never loses divinity—so says the scripture.

The devotee of divinity—he does never sin
and if a remnant does remain, soon that too is gone.

(Bengali verse translation)

परदोषानुशीलनं वर्ज्जनीयम्—

परस्वभावकर्म्माणि यः प्रशंसति निन्दति।
स आशु भ्रश्यते स्वार्थादसत्याभिनिवेशतः ॥२६॥
श्रीश्रीभागवतः

para-dosanusilanam varjaniyam—

para-svabhava-karmani yah prasamsati nindati
sa asu bhrasyate svarthad asatyabhinivesatah [26]
(Sri-Sri-Bhagavatah)

The practise of finding faults in others must be abandoned—

To pointlessly judge others is a defect, and therefore such a practise must be abandoned. O Uddhava, you should neither praise nor abuse the nature and actions of others, because you will become preoccupied with falsehood and your best self-interest will be lost.

—the Supreme Personality of Godhead

व्रजरसाश्रितानां भुक्तिमुक्तिस्पृहा तथा ऐश्वर्य्यमिश्रा वैकुण्ठपतिसेवापि त्याज्यत्वेन गण्याः—

असद्वार्त्तावेश्या विसृज मतिसर्व्वस्वहरणीः
कथा मुक्तिव्याघ्र्या न शृणु किल सर्व्वात्मगिलनीः।
अपि त्यक्त्वा लक्ष्मीपतिरतिमितो व्योमनयनीं
व्रजे राधाकृष्णौ स्वरतिमणिदौ त्वं भज मनः ॥२७॥
श्रीरघुनाथपादानां

vraja-rasasritanam bhukti-mukti-sprha tatha aisvarya-misra vaikuntha-pati-sevapi tyajyatvena ganyah—

asad-varta-vesya visrja mati-sarvasva-haranih
katha mukti-vyaghrya na srnu kila sarvatma-gilanih
api tyaktva laksmi-pati-ratim ito vyoma-nayanim
vraje radha-krsnau sva-rati-manidau tvam bhaja manah [27]⁹
(Sri-Raghunathapadanam)

—Sri Raghunath Das Goswami

For the pure devotees who have taken refuge in the mellow of pure devotion in Vrndavan, even the reverential service of Lord Narayan in Vaikuntha is considered to be as adverse as the aspiration for worldly pleasure or liberation—

কৃষ্ণবার্ত্তা বিনা আন, ‘অসদ্বার্ত্তা’ বলি’ জান
সেই বেশ্যা অতি ভয়ঙ্করী ।
শ্রীকৃষ্ণবিষয় মতি, জীবের দুর্ল্লভ অতি
সেই বেশ্যা মতি লয় হরি ॥

শুন মন, বলি হে তোমায় ।
মুক্তি-নামে শার্দ্দুলিনী, তার কথা যদি শুনি
সর্ব্বাত্মসম্পত্তি গিলি’ খায় ॥

তদুভয় ত্যাগ কর, মুক্তিকথা পরিহর
লক্ষ্মীপতিরতি রাখ দূরে ।
সে রতি প্রবল হলে, পরব্যোমে দেয় ফেলে
নাহি দেয় বাস ব্রজপুরে ॥

ব্রজে রাধাকৃষ্ণ-রতি, অমূল্য ধনদ অতি
তাই তুমি ভজ চীরদিন ।
রূপ-রঘুনাথ-পায়, সেই রতি প্রার্থনায়
এ ভক্তিবিনোদ দীনহীন ॥২৭॥
(শ্রীল ভক্তিবিনোদ ঠাকুর)

krsna-varta vina ana ‘asad-varta’ bali’ jana
sei vesya ati bhayankari
sri-krsna-visaya mati jivera durlabha ati
sei vesya mati laya hari

suna mana, bali he tomaya
mukti-name sardulini tara katha yadi suni
sarvatma-sampatti gili’ khaya

tad ubhaya tyaga kara mukti-katha parihara
laksmi-pati-rati rakha dure
se rati prabala ha’le paravyome deya phele
nahi deya vasa vraja-pure

vraje radha-krsna-rati amulya dhanada ati
tai tumi bhaja chira-dina
rupa-raghunatha-paya sei rati prarthanaya
e bhaktivinoda dina-hina

(Srila Bhakti Vinod Thakur)

Anything but Krishna’s message
know as falsehood such a passage
such a harlot is so very dangerous:
devotion to the Lord Sri Krishna
rarely gotten by the jiva—
that harlot steals away this consciousness.

O dear mind, please hear my prayer:
And if you hear the presentation
of the tigress liberation
all the soul’s good prospect she’ll devour.

Both temptations please abandon
and not to speak of liberation
curb attraction for the Lord Narayan;
by attraction to that plane
to Vaikuntha you’ll be hurled down—
denied the chance to live in Sri Vrndavan.

Love for Radha-Krishna in Vraja
bestows the most precious treasure;
adore Them in your heart eternally;
Rupa-Raghunath’s feet
for such devotion, does entreat
this Bhakti Vinod, bereft, in all humility.

(Bengali verse translation)

इति श्रीप्रपन्नजीवनामृते

श्रीभक्तवचनामृतान्तर्गतः

प्रातिकूल्यविवर्ज्जनं नाम चतुर्थोऽध्यायः।

iti sri-prapanna-jivanamrte

sri-bhakta-vachanamrtantargatah

pratikulya-vivarjanam nama chaturtho ’dhyayah

Thus ends the fourth chapter,

Rejection of the Unfavourable

from

Words of Nectar from the Devotees

Life-Nectar of the Surrendered Souls,

Positive and Progressive Immortality

पञ्चमोऽध्यायः

Chapter Five

श्रीभक्तवचनामृतम्

Sri Bhakta-vachanamrtam
Words of Nectar from the Devotees

रक्षिष्यतीति विश्वासः

Raksisyatiti Visvasah
Full Confidence in the Lord’s Protection

रक्षिष्यति हि मां कृष्णो भक्तानां बान्धवश्च सः।
क्षेमं विधास्यतीति यद्विश्वासोऽत्रैव गृह्यते ॥१॥

raksisyati hi mam krsno bhaktanam bandhavas cha sah
ksemam vidhasyatiti yad visvaso ’traiva grhyate [1]

‘Certainly Lord Krishna will protect me, because He is the friend of the devotees. He will definitely bless us with all auspiciousness and success.’

Within this chapter, such faith is sustained.

सर्व्वलोकेषु श्रीकृष्णपादाब्जैकरक्षकत्वम्—

मर्त्त्यो मृत्युव्यालभीतः पलायन्
लोकान्सर्व्वान्निर्भयं नाध्यगच्छत्।
त्वत्पादाब्जं प्राप्य यदृच्छयाद्य
सुस्थः शेते मृत्युरस्मादपैति ॥२॥
श्रीदेवक्याः

sarva-lokesu sri-krsna-padabjaika-raksakatvam—

martyo mrtyu-vyala-bhitah palayan
lokan sarvan nirbhayam nadhyagachchhat
tvat-padabjam prapya yadrchchhayadya
susthah sete mrtyur asmad apaiti [2]
(Sri-Devakyah)

The lotus feet of Lord Sri Krishna: the only protection for all planes of life—

O Supreme Lord, despite fleeing throughout every planet of the universe out of fear of the black snake of death, the mortal being cannot find a place devoid of fear. But when he is blessed with the fortune of coming to the shelter of Your lotus feet, he becomes reposed with a peaceful heart, and death itself flees from his company.

—Srimati Devaki

मायाधीशस्यैव भगवतः क्षेमविधातृत्वम्—

विश्वस्य यः स्थितिलयोद्भवहेतुराद्यो
योगेश्वरैरपि दुरत्यययोगमायः।
क्षेमं विधास्यति स नो भगवांस्त्र्यधीशस्
तत्रास्मदीयविमृशेन कियानिहार्थः ॥३॥
श्रीब्रह्मणः

mayadhisasyaiva bhagavatah ksema-vidhatrtvam—

visvasya yah sthiti-layodbhava-hetur adyo
yogesvarair api duratyaya-yoga-mayah
ksemam vidhasyati sa no bhagavams tryadhisas
tatrasmadiya-vimrsena kiyan iharthah [3]
(Sri-Brahmanah)

Only the absolute magician, the Supreme Lord, is capable of bestowing all good fortune—

The Supreme Lord of the three worlds, who is the cause of the universal creation, sustenance, and annihilation, and whose magical potency is insurmountable for even the greatest yogis, will surely bless us with all good fortune. Could we ever doubt this?

—Lord Brahma

आपद्यपि श्रीकृष्णकथैकरक्षणविश्वासः—

तं मोपयातं प्रतियन्तु विप्रा
गङ्गा च देवी धृतचित्तमीशे।
द्विजोपसृष्टः कुहकस्तक्षको वा
दशत्वलं गायत विष्णुगाथाः ॥४॥
श्रीविष्णुरातस्य

apady api sri-krsna-kathaika-raksana-visvasah—

tam mopayatam pratiyantu vipra
ganga cha devi dhrta-chittam ise
dvijopasrstah kuhakas taksako va
dasatv alam gayata visnu-gathah [4]
(Sri-Visnuratasya)

Faith, even in the face of impending doom, that tidings of Lord Krishna (Sri Hari-katha) is the only protection—

O pure brahmans, may you kindly know me as a surrendered soul, and let Mother Ganges accept me as one whose heart is offered to Lord Krishna. Let the winged serpent Taksaka or whatever magical creation has been incited by the son of the brahman bite me immediately if it so desires; may you all simply go on singing the glories of the Lord.

—Maharaj Pariksit

हरिदासा हरिणा रक्षिता एव—

मा भैर्मन्दमनो विचिन्त्य बहुधा यामीश्चिरं यातना
नैवामी प्रभवन्ति पापरिपवः स्वामी ननु श्रीधरः।
आलस्यं व्यपनीय भक्तिसुलभं ध्यायस्व नारायणं
लोकस्य व्यसनापनोदनकरो दासस्य किं न क्षमः ॥५॥
श्रीकुलशेखरस्य

hari-dasa harina raksita eva—

ma bhair mandamano vichintya bahudha yamis chiram yatana
naivami prabhavanti papa-ripavah svami nanu sridharah
alasyam vyapaniya bhakti-sulabham dhyayasva narayanam
lokasya vyasanapanodanakaro dasasya kim na ksamah [5]
(Sri-Kulasekharasya)

The servants of Lord Hari are always protected by Lord Hari—

O wicked mind, fear not the thought of the multifarious, perpetual tortures that are your due. Your enemies—your sins, have no claim over you because the only actual lord and master is the Supreme Lord, Sridhar. Give up your apathy, and absorb your thoughts in Lord Narayan, who is happily attainable by devotion. Is not He who destroys the calamities of all planets capable of annihilating the defects of His personal servitors?

—Sri Kulasekhar

संसारदुःखक्लिष्टानां श्रीविष्णोः परमं पदमेवैकाश्रयः—

भवजलधिगतानां द्वन्द्ववाताहतानां
सुतदुहितृकलत्रत्राणभारार्द्दितानाम्।
विषमविषयतोये मज्जतामप्लवानां
भवति शरणमेको विष्णुपोतो नराणाम् ॥६॥
श्रीकुलशेखरस्य

samsara-duhkha-klistanam sri-visnoh paramam padam evaikasrayah—

bhava-jaladhi-gatanam dvandva-vatahatanam
suta-duhitr-kalatra-trana-bhararditanam
visama-visaya-toye majjatam aplavanam
bhavati saranam eko visnu-poto naranam [6]
(Sri-Kulasekharasya)

The holy feet of Lord Visnu are the only shelter for persons tormented by the miseries of material existence—

For those persons who, bereft of a vessel, have fallen into the ocean of mundane existence; who are being lashed by the hurricane of duality based on mundane attraction and aversion; who are crushed by the burden of protecting wife, family, and so on; who are drowning in the ghastly whirlpool of sensual pleasures—the only shelter is the lifeboat of the holy lotus feet of the Supreme Lord, Visnu.

—Sri Kulasekhar

श्रीकृष्णभजनमेव मर्त्त्यानाममृतप्रदम्—

इदं शरीरं शतसन्धिजर्ज्जरं
पतत्यवश्यं परिणामपेशलम्।
किमौषधं पृच्छसि मूढ दुर्म्मते
निरामयं कृष्णरसायनं पिब ॥७॥
श्रीकुलशेखरस्य

sri-krsna-bhajanam eva martyanam amrta-pradam—

idam sariram sata-sandhi-jarjaram
pataty avasyam parinama-pesalam
kim ausadham prchchhasi mudha durmate
niramayam krsna-rasayanam piba [7]¹⁰
(Sri-Kulasekharasya)

—Sri Kulasekhar

Only pure devotion for Lord Krishna awards immortality to the mortal—

শত সন্ধি জর জর, তব এই কলেবর
পতন হইবে একদিন ।
ভস্ম কৃমি বিষ্ঠা হবে, সকলের ঘৃণ্য তবে
ইহাতে মমতা অর্ব্বাচীন ॥

ওরে মন শুন মোর এ সত্য বচন ।
এ রোগের মহৌষধি, কৃষ্ণনাম নিরবধি
নিরাময় কৃষ্ণ রসায়ন ॥
(শ্রীল ভক্তিবিনোদ ঠাকুর)

sata sandhi jara jara tava ei kalevara
patana haibe eka-dina
bhasma krmi vistha habe sakalera ghrnya tabe
ihate mamata arvachina

ore mana suna mora e satya vachana
e rogera mahausadhi krsna-nama niravadhi
niramaya krsna rasayana

(Srila Bhakti Vinod Thakur)

A dancing puppet of a hundred joints
your mortal coil in its last moments:
this physical form is doomed to destruction.

Ashes to ashes, worm and dung
what was beautiful once is a horrible thing …
to adore it is the gravest misconception.

My dear mind, hear the truth attentively:
the panacea for this malady—
chant Krishna’s name constantly;
Krishna is the life of immortality.

अत्यधमेष्वपि भगवन्नाम्नोऽभीष्टदातृत्वम्—

सत्यं ब्रवीमि मनुजाः स्वयमूर्द्ध्वबाहु
र्यो यो मुकुन्द नरसिंह जनार्द्दनेति।
जीवो जपत्यनुदिनं मरणे रणे वा
पाषाणकाष्ठसदृषाय ददात्यभीष्टम् ॥८॥
श्रीकुलशेखरस्य

aty-adhamesv api bhagavan-namno ’bhista-datrtvam—

satyam bravimi manujah svayam urdhva-bahur
yo yo mukunda narasimha janardaneti
jivo japaty anudinam marane rane va
pasana-kastha-sadrsaya dadaty abhistam [8]
(Sri-Kulasekharasya)

The Holy Name of the Lord bestows the most cherished objective upon even the most fallen—

O human civilisation, with arms upraised I proclaim this truth! The Holy Name awards all desired success upon even stone- or wooden-hearted persons who, in the struggle for existence, constantly chant the Lord’s names such as Mukunda, Narasimha, and Janardan.

—Sri Kulasekhar

स्वशत्रवेऽपि सद्गतिदायको हरिः—

अहो बकी यं स्तनकालकूटं
जिघांसयापाययदप्यसाध्वी।
लेभे गतिं धात्र्युचितां ततोऽन्यं
कं वा दयालुं शरणं व्रजेम ॥९॥
श्रीमदुद्धवस्य

sva-satrave ’pi sad-gati-dayako harih—

aho baki yam stana-kala-kutam
jighamsayapayayad apy asadhvi
lebhe gatim dhatry-uchitam tato ’nyam
kam va dayalum saranam vrajema [9]

(Srimad-Uddhavasya)

Sri Hari awards a divine destination to even His enemy—

How astonishing! When Putana, the wicked sister of Bakasura, tried to kill child Krishna by offering Him deadly poison on her breast, she reached a position befitting the Lord’s nursemaid. Could I ever have as merciful a shelter as that Lord Krishna?

—Srimad Uddhava

अयोग्यानामप्याशास्थलम्—

दुरन्तस्यानादेरपरिहरणीयस्य महतो
विहीनाचारोऽहं नृपशुरशुभस्यास्पदमपि।
दयासिन्धो बन्धो निरवधिकवात्सल्यजलधेस्
तव स्मारं स्मारं गुणगणमितीच्छामिगतभीः ॥१०॥
श्रीयामुनाचार्य्यस्य

ayogyanam apy asa-sthalam—

durantasyanader apariharaniyasya mahato
vihinacharo ’ham nr-pasur asubhasyaspadam api
daya-sindho bandho niravadhika-vatsalya-jaladhes
tava smaram smaram guna-ganam itichchhami gatabhih [10]
(Sri-Yamunacharyasya)

The reservoir of hope for even the unqualified—

O sea of compassion, I am no better than a wicked animal on two feet, the most incorrigible parasite—a beginningless and endless reservoir of the greatest inauspiciousness. Nonetheless, I abide in fearlessness, repeatedly remembering the divine qualities of You—the endless ocean of affection and the supreme friend.

—Sri Yamun Acharya

असकृदपराधिनामपि मोचकः—

रघुवर यदभूस्त्वं तादृशो वायसस्य
प्रणत इति दयालुर्यस्य चैद्यस्य कृष्ण।
प्रतिभवमपराद्धुर्मुग्ध सायुज्यदोऽभूर्
वद किमपदमागस्तस्य तेऽस्ति क्षमायाः ॥११॥
श्रीयामुनाचार्य्यस्य

asakrd-aparadhinam api mochakah—

raghuvara yad abhus tvam tadrso vayasasya
pranata iti dayalur yasya chaidyasya krsna
pratibhavam aparaddhur mugdha sayujyado ’bhur
vada kim apadam agas tasya te ’sti ksamayah [11]
(Sri-Yamunacharyasya)

The deliverer of even repeated offenders—

O Lord of the Raghu dynasty, just for bowing his head to You, You were merciful upon that crow (who was so offensive that he clawed at the breast of Sitadevi).

O charming Krishna, You awarded the salvation of merging into Your effulgence (sayujya-mukti) to Sisupal, who was an offender birth after birth.

Now please tell me, is there any offence that cannot be pardoned by You?

—Sri Yamun Acharya

शरणागतहेलनं तस्मिन्नसम्भवम्—

अभूतपूर्व्वं मम भावि किंवा
सर्व्वं सहे मे सहजं हि दुःखम्।
किन्तु त्वदग्रे शरणागतानां
पराभवो नाथ न तेऽनुरूपः ॥१२॥
श्रीयामुनाचार्य्यस्य

saranagata-helanam tasminn asambhavam—

abhuta-purvam mama bhavi kimva
sarvam sahe me sahajam hi duhkham
kintu tvad agre saranagatanam
parabhavo natha na te ’nurupah [12]
(Sri-Yamunacharyasya)

It is impossible for Him to neglect His surrendered devotee—

O Lord, after all, what unprecedented trials may befall me now? I can tolerate anything and everything; no doubt, unhappiness is my natural companion. Nonetheless, it will not become You to allow the neglect of Your surrendered soul who now stands before You.

—Sri Yamun Acharya

बहिरन्यथा प्रदर्शयतोऽपि स्वरूपतः पालकत्वम्—

निराशकस्यापि न तावदुत्सहे
महेश हातुं तव पादपङ्कजम्।
रुषा निरस्तोऽपि शिशुः स्तनन्धयो
न जातु मातुश्चरणौ जिहासति ॥१३॥
श्रीयामुनाचार्य्यस्य

bahir anyatha pradarsayato ’pi svarupatah palakatvam—

nirasakasyapi na tavad utsahe
mahesa hatum tava pada-pankajam
rusa nirasto ’pi sisuh stanandhayo
na jatu matus charanau jihasati [13]
(Sri-Yamunacharyasya)

He is our natural guardian, even if externally He shows otherwise—

O Almighty Lord, even if You make me hopeless, I can never leave Your lotus feet in any condition. If the mother becomes angry and separates her child from her breast, does the child thereby leave the feet (shelter) of his mother?

—Sri Yamun Acharya

तदितराश्रयाभावात्तस्यैवैकरक्षकत्वम्—

भूमौ स्खलितपादानां भूमिरेवावलम्बनम्।
त्वयि जातापराधानां त्वमेव शरणं प्रभो ॥१४॥
स्कान्दे

tad itarasrayabhavat tasyaivaika-raksakatvam—

bhumau skhalita-padanam bhumir evavalambanam
tvayi jataparadhanam tvam eva saranam prabho [14]
(Sp)

He is proven to be the only shelter since there is actually no shelter but Him—

For those who have stumbled and fallen upon the ground, that very ground is the only support by which they can arise once again. Likewise, for those who have offended You, O Lord, You alone are their only refuge.

—Skanda-purana

निराश्रयाणामेवैकाश्रयः—

विवृतविविधबाधे भ्रान्तिवेगादगाधे
बलवति भवपुरे मज्जतो मे विदूरे।
अशरणगणबन्धो हा कृपाकौमुदीन्दो
सकृदकृतविलम्बं देहि हस्तावलम्बम् ॥१५॥
श्रीरूपपादानां

nirasrayanam evaikasrayah—

vivrta-vividha-badhe bhranti vegad agadhe
balavati bhavapure majjato me vidure
asarana-gana-bandho ha krpa-kaumudindo
sakrd-akrtavilambam dehi hastavalambam [15]
(Sri-Rupapadanam)

The only shelter for the shelterless—

I am drowning in some remote region of a fathomless, treacherous ocean—the vast sea of frustration, swept by the tide of hallucination. O friend of the shelterless, O benediction moon, please just once now lend me Your helping hand.

—Sri Rupa Goswami

विलम्बासहनस्य भक्तस्य तद्रक्षणविश्रब्धत्वम्—

या द्रौपदीपरित्राणे या गजेन्द्रस्य मोक्षणे।
मय्यार्त्ते करुणामूर्त्ते सा त्वरा क्व गता हरे ॥१६॥
जगन्नाथस्य

vilambasahanasya bhaktasya tad raksana-visrabdhatvam—

ya draupadi paritrane ya gajendrasya moksane
mayy arte karuna-murte sa tvara kva gata hare [16]
(Jagannathasya)

The devotee who needs immediate protection has full faith that the Lord will come to his aid—

O compassion incarnate, now I am in danger. O Lord Hari, where is that urgency You showed in delivering Draupadi and liberating Gajendra?

—Jagannath

रक्षिष्यतीतिविश्वासस्य प्रकाशमाधुर्य्यम्—

तमसि रविरिवोद्यन्मज्जतामप्लवानां
प्लव इव तृषितानां स्वादुवर्षीव मेघः।
निधिरिव निधनानां तीव्रदुःखामयानां
भिषगिव कुशलं नो दातुमायाति शौरिः ॥१७॥
श्रीद्रौपद्याः

raksisyatiti-visvasasya prakasa-madhuryam—

tamasi ravir ivodyan majjatam aplavanam
plava iva trsitanam svadu-varsiva meghah
nidhir iva nidhananam tivra-duhkhamayanam
bhisag iva kusalam no datum ayati saurih

(Sri-Draupadyah)

The revealed sweetness of confidence in the Lord’s protection—

Like the sun ascending through the darkness
like a boat for the helplessly drowning
like a raincloud of sweet waters for the parched;
like a treasure for the impoverished
like a physician for the deadly afflicted—
the Lord Sri Krishna is now coming to bless us
with all good fortune.

—Srimati Draupadi

तद्रक्षकत्वे तत्कारुण्यमेव कारणम्—

प्राचीनानां भजनमतुलं दुष्करं शृण्वतो मे
नैराश्येन ज्वलति हृदयं भक्तिलेशालसस्य।
विश्वद्रीचीमघहर तवाकर्ण्य कारुण्यवीचीम्
आशाबिन्दूक्षितमिदमुपैत्यन्तरे हन्त शैत्यम् ॥१८॥
श्रीरूपपादानां

tad raksakatve tat karunyam eva karanam—

prachinanam bhajanam atulam duskaram srnvato me
nairasyena jvalati hrdayam bhakti-lesalasasya
visva-drichim aghahara tavakarnya karunya vichim
asa-binduksitam idam upaity antare hanta saityam [18]
(Sri-Rupapadanam)

The cause of the Lord’s protectiveness is His mercy alone—

O destroyer of sin, my heart is averse to a trace of devotion, and it burns in the fire of hopelessness when I hear about the incomparable, formidable devotional services rendered by the great predecessor devotees. But now that I have heard about the wave of Your mercy which floods the universe, the core of my heart, sprinkled by a drop of hope, is soothed with cooling relief once again.

—Sri Rupa Goswami

भगवतः श्रीचैतन्यरूपस्य परमौदार्य्यम्—

हा हन्त चित्तभुवि मे परमोषरायां
सद्भक्तिकल्पलतिकाङ्कुरिता कथं स्यात्।
हृद्येकमेव परमाश्वसनीयमस्ति
चैतन्यनाम कलयन्न कदापि शोच्यः ॥१९॥
श्रीप्रबोधानन्दपादानां

bhagavatah sri-chaitanya-rupasya param audaryam—

ha hanta chitta-bhuvi me paramosarayam
sad-bhakti-kalpa-latikankurita katham syat
hrdy ekam eva paramasvasaniyam asti
chaitanya-nama kalayan na kadapi sochyah [19]
(Sri-Prabodhanandapadanam)

The supreme magnanimity of the Supreme Lord Sri Chaitanyadev—

Alas, alas! How will the charming wish-fulfilling creeper of pure devotion ever sprout from the desperately barren planes of my consciousness?

Despite my predicament, just one great hope awakens in my heart: by chanting the name of Sri Chaitanyadev, nothing can remain to be lamented for by anyone at any time.

—Sri Prabodhananda Saraswati

श्रीगौरहरेः सर्व्वोपायविहीनेष्वपि रक्षकत्वम्—

ज्ञानादिवर्त्मविरुचिं व्रजनाथभक्ति
रीतिं न वेद्मि न च सद्गुरवो मिलन्ति।
हा हन्त हन्त मम कः शरणं विमूढ
गौरोहरिस्तव न कर्णपथं गतोऽस्ति ॥२०॥
श्रीप्रबोधानन्दपादानां

sri-gaurahareh sarvopaya-vihinesv api raksakatvam—

jnanadi-vartma-viruchim vraja-natha-bhakti-
ritim na vedmi na cha sad-guravo milanti
ha hanta hanta mama kah saranam vimudha
gauro-haris tava na karna-patham gato ’sti [20]
(Sri-Prabodhanandapadanam)

Sri Gaurahari is the saviour of even those bereft of any method of approach—

I know not the way of love in Sri Vrndavan
which breeds disloyalty to wisdom and the world;
nor do I come to meet with saintly teachers—
to whom shall I surrender, where shall I go?
O foolish fellow! You cannot have heard about
the Golden Lord, Sri Gaura Mahaprabhu.

—Sri Prabodhananda Saraswati

इति श्रीप्रपन्नजीवनामृते

श्रीभक्तवचनामृतान्तर्गतो

रक्षिष्यतीति विश्वासो नाम पञ्चमोऽध्यायः।

iti sri-prapanna-jivanamrte

sri-bhakta-vachanamrtantargato

raksisyatiti visvaso nama panchamo ’dhyayah

thus ends the fifth chapter

Confidence in the Lord’s Protection

from

Words of Nectar from the Devotees

Life-Nectar of the Surrendered Souls

Positive and Progressive Immortality

षष्ठोऽध्यायः

Chapter Six

श्रीभक्तवचनामृतम्म्

Sri Bhakta-vachanamrtam
Words of Nectar from the Devotees

गोप्तृत्वे-वरणम्

Goptrtve-varanam
Embracing the Lord’s Guardianship

हे कृष्ण! पाहि मां नाथ कृपयात्मगतं कुरु ।
इत्येवं प्रार्थनं कृष्णं प्राप्तुं स्वामिस्वरूपतः ॥१॥
गोप्तृत्वे वरणं ज्ञेयं भक्तैर्हृद्यतरं ।
परम्प्रपत्त्येकार्थकत्वेन तदङ्गित्वेन तत्स्मृतम् ॥२॥

he krsna! pahi mam natha krpayatmagatam kuru
ity evam prarthanam krsnam praptum svami-svarupatah [1] goptrtve varanam jneyam bhaktair hrdyataram param
prapatty ekarthakatvena tad angitvena tat smrtam [2]

‘O Krishna, please protect me! My dear Lord, kindly accept me as Your own.’

Such a prayer, as well as the prayer to obtain Sri Krishna as one’s lord and master, is the supreme solace to the hearts of the pure devotees, and is known by them as goptrtve-varanam—Embracing the Lord’s Guardianship. Because it expresses one and the same ideal as unconditional surrender, goptrtve-varanam is accepted as the chief of the six limbs of surrender.

श्रीभगवतो भक्तभावेनाश्रयप्रार्थनम्—

अयि नन्दतनुज किङ्करं
पतितं मां विषमे भवाम्बुधौ।
कृपया तव पादपङ्कज-
स्थितधूलीसदृशं विचिन्तय ॥३॥
श्रीश्रीभगवतश्चैतन्यचन्द्रस्य

sri-bhagavato bhakta-bhavenasraya-prarthanam—

ayi nanda-tanuja kinkaram
patitam mam visame bhavambudhau
krpaya tava pada-pankaja-
sthita-dhuli-sadrsam vichintaya [3]
(Sri-Sri-Bhagavatas-Chaitanyachandrasya)

Appearing as His own devotee, the Supreme Lord Himself prays for refuge—

O Nanda Nandan, son of King Nanda, although I am Your eternal servitor, I have fallen into the terrible ocean of material existence due to the fructification of my own deeds (karma). Please graciously consider me to be a particle of dust at Your lotus feet.

—the Supreme Lord Sri Chaitanyachandra

सर्व्वसद्गुणविग्रह आत्मप्रदो हरिरेव गोप्तृत्वेन वरणीयः—

कः पण्डितस्त्वदपरं शरणं समीयाद्
भक्तप्रियादृतगिरः सुहृदः कृतज्ञात्।
सर्व्वान्ददाति सुहृदो भजतोऽभिकामान्
आत्मानमप्युपचयापचयौ न यस्य ॥४॥
श्रीमदक्रूरस्य

sarva-sad-guna-vigraha atma-prado harir eva goptrtvena varaniyah—

kah panditas tvad-aparam saranam samiyad
bhakta-priyad rta-girah suhrdah krtajnat
sarvan dadati suhrdo bhajato ’bhikaman
atmanam apy upachayapachayau na yasya [4]
(Srimad-Akrurasya)

Only the self-giving Lord Sri Hari, the Supreme Good, should be petitioned for guardianship—

You give Your affection to Your devotees, Your word is truth, You are the ever-grateful friend. Can any intelligent person thus take refuge in anyone but You? You fulfil all the desires of the sincere souls that serve You, giving Your very self to them; and yet, You are neither augmented nor diminished thereby.

—Srimad Akrura

श्रीकृष्णचरणमेव प्रपन्नानां सन्तापहारिसुधावर्षि आतपत्रम्—

तापत्रयेणाभिहतस्य घोरे
सन्तप्यमानस्य भवाध्वनीश।
पश्यामि नान्यच्छरणं तवाङ्घ्रि
द्वन्द्वातपत्रादामृताभिवर्षात् ॥५॥
श्रीमदुद्धवस्य

sri-krsna-charanam eva prapannanam santapa-hari-sudha-varsi atapatram—

tapa-trayenabhihatasya ghore
santapyamanasya bhavadhvan isa
pasyami nanyach charanam tavanghri-
dvandvatapatrad amrtabhivarsat [5]
(Srimad-Uddhavasya)

The lotus feet of Lord Krishna are the umbrella to vanquish the suffering of His surrendered souls, and shower nectar upon them—

O Master, for persons afflicted by the triple miseries in this ghastly course of material existence, I see no other shelter but the umbrella of Your holy lotus feet, from which the rain of eternal nectar showers down.

—Srimad Uddhava

षड्रिपुताडितस्य शान्तिहीनस्य स्वनाथचरणाश्रयमेवाभयाशोकामृतप्रदम्—

चिरमिह वृजिनार्त्तस्तप्यमानोऽनुतापैर्
अवितृषषडमित्रोऽलब्धशान्तिः कथञ्चित्।
शरणद समुपेतस्त्वत्पदाब्जं परात्मन्न्
अभयमृतमशोकं पाहि मापन्नमीश ॥६॥
श्रीमुचुकुन्दस्य

sad-ripu-taditasya santi-hinasya sva-natha-charanasrayam evabhayasokamrta-pradam—

chiram iha vrjinartas tapyamano ’nutapair
avitrsa-sad-amitro ’labdha-santih kathanchit
saranada samupetas tvat padabjam paratmann
abhayam rtam asokam pahi mapannam isa [6]
(Sri-Muchukundasya)

For the disturbed soul who is flogged by his six enemies, only the shelter of the lotus feet of his natural Master awards him immortality in fearlessness and sorrowlessness—

O Supreme Soul, for time immemorial in this material world I have been tormented with sin, stung with remorse, and constantly harassed by my six insatiable enemies (the five senses and the mind). O gracious awarder of shelter, somehow I have come before Your holy lotus feet, which are the embodiment of fearlessness, sorrowlessness, and positive immortality. My Master, please protect this one distressed.

—Sri Muchukunda

लब्धस्वरूपसन्धानस्य कामादिसङ्गजन्यनिजवैरूप्येधिक्कारयुक्तस्य शरणागतस्य श्रीहरिदास्यमेवासच्चेष्टादितो निष्कृति कारकत्वेनानुभूतम्—

कामादीनां कति न कतिधा पालिता दुर्निदेशास्
तेषां जाता मयि न करुणा न त्रपा नोपशान्तिः।
उत्सृज्यैतानथ यदुपते साम्प्रतं लब्धबुद्धिस्
त्वामायातः शरणमभयं मां नियुङ्क्ष्वात्मदास्ये ॥७॥
केषाञ्चित्

labdha-svarupa-sandhanasya kamadi-sanga-janya-nija-vairupye-dhikkara-yuktasya saranagatasya sri-hari-dasyam evasach-chestadito niskrti karakatvenanubhutam—

kamadinam kati na katidha palita durnidesas
tesam jata mayi na karuna na trapa nopasantih
utsrjyaitan atha yadu-pate sampratam labdha-buddhis
tvam ayatah saranam abhayam mam niyunksv atma-dasye [7]
(Kesanchit)

A realisation of the fact that the surrendered soul who discovers his eternal identity and denounces his perversity caused by the association of lust, anger, greed, madness, delusion, and hatred, is rescued forever from all evil pursuits by the devotional service of Lord Krishna—

O Lord, for so long have I obeyed the unending, wicked dictates of lust, anger, greed, madness, delusion, and hatred, but they never took pity upon me, and I have felt neither shame nor the desire to abandon them. O Lord of the Yadus, after all this, I am leaving them behind. At last I have found my genuine sanity: I am surrendered wholly unto Your lotus feet, which are the abode of fearlessness. Please now engage me as Your personal servitor.

—revered votary

उपलब्धकृष्णाश्रयैकमङ्गलस्य चाश्रयप्राप्तिविलम्बने तदप्राप्तिसम्भावनायामुद्वेगप्रकाशः—

कृष्ण! त्वदीय पदपङ्कजपञ्जरान्तम्
अद्यैव मे विशतु मानसराजहंसः।
प्राणप्रयाणसमये कफवातपित्तैः
कण्ठावरोधनविधौ स्मरणं कुतस्ते ॥८॥
श्रीकुलशेखरस्य

upalabdha-krsnasrayaika-mangalasya chasraya-prapti-vilambane tad aprapti-sambhavanayam udvega-prakasah—

krsna! tvadiya pada-pankaja-panjarantam
adyaiva me visatu manasa-raja-hamsah
prana-prayana-samaye kapha-vata-pittaih
kanthavarodhana-vidhau smaranam kutas te [8]
(Sri-Kulasekharasya)

The expression of anguish in the suspense of delay in achieving the shelter of Lord Krishna, by one who realises such shelter to be the only good fortune—

O Krishna! Please allow my mind to immediately yield to Your lotus flower-like feet, just as the flamingo enters into the labyrinth of the lotus flowers’ stems. When at the moment of my last breath my throat becomes constricted by the action of the bodily humours air, bile, and phlegm, how will I be able to remember You?

—Sri Kulasekhar

स्वरूपत एव श्रीकृष्णस्याभिभावकत्वपालकत्वदर्शनेन तदाश्रयप्रार्थना—

कृष्णो रक्षतु नो जगत्त्रयगुरुः कृष्णं नमध्वं सदा
कृष्णेनाखिलशत्रवो विनिहताः कृष्णाय तस्मै नमः।
कृष्णादेव समुत्थितं जगदिदं कृष्णस्य दासोऽस्म्यहं
कृष्णे तिष्ठति विश्वमेतदखिलं हे कृष्ण रक्षस्व माम् ॥९॥
श्रीकुलशेखरस्य

svarupata eva sri-krsnasyabhibhavakatva-palakatva-darsanena tadasraya-prarthana—

krsno raksatu no jagat-traya-guruh krsnam namadhvam sada
krsnenakhila-satravo vinihatah krsnaya tasmai namah
krsnad eva samutthitam jagad idam krsnasya daso ’smy aham
krsne tisthati visvam etad akhilam he krsna raksasva mam [9]
(Sri-Kulasekharasya)

A prayer for the shelter of Lord Sri Krishna, with the vision that He alone is the natural guardian and sustainer of the living being—

May Lord Krishna, the Guru of the three worlds, protect us;
our obeisance unto Lord Krishna at all times.
Krishna is the vanquisher of all enemies—
I offer my obeisance unto that Krishna.
This world emanates from Krishna;
I am the servant of only Krishna.
This whole universe is situated within Krishna alone—
O Krishna! please protect me.

—Sri Kulasekhar

गोपीजनवल्लभ एव परमपालकः—

हे गोपालक हे कृपाजलनिधे हे सिन्धुकन्यापते
हे कंसान्तक हे गजेन्द्रकरुणापारीण हे माधव।
हे रामानुज हे जगत्त्रयगुरो हे पुण्डरीकाक्ष मां
हे गोपीजननाथ पालय परं जानामि न त्वां विना ॥१०॥
श्रीकुलशेखरस्य

gopijana-vallabha eva parama-palakah—

he gopalaka he krpa-jalanidhe he sindhu-kanya-pate
he kamsantaka he gajendra-karunaparina he madhava
he ramanuja he jagat-traya-guro he pundarikaksa mam
he gopijana-natha palaya param janami na tvam vina [10]
(Sri-Kulasekharasya)

The only guardian is Krishna, the beloved Lord of the Gopis—

O tender of the cows, ocean of mercy
O Lord of the Goddess of fortune;
O slayer of Kamsa, merciful deliverer of Gajendra
O sweet, artful Krishna;
O young brother of Balaram, Guru of the three worlds
O lotus-eyed Lord;
O dear Lord of the Gopis, please protect me in every way—
I know no one but You.

—Sri Kulasekhar

नित्यपार्षदा अपि सर्व्वात्मना श्रीकृष्णाश्रयं प्रार्थयन्ते—

मनसो वृत्तयो नः स्युः कृष्णपादाम्बुजाश्रयाः।
वाचोऽभिधायिनीर्नाम्नां कायस्तत्प्रह्वणादिषु ॥११॥
श्रीनन्दस्य

nitya-parsada api sarvatmana sri-krsnasrayam prarthayante—

manaso vrttayo nah syuh krsna-padambujasrayah
vacho ’bhidhayinir namnam kayas tat-prahvanadisu [11]
(Sri-Nandasya)

Even the eternal associates of the Lord pray whole-heartedly for His shelter—

O Uddhava, may our thoughts take refuge in the lotus feet of Sri Krishna, may our words be the chanting of His Holy Names, and may our bodies be engaged in making obeisance unto Him.

—Sri Nanda

व्रजलीलस्य श्रीकृष्णस्य पालकत्वं प्रभावमयम्—

दधिमथननिनादैस्त्यक्तनिद्रः प्रभाते
निभृतपदमगारं बल्लवीनां प्रविष्टः।
मुखकमलसमीरैराशु निर्व्वाप्य दीपान्
कवलितनवनीतः पातु मां बालकृष्णः ॥१२॥
श्रीश्रीभगवतश्चैतन्यचन्द्रस्य

vraja-lilasya sri-krsnasya palakatvam prabhavamayam—

dadhi-mathana-ninadais-tyakta-nidrah prabhate
nibhrta-padam agaram ballavinam pravistah
mukha-kamala-samirair asu nirvapya dipan
kavalita-navanitah patu mam bala-krsnah [12]
(Sri-Sri-Bhagavatas-Chaitanyachandrasya)

The most powerful protection is afforded by Sri Krishna, the Lord of Divine Pastimes in Vrndavan—

That child Krishna, who, awakening by the sound of butter-churning, stealthily enters the homes of the cowherd ladies, swiftly blows out the lamps with the breeze of His lotus mouth and devours the fresh butter—may He kindly protect me.

—the Supreme Lord Sri Chaitanyachandra

सर्व्वथा योग्यताहीनस्यापि प्रपत्तावनधिकारो न—

न धर्म्मनिष्ठोऽस्मि न चात्मवेदी
न भक्तिमांस्त्वच्चरणारविन्दे।
अकिञ्चनोऽनन्यगतिः शरण्य
त्वत्पादमूलं शरणं प्रपद्ये ॥१३॥
श्रीयामुनाचार्य्यस्य

sarvatha yogyata-hinasyapi prapattav anadhikaro na—

na dharma-nistho ’smi na chatma-vedi
na bhaktimams tvach charanaravinde
akinchano ’nanya-gatih saranya
tvat pada-mulam saranam prapadye [13]
(Sri-Yamunacharyasya)

Even a totally unqualified person is not unfit to surrender—

O supreme refuge, I am not religious, I do not know the nature of the soul, nor have I any devotion for Your holy lotus feet; therefore, I am bereft—I am bereft of all good, and I am bereft of any other shelter. Such as I am, I surrender unto the dust of Your lotus feet.

—Sri Yamun Acharya

श्रीभगवतः कृपावलोकनमेवाश्रयदातृत्वम्—

अविवेकघनान्धदिङ्मुखे बहुधा सन्ततदुःखवर्षिणि।
भगवन्भवदुर्द्दिने पथस्खलितं मामवलोकयाच्युत ॥१४॥
श्रीयामुनाचार्य्यस्य

sri-bhagavatah krpavalokanam evasraya-datrtvam—

aviveka-ghanandha-dinmukhe
bahudha santata-duhkha-varsini
bhagavan bhava-durdine patha-
skhalitam mam avalokayachyuta [14]
(Sri-Yamunacharyasya)

The shelter of the Supreme Lord is awarded by His merciful glance—

O Lord, spreading darkness in all directions, the clouds of ignorance are constantly raining multifarious calamities. I have lost my way in this storm of material suffering. O Infallible Lord, kindly cast Your glance upon me.

—Sri Yamun Acharya

जीवस्य भगवत्पाल्यत्वं स्वरूपत एव सिद्धम्—

तदहं त्वदृते न नाथवान्मदृते त्वं दयनीयवान्न च।
विधिनिर्म्मितमेतदन्वयं भगवन्पालय मा स्म जीहय ॥१५॥
श्रीयामुनाचार्य्यस्य

jivasya bhagavat-palyatvam svarupata eva siddham—

tad aham tvad rte na nathavan
mad rte tvam dayaniyavan na cha
vidhi-nirmitam etad anvayam
bhagavan palaya ma sma jihaya [15]
(Sri-Yamunacharyasya)

It is proven to be perfectly natural for the soul to be sustained by the Lord—

O Lord, without You, I cannot have a guardian, and without me, You cannot have a fit recipient for Your mercy. This is our relationship as the creator and the created Therefore, please take my charge, O my Master, and never leave me.

—Sri Yamun Acharya

प्रपन्नस्य विविधसेवासम्बन्धः—

पिता त्वं माता त्वं दयिततनयस्त्वं प्रियसुहृत्
त्वमेव त्वं मित्रं गुरुरपि गतिश्चासि जगताम्।
त्वदीयस्त्वद्भृत्यस्तव परिजनस्तद्गतिरहं
प्रपन्नश्चैवं स त्वहमपि तवैवास्मि हि भरः ॥१६॥
श्रीयामुनाचार्य्यस्य

prapannasya vividha-seva-sambandhah—

pita tvam mata tvam dayita-tanayas tvam priya-suhrt
tvam eva tvam mitram gurur api gatis chasi jagatam
tvadiyas tvad bhrtyas tava parijanas tad gatir aham
prapannas chaivam sa tv aham api tavaivasmi hi bharah [16]
(Sri-Yamunacharyasya)

A surrendered soul’s various serving relationships with the Lord—

For the entire creation You are father, mother, beloved son, dear well-wisher, and friend. You are the Universal Guru, the ultimate refuge. And I also am Yours, sustained by You, a member of Your family. You alone are my shelter, I am Your surrendered soul, and such as I am, Your dependent.

—Sri Yamun Acharya

भगवतश्चैतन्यचन्द्रस्य पतितपालकत्वम्—

संसारदुःखजलधौ पतितस्य काम
क्रोधादिनक्रमकरैः कवलीकृतस्य।
दुर्व्वासनानिगडितस्य निराश्रयस्य
चैतन्यचन्द्र मम देहि पदावलम्बम् ॥१७॥
श्रीप्रबोधानन्दपादानां

bhagavatas-chaitanyachandrasya patita-palakatvam—

samsara-duhkha-jaladhau patitasya kama-
krodhadi-nakra-makaraih kavali-krtasya
durvasana-nigaditasya nirasrayasya
chaitanyachandra mama dehi padavalambam [17]
(Sri-Prabodhanandapadanam)

Sri Chaitanyachandra’s guardianship for the fallen—

O Chaitanyachandra, I, afallen into the miserable ocean of material existence, am being devoured by the sharks and alligators of lust, anger, greed, madness, delusion, and hatred; chained by wicked desires, I am bereft of any shelter. Please graciously grant me the refuge of Your holy lotus feet.

—Sri Prabodhananda Saraswati

निराशस्याप्याशाप्रदं गौरशरणम्—

हा हन्त हन्त परमोषरचित्तभूमौ
व्यर्थी भवन्ति मम साधनकोटयोऽपि।
सर्व्वात्मना तदहमद्भुतभक्तिबीजं
श्रीगौरचन्द्रचरणं शरणं करोमि ॥१८॥
श्रीप्रबोधानन्दपादानां

nirasasyapyasa-pradam gaura-saranam—

ha hanta hanta paramosara-chitta-bhumau
vyarthi bhavanti mama sadhana-kotayo ’pi
sarvatmana tad aham adbhuta-bhakti-bijam
sri-gaurachandra-charanam saranam karomi [18]
(Sri-Prabodhanandapadanam)

The shelter of Sri Gaurachandra gives hope to the hopeless—

Alas, to cultivate the barren and rocky desertland of my heart, tens of millions of assiduous attempts have proven to be simply futile. Therefore, with all the will at my command, I embrace the shelter of Sri Gaurachandra’s lotus feet, the source of the miraculous seed of pure devotion.

—Sri Prabodhananda Saraswati

श्रीकृष्णचैतन्यप्रपन्नस्य वैराग्यादिभक्तिपरिकरसिद्धिः—

वैराग्यविद्यानिजभक्तियोग
शिक्षार्थमेकः पुरुषः पुराणः।
श्रीकृष्णचैतन्यशरीरधारी
कृपाम्बुधिर्यस्तमहं प्रपद्ये ॥१९॥
श्रीसार्व्वभौमपादानां

sri-krsna-chaitanya-prapannasya vairagyadi-bhakti-parikara-siddhih—

vairagya-vidya-nija-bhakti-yoga-
siksartham ekah purusah puranah
sri-krsna-chaitanya-sarira-dhari
krpambudhir yas tam aham prapadye [19]
(Sri-Sarvabhaumapadanam)

For the soul surrendered to the lotus feet of Sri Chaitanyadev, the attainment of detachment, knowledge, and so on, are proven to be concomitant ornaments of devotion—

The endless ocean of mercy, the eternal Supreme Person one without a second, has appeared as Sri Krishna Chaitanya to teach detachment, divine knowledge, and His personal relationship in devotion. I do surrender unto Him.

—Sri Sarvabhauma Bhattacharya

श्रीकृष्णचैतन्यप्रपत्तिरेव युगधर्म्मः—

अन्तः कृष्णं बहिर्गौरं दर्शिताङ्गादिवैभवम्।
कलौ सङ्कीर्त्तनाद्यैः स्म कृष्णचैतन्यमाश्रिताः ॥२०॥
श्रीजीवपादानां

sri-krsna-chaitanya-prapattir eva yuga-dharmah—

antah krsnam bahir gauram darsitangadi-vaibhavam
kalau sankirtanadyaih sma krsna-chaitanyam asritah [20]
(Sri-Jivapadanam)

The only pure religion of the age: surrender unto the lotus feet of Sri Chaitanya Mahaprabhu—

Accompanied by His divine entourage, the Supreme Lord Sri Krishna Chaitanya has appeared in all His pristine glory. In this Age of Kali, we now take shelter in Him by means of the characteristic method of devotional service based on sankirtan, congregational chanting of the Holy Names. Within, He is none other than Krishna Himself, and without, He is the Golden Lord Sri Krishna Chaitanya.

—Sri Jiva Goswami

श्रीचैतन्याश्रितस्य परमपुमर्थप्राप्तिः—

योऽज्ञानमत्तं भुवनं दयालुर्
उल्लाघयन्नप्यकरोत्प्रमत्तम्।
स्वप्रेमसम्पत्सुधयाद्भुतेऽहं
श्रीकृष्णचैतन्यममुं प्रपद्ये ॥२१॥
श्रीकृष्णदासपादानां

sri-chaitanyasritasya parama-pumartha-praptih—

yo ’jnana-mattam bhuvanam dayalur
ullaghayann apy akarot pramattam
sva-prema-sampat-sudhayadbhute ’ham
sri-krsna-chaitanyam amum prapadye [21]
(Sri-Krsnadasapadanam)

The soul surrendered to Sri Chaitanyadev attains the supreme perfection of human life—

I surrender unto that performer of miraculous deeds, Sri Krishna Chaitanya, the merciful Supreme Personality who delivered the insane universe from the disease of ignorance, and then drove the world stark mad with the nectarean treasure of His sweet love divine.

—Sri Krishnadas Kaviraj Goswami

श्रुतिविमृग्यश्रीहरिनामसंश्रयणमेव परममुक्तानां भजनम्—

निखिलश्रुतिमौलिरत्नमाला
द्युतिनीराजितपादपङ्कजान्त।
अयि मुक्तकुलैरुपास्यमान!
परितस्त्वां हरिनाम संश्रयामि ॥२२॥
श्रीरूपपादानां

sruti-vimrgya sri-hari-nama-samsrayanam eva parama-muktanam bhajanam—

nikhila-sruti-mauli-ratna-mala-
dyuti-nirajita-pada-pankajanta
ayi mukta-kulair upasyamana!
paritas tvam hari-nama samsrayami [22]
(Sri-Rupapadanam)

The pure devotional service rendered by the great liberated souls: complete refuge in the Holy Name of the Lord, as sought after by all the Vedas—

The acme of all the Vedas, the Upanisads, are like a string of transcendental jewels. The tips of the toes of Your lotus feet, O Holy Name, are eternally worshipped by the radiance emanating from those jewels. You are constantly worshipped by the great liberated souls (headed by Narad and Suka, whose hearts are reposed in complete absence of worldly aspirations). Therefore, O Name Divine, I surrender unto You in every time, place, and circumstance.

—Sri Rupa Goswami

इति श्रीप्रपन्नजीवनामृते

श्रीभक्तवचनामृतान्तर्गतं

गोप्तृत्वेवरणं नाम षष्ठोऽध्यायः।

iti sri-prapanna-jivanamrte

sri-bhakta-vachanamrtantargatam

goptrtve-varanam nama sasto ’dhyayah

thus ends the sixth chapter

Embracing the Lord’s Guardianship

Words of Nectar from the Devotees

Life-Nectar of the Surrendered Souls

Positive and Progressive Immortality

सप्तमोऽध्यायः

Chapter Seven

श्रीभक्तवचनामृतम्

Sri Bhakta-vachanamrtam
Words of Nectar from the Devotees

आत्मनिक्षेपः

Atma-niksepah
Full Self-surrender

हरौ देहादिशुद्धात्मपर्य्यन्तस्य समर्पणम् ।
एव निःशेषरूपेण ह्यात्मनिक्षेप उच्यते ॥१॥
आत्मार्थचेष्टाशून्यत्वं कृष्णार्थैकप्रयासकम् ।
अपि तन्न्यस्तसाध्यत्वसाधनत्वञ्च तत्फलम् ॥२॥
एवं निक्षिप्य चात्मानं स्वनाथचरणाम्बुजात् ।
नाकर्ष्टुं शक्नुयच्चापि सदा तन्मयतां भजेत् ॥३॥

harau dehadi-suddhatma-paryantasya samarpanam
eva nihsesa-rupena hy atma-niksepa uchyate [1] atmartha-chesta-sunyatvam krsnarthaika-prayasakam
api tan nyasta-sadhyatva-sadhanatvan cha tat phalam [2] evam niksipya chatmanam svanatha-charanambujat
nakarstum saknuyach chapi sada tanmayatam bhajet [3]

To summarily offer everything—from body and its paraphernalia up to pure soul—unto the lotus feet of Sri Hari, is known as atma-niksepah, or full self-surrender. All selfish pursuits are abandoned and every endeavour is for Krishna alone, and that too, up to the point of completely depending on Krishna for one’s personal means and ends. Having thus cast oneself unto the holy lotus feet of one’s Lord, one can never be swayed from that position, and he engages in pure devotional service with all his heart forever.

आत्मनिक्षेपश्चात्मनिवेदनरूपम्—

कृष्णायार्पितदेहस्य निर्म्ममस्यानहङ्कृतेः।
मनसस्तत्स्वरूपत्वं स्मृतमत्मनिवेदनम् ॥४॥
केषाञ्चित्

atma-niksepas chatma-nivedana-rupam—

krsnayarpita-dehasya nirmamasyanahankrteh
manasas tat svarupatvam smrtam atma-nivedanam [4]
(Kesanchit)

Self-dedication as self-sacrifice—

Of one who, out of love for Krishna, has ‘died to live’ exclusively for the Lord’s service, who is devoid of attachment for any other objective, and who is free from egotism—his Godly mentality (or absence of pursuit for personal pleasure, in quest of the Lord’s pleasure) is known as atma-nivedan, full self-sacrifice.

—revered votary

तत्र चेश्वरातिसामर्थ्यविश्वासत्वम्—

ईश्वरस्य तु सामर्थ्यान्नालभ्यं तस्य विद्यते।
तस्मिन्न्यस्तभरः शेते तत्कर्म्मैव समाचरेत् ॥५॥
श्रीव्यासपादानां

tatra chesvarati-samarthya-visvasatvam—

isvarasya tu samarthyan nalabhyam tasya vidyate
tasmin nyasta-bharah sete tat karmaiva samacharet [5]
(Sri-Vyasapadanam)

Faith in the infinite capacity of the Lord is to be found within such dedication—

Due to His unlimited capacity, nothing whatsoever is unattainable for the Supreme Lord. Thus, to be devoid of self-endeavour, by completely depending upon Him, is to factually execute the purpose of the Lord.

—Sri Vyasadev

तद्यन्त्रमेवात्मानमनुभवति—

यत्कृतं यत्करिष्यामि तत्सर्व्वं न मया कृतम्।
त्वया कृतं तु फलभुक्त्वमेव मधुसूदन ॥६॥
श्रीकुलशेखरस्य

tad yantram evatmanam anubhavati—

yat krtam yat karisyami tat sarvam na maya krtam
tvaya krtam tu phala-bhuk tvam eva madhusudana [6]
(Sri-Kulasekharasya)

The dedicated soul perceives that he is merely an instrument in the hands of the Supreme Lord—

O Madhusudan, whatever I have done and whatever I will do, nothing is my endeavour. It is all done by You, and You alone are the enjoyer of the fruit.

—Sri Kulasekhar

हृदि तन्नियुक्तत्वानुभवान्न मिथ्याचारः—

केनापि देवेन हृदि स्थितेन।
यथा नियुक्तोऽस्मि तथा करोमि ॥७॥
गौतमीयतन्त्रे

hrdi tan niyuktatvanubhavan na mithyacharah—

kenapi devena hrdi sthitena
yatha niyukto ’smi tatha karomi [7]
(Gautamiya-tantre)

Hypocrisy cannot show its face in the light of such a heart’s revelation—

As I am engaged by a Deity within my heart, so do I act.

—Gautamiya-tantra

गोविन्दं बिना तत्र सर्व्वात्मना नान्यभावः—

गोविन्दं परमानन्दं मुकुन्दं मधुसूदनम्।
त्यक्त्वान्यं वै न जानामि न भजामि स्मरामि न ॥८॥
श्रीव्यासपादानां

govindam vina tatra sarvatmana nanya-bhavah—

govindam paramanandam mukundam madhusudanam
tyaktvanyam vai na janami na bhajami smarami na [8]
(Sri-Vyasapadanam)

Within such surrender there is no other conception but Govinda in every thought, word, and deed—

I know, worship, and remember no one but the Lord Paramananda, Mukunda, Madhusudan, Govinda.

—Sri Vyasadev

सर्व्वत्रैवाभीष्टदेवदर्शनम्—

इतो नृसिंहः परतो नृसिंहो
यतो यतो यामि ततो नृसिंहः।
बहिर्नृसिंहो हृदये नृसिंहो
नृसिंहमादिं शरणं प्रपद्ये ॥९॥
केषाञ्चित्

sarvatraivabhista-deva-darsanam—

ito nrsimah parato nrsimho
yato yato yami tato nrsimhah
bahir nrsimho hrdaye nrsimho
nrsimham adim saranam prapadye [9]
(Kesanchit)

Indeed, one’s worshipful Deity is seen everywhere—

Nrsimha is here, Nrsimha is there—Nrsimha is wherever I go. Nrsimha is outside, Nrsimha is within my heart. I am surrendered unto that primeval Lord Nrsimha.

—revered votary

अन्याभिसन्धिवर्ज्जिता स्थायिरतिरेव स्यात्—

नाथे धातरि भोगिभोगशयने नारायणे माधवे
देवे देवकीनन्दने सुरवरे चक्रायुधे सार्ङ्गिणि।
लीलाशेषजगत्प्रपञ्चजठरे विश्वेश्वरे श्रीधरे
गोविन्दे कुरु चित्तवृत्तिमचलामन्यैस्तु किं वर्त्तनैः ॥१०॥
श्रीकुलशेखरस्य

anyabhisandhi-varjita sthayi-ratir eva syat—

nathe dhatari bhogi-bhoga-sayane narayane madhave
deve devaki-nandane suravare chakrayudhe sarngini
lilasesa-jagat-prapancha-jathare visvesvare sridhare
govinde kuru chitta-vrttim achalam anyais tu kim vartanaih [10]
(Sri-Kulasekharasya)

Rejection of all spurious motives facilitates continuous attachment for the Lord—

He is your Lord, known by His various Pastimes as Vidhata, Anantasayan, Narayan, Madhava, Devata, Devaki Nandan, Surasrestha, Chakrapani, Sarngi, Visvodar, Visvesvar, Sri Krishna, and Govinda. What more could be desired than to offer your unswerving thoughts unto Him?

—Sri Kulasekhar

परमात्मनि स्वात्मार्पणमेव सर्व्वथा वेदतात्पर्य्यम्—

धर्म्मार्थकाम इति योऽभिहितस्त्रिवर्ग
ईक्षात्रयी नयदमौ विविधा च वार्त्ता।
मन्ये तदेतदखिलं निगमस्य सत्यं
स्वात्मार्पणं स्वसुहृदः परमस्य पुंसः ॥११॥
श्रीप्रह्लादस्य

paramatmani svatmarpanam eva sarvatha veda-tatparyam—

dharmartha-kama iti yo ’bhihitas tri-varga
iksa trayi naya-damau vividha cha varta
manye tad etad akhilam nigamasya satyam
svatmarpanam sva-suhrdah paramasya pumsah [11]
(Sri-Prahladasya)

Full self-surrender is the whole purport of the Vedas—

The pursuits of religiosity, prosperity, and sensual enjoyment have been delineated as the three ends of human existence. They include the sciences of self-knowledge, elevation, and logic, the principles of government, and various methods of livelihood such as farming. All these pursuits are advocated by those sections of the Vedas dealing with trimodal matters, and therefore I consider them to be transient. On the other hand, I know self-dedication unto the Supreme Personality of Godhead, the dear well-wisher of the soul, to be the only factual reality propounded by the Vedas.

—Sri Prahlad

आत्मनिक्षेपपद्धतिः—

अपराधसहस्रभाजनं पतितं भीमभवार्णवोदरे।
अगतिं शरणागतं हरे कृपया केवलमात्मसात्कुरु ॥१२॥
श्रीयामुनाचार्य्यस्य

atma-niksepa-paddhatih—

aparadha-sahasra-bhajanam
patitam bhima-bhavarnavodare
agatim saranagatam hare
krpaya kevalam atmasat kuru [12]
(Sri-Yamunacharyasya)

The pathway to self-dedication—

The perpetrator of thousands of offences, fallen into the terrible ocean of material existence, I have no shelter but You. O Lord Hari, please graciously accept this surrendered soul as one of Your own.

—Sri Yamun Acharya

अत्र केचिद्देहार्पणमेवात्मार्पणमिति मन्यन्ते—

चिन्तां कुर्य्यान्न रक्षायै विक्रीतस्य यथा पशोः।
तथार्पयन्हरौ देहं विरमेदस्य रक्षणात् ॥१३॥
केषाञ्चित्

atra kechid deharpanam evatmarpanam iti manyante—

chintam kuryan na raksayai vikritasya yatha pasoh
tatharpayan harau deham viramed asya raksanat [13]
(Kesanchit)

Some consider bodily dedication to be self-dedication—

As one is indifferent to the upkeep of a sold animal, there will similarly be no cause to be concerned for the upkeep of one’s body when it has been offered unto the lotus feet of Sri Hari.

—revered votary

गुणातीत शुद्धक्षेत्रज्ञस्यैव समर्पितत्वोपलब्धिः—

वपुरादिषु योऽपि कोऽपि वा
गुणतोऽसानि यथातथाविधः।
तदहं तव पादपद्मयोर्
अहमद्यैव मया समर्पितः ॥१४॥
श्रीयामुनाचार्य्यस्य

gunatita suddha-ksetrajnasyaiva samarpitatvopalabdhih—

vapur adisu yo ’pi ko ’pi va
gunato ’sani yatha-tatha-vidhah
tad aham tava pada-padmayor
aham adyaiva maya samarpitah [14]
(Sri-Yamunacharyasya)

The transcendental, pure soul’s realisation of his capacity to offer himself unto the Lord—

However I may be materially designated, however my character may be known—now, O Lord, this whole sense of ego is offered by me unto Your holy lotus feet.

—Sri Yamun Acharya

आत्मार्पणस्य दृष्टान्तः—

तन्मे भवान्खलु वृतः पतिरङ्ग जायाम्
आत्मार्पितश्च भवतोऽत्र विभो विधेहि।
मा वीरभागमभिमर्शतु चैद्य आराद्
गोमायुवन्मृगपतेर्बलिमम्बुजाक्ष ॥१५॥
श्रीरुक्मिणीदेव्याः

atmarpanasya drstantah—

tan me bhavan khalu vrtah patir anga jayam
atmarpitas cha bhavato ’tra vibho vidhehi
ma virabhagam abhimarsatu chaidya arad
gomayuvan-mrga-pater balim ambujaksa [15]
(Sri-Rukminidevyah)

An example of offering oneself—

O lotus-eyed Lord, I have selected You as my husband, and I offer myself unto You. Therefore, please come and take me as Your wife, before Sisupal, like the jackal plundering the lion’s prey, suddenly touches me, who am to be enjoyed by You alone.

—Srimati Rukmini Devi

तत्र शुद्धाहङ्कारस्य परिचयसमृद्धेरभिव्यक्तिः—

नाहं विप्रो न च नरपतिर्नापि वैश्यो न शूद्रो
नाहं वर्णी न च गृहपतिर्नो वनस्थो यतिर्वा।
किन्तु प्रोद्यन्निखिलपरमानन्दपूर्णामृताब्धेर्
गोपीभर्त्तुः पदकमलयोर्दासदासानुदासः ॥१६॥
श्रीश्रीभगवतश्चैतन्यचन्द्रस्य

tatra suddhahankarasya parichaya-samrddher-abhivyaktih—

naham vipro na cha nara-patir napi vaisyo na sudro
naham varni na cha grha-patir no vana-stho yatir va
kintu prodyan-nikhila-paramananda-purnamrtabdher
gopi-bhartuh pada-kamalayor dasa-dasanudasah [16]
(Sri-Sri-Bhagavatas-Chaitanyachandrasya)

The vivid revelation of the treasure within the identity of pure ego in self-dedication—

I am not a priest, a king, a merchant, or a labourer (brahman, ksatriya, vaisya, sudra); nor am I a student, a householder, a retired householder, or a mendicant (brahmachari, grhastha, vanaprastha, sannyasi). I identify myself only as the servant of the servant of the servant of the lotus feet of Sri Krishna, the Lord of the Gopis, who is the personification of the fully expanded (eternally self-revealing) nectarean ocean that brims with the totality of divine ecstasy.

—the Supreme Lord Sri Chaitanyachandra

औपाधिकधर्म्मसम्बन्धच्छेदश्च—

सन्ध्यावन्दन भद्रमस्तु भवतो भो स्नान तुभ्यं नमो
भो देवाः पितरश्च तर्पणविधौ नाहं क्षमः क्षम्यताम्।
यत्र क्वापि निषद्य यादवकुलोत्तंसस्य कंसद्विषः
स्मारं स्मारमघं हरामि तदलं मन्ये किमन्येन मे ॥१७॥
श्रीमाधवेन्द्रपुरीपादानां

aupadhika-dharma-sambandha-chchhedas cha—

sandhya-vandana bhadram astu bhavato bho snana tubhyam namo
bho devah pitaras cha tarpana-vidhau naham ksamah ksamyatam
yatra kvapi nisadya yadava-kulottamsasya kamsa-dvisah
smaram smaram agham harami tad alam manye kim anyena me [17]
(Sri-Madhavendra-Puripadanam)

All connection with formal religion is severed—

O morning, noon, and evening prayers, may all good be unto you; O daily ablutions, my respects unto you; O demigods, O forefathers, may you forgive me—I cannot follow the injunctions to offer you libations. Wherever I may be, I shall eradicate my sins, constantly contemplating that jewel of the Yadu dynasty, the slayer of Kamsa, and I think this is sufficient for me. What more could I ever want than this?

—Sri Madhavendra Puri

अलौकिकभावोदये लौकिकविचारतुच्छत्वम्—

मुग्धं मां निगदन्तु नीतिनिपुणा भ्रान्तं मुहुर्वैदिका
मन्दं बान्धवसञ्चया जडधियं मुक्तादराः सोदराः।
उन्मत्तं धनिनो विवेकचतुराः कामं महादाम्भिकं
मोक्तुं न क्षमते मनागपि मनो गोविन्दपादस्पृहाम् ॥१८॥
माधवस्य

alaukika-bhavodaye laukika-vichara-tuchchhatvam—

mugdham mam nigadantu niti-nipuna bhrantam muhur vaidika
mandam bandhava-sanchaya jada-dhiyam muktadarah sodarah
unmattam dhanino viveka-chaturah kamam maha-dambhikam
moktum na ksamate manag api mano govinda-pada-sprham [18]
(Madhavasya)

Awakening of divine affection for Krishna proves worldly opinion mere trivia—

The expert moralists may say that I am deluded, the Vedic religionists may insist that I am misled, and my associates may condemn me as uncultured. My own brothers may disrespect me and call me an idiot, the wealthy may say I am mad, and the sharp-witted philosophers may severely criticise me as being a great egotist. Nevertheless, my heart cannot budge in the slightest degree from its aspiration to serve the lotus feet of Sri Govinda.

—Madhava

हरिरसपानमत्तानां जनमतविचारे नावकाशः—

परिवदतु जनो यथा तथायं
ननु मुखरो न वयं विचारयामः।
हरिरसमदिरामदातिमत्ता
भुवि विलुठाम नटाम निर्व्विशामः ॥१९॥
श्रीसार्व्वभौमपादानां

hari-rasa-pana-mattanam jana-mata-vichare navakasah—

parivadatu jano yatha tathayam
nanu mukharo na vayam vicharayamah
hari-rasa-madira-madatimatta
bhuvi viluthama natama nirvisamah [19]
(Sri-Sarvabhaumapadanam)

The people’s opinion is of no consequence to the devotees absorbed in the ecstasy of service to Lord Hari—

The gossipers may slander us, but we shall not heed them. Completely intoxicated by drinking the wine of the ecstasy of Sri Hari’s service, we shall dance, roll on the ground, and faint.

—Sri Sarvabhauma Bhattacharya

बहुमानिताद्वैतानन्दसिंहासनाद्व्रजरसघनमूर्त्तेश्चरणे लुण्ठनरूपमात्मनिक्षेपणम्—

अद्वैतवीथीपथिकैरुपास्याः
स्वानन्दसिंहासनलब्धदीक्षाः।
हठेन केनापि वयं शठेन
दासीकृता गोपवधूविटेन ॥२०॥
श्रीबिल्वमङ्गलस्य

bahu-manitadvaitananda-simhasanad vraja-rasa-ghana-murtes charane lunthana-rupam atma-niksepanam—

advaita-vithi-pathikair upasyah
svananda-simhasana-labdha-diksah
hathena kenapi vayam sathena
dasi-krta gopa-vadhu-vitena [20]
(Sri-Bilvamangalasya)

Abdicating the much-vaunted throne of monistic bliss, to cast oneself unto the service of Sri Krishna, the embodiment of the divine ecstasy of Vrndavan, by rolling in the dust of His lotus feet—

Although I am worshippable by the wanderers on the path of monism, and although I have received initiation into ascending the great throne of self-satisfaction, I have been forcibly converted into a maidservant by some deceitful paramour of the gopis.

—Sri Bilvamangal Thakur

अनुग्रहनिग्रहाभेदेन सेव्यानुराग एवात्मनिक्षेपः—

विरचय मयि दण्डं दीनबन्धो दयां वा
गतिरिह न भवत्तः काचिदन्या ममास्ति।
निपततु शतकोटिर्निर्भरं वा नवाम्भस्
तदपि किल पयोदः स्तूयते चातकेन ॥२१॥
श्रीरूपपादानां

anugraha-nigrahabhedena sevyanuraga evatma-niksepah—

virachaya mayi dandam dinabandho dayam va
gatir iha na bhavattah kachid anya mamasti
nipatatu sata-kotir nirbharam va navambhas
tad api kila payodah stuyate chatakena [21]
(Sri-Rupapadanam)

Genuine self-dedication is deep attachment for one’s Master, considering reward and punishment equally—

O Friend of the needy, whether You chastise me or reward me, in the whole wide world I have no other shelter but You. Whether the thunderbolt strikes or torrents of fresh waters shower down, the chatak bird (who drinks only the falling rainwater) perpetually goes on singing the glories of the raincloud.

—Sri Rupa Goswami

व्रजरसलम्पटस्य स्वैराचारेष्वात्मनिक्षेपस्यैव परमोत्कर्षः—

आश्लिष्य वा पादरतां पिनष्टु माम्
अदर्शनान्मर्म्महतां करोतु वा।
यथा तथा वा विदधातु लम्पटो
मत्प्राणनाथस्तु स एव नापरः ॥२२॥
श्रीश्रीभगवतश्चैतन्यचन्द्रस्य

vraja-rasa-lampatasya svairacharesv atma-niksepasyaiva paramotkarsah—

aslisya va pada-ratam pinastu mam
adarsanan marma-hatam karotu va
yatha tatha va vidadhatu lampato
mat-prana-nathas tu sa eva naparah [22]
(Sri-Sri-Bhagavatas-Chaitanyachandrasya)

The acme of self-dedication is surrender to the whim of Sri Krishna, the paramour of Vrndavan—

Krishna may warmly embrace this maidservant of His lotus feet, claiming me as His own, or He may break my heart by not appearing before me. He is wayward, and He may exploit me as He wishes, but He will always be the only Lord of my life.

—the Supreme Lord Sri Chaitanyachandra

महौदार्य्यलीलामयश्रीचैतन्यचरणात्मनिक्षेपस्य परमत्वम्—

पात्रापात्रविचारणां न कुरुते न स्वं परं वीक्षते
देयादेयविमर्शको न हि न वा कालप्रतीक्षः प्रभुः।
सद्यो यः श्रवणेक्षणप्रणमनध्यानादिना दुर्ल्लभं
दत्ते भक्तिरसं स एव भगवान्गौरः परं मे गतिः ॥२३॥
श्रीप्रबोधानन्दपादानां

mahaudarya-lilamaya-sri-chaitanya-charanatma-niksepasya paramatvam—

patrapatra-vicharanam na kurute na svam param viksate
deyadeya-vimarsako na hi na va kala-pratiksah prabhuh
sadyo yah sravaneksana-pranamana-dhyanadina durlabham
datte bhakti-rasam sa eva bhagavan gaurah param me gatih [23]
(Sri-Prabodhanandapadanam)

The dignity of casting oneself unto the lotus feet of Sri Chaitanya Mahaprabhu, the hero in the divine Pastimes of supreme magnanimity—

He makes no distinction between the worthy and the unworthy, and He does not differentiate between Himself and others; He does not consider who should be given to and who should not, He makes no preparation for an auspicious or inauspicious moment; and He swiftly awards the rarest nectar of pure devotion beginning with hearing about the Lord, beholding Him, making obeisance unto Him, and absorbing one’s thoughts in Him—that Supreme Lord Gaurahari is my one and only shelter.

—Sri Prabodhananda Saraswati

इति श्रीप्रपन्नजीवनामृते

श्रीभक्तवचनामृतान्तर्गत

आत्मनिक्षेपो नाम सप्तमोऽध्यायः।

iti sri-prapanna-jivanamrte

sri-bhakta-vachanamrtantargata

atma-niksepo nama saptamo ’dhyayah

thus ends the seventh chapter

Full Self-surrender

Words of Nectar from the Devotees

Life-Nectar of the Surrendered Souls

Positive and Progressive Immortality

अष्टमोऽध्यायः

Chapter Eight

श्रीभक्तवचनामृतम्

Sri Bhakta-vachanamrtam
Words of Nectar from the Devotees

कार्पण्यम्

Karpanyam
Surrender in Humility

भगवन्रक्ष रक्षैवमार्त्तभावेन सर्व्वतः।
असमोर्द्ध्वदयासिन्धोर्हरेः कारुण्यवैभवम् ॥१॥
स्मरतांश्च विशेषेण निजातिशोच्यनीचताम्।
भक्तानामार्त्तिभावस्तु कार्पण्यं कथ्यते बुधैः ॥२॥

bhagavan raksa raksaivam arta-bhavena sarvatah
asamordhva-daya-sindhor hareh karunya-vaibhavam [1] smaratams cha visesena nijati-sochya-nichatam
bhaktanam arti-bhavas tu karpanyam kathyate budhaih [2]

‘O Lord, please protect me, protect me …’

Such an internal sense of heartbreak in the devotees, which causes their remembrance in love, in all circumstances, of the extension of grace from the unequalled and unexcelled ocean of compassion, Sri Hari, and which characteristically causes them to ever remember their feeling of most lamentable destitution, is known by the learned as karpanyam—surrender in humility.

श्रीकृष्णनामस्वरूपस्य परमपावनत्वं जीवस्य दुर्द्दैवञ्च—

नाम्नामकारि बहुधा निजसर्व्वशक्तिस्
तत्रार्पिता नियमितः स्मरणे न कालः।
एतादृशी तव कृपा भगवन्ममापि
दुर्द्दैवमीदृशमिहाजनि नानुरागः ॥३॥
श्रीश्रीभगवतश्चैतन्यचन्द्रस्य

sri-krsna-nama-svarupasya parama-pavanatvam jivasya durdaivan cha—

namnam-akari bahudha nija-sarva-saktis
tatrarpita niyamitah smarane na kalah
etadrsi tava krpa bhagavan mamapi
durdaivam idrsam ihajani nanuragah [3]
(Sri-Sri-Bhagavatas-Chaitanyachandrasya)

The Holy Name of the Lord is the supreme purifier, yet the soul’s misfortune is to deny it—

O Lord, Your Holy Name alone bestows all the good fortune of the soul, and this is why You have revealed Your many different Names such as ‘Krishna’ and ‘Govinda’. You have offered all Your transcendental potency in Your Holy Name, without initiating any (scriptural or philosophical) hard and fast rules and regulations, concerning time, place, or circumstance, to be observed in chanting it. Dear Lord, in this way You have given Your mercy to the living entity by making Your Name so easily available, and yet, my misfortune in the form of offence (Namaparadh) does not allow love for that merciful Name to be born within my heart.

—the Supreme Lord Sri Chaitanyachandra

उद्बुद्धस्वरूपे स्वभावकार्पण्यम्—

परमकारुणिको न भवत्परः
परमशोच्यतमो न च मत्परः।
इति विचिन्त्य हरे मयि पामरे
यदुचितं यदुनाथ तदाचर ॥४॥
कस्यचित्

udbuddha-svarupe svabhava-karpanyam—

parama-karuniko na bhavat-parah
parama-sochyatamo na cha mat-parah
iti vichintya hare mayi pamare
yad uchitam yadunatha tadachara [4]
(Kasyachit)

Humility is the natural symptom of the soul in his awakened state—

O Lord Hari, You are the supreme merciful, second to none, and my condition of life is the most lamentable, second to none. O Lord of the Yadu dynasty, considering this, dispense whatever You deem fit for this sinful wretch.

—votary

मायावशजीवस्य मायाधीशकृपैकगतित्वम्—

नैतन्मनस्तव कथासु विकुण्ठनाथ
सम्प्रीयते दुरितदुष्टमसाधु तीव्रम्।
कामातुरं हर्षशोकभयैषणार्त्तं
तस्मिन्कथं तव गतिं विमृशामि दीनः ॥५॥
श्रीप्रह्लादस्य

maya-vasa-jivasya mayadhisa-krpaika-gatitvam—

naitan manas tava kathasu vikuntha-natha
sampriyate durita-dustam asadhu tivram
kamaturam harsa-soka-bhayaisanartam
tasmin katham tava gatim vimrsami dinah [5]¹¹
(Sri-Prahladasya)

The only hope for the soul enslaved by maya is the mercy of the Master of maya—

—Sri Prahlad

দুরিত-দূষিত-মন অসাধু মানস ।
কাম-হর্ষ-শোক-ভয-এষণার বশ ॥

তব কথারতি কিসে হইবে আমার ।
কিসে কৃষ্ণ তব লীলা করিব বিচার ॥
(শ্রীল ভক্তিসিদ্ধান্ত সরস্বতী ঠাকুর)

durita-dusita-mana asadhu manasa
kama-harsa-soka-bhaya-esanara vasa

tava katha-rati kise haibe amara
kise krsna tava lila kariba vichara

(Srila Bhakti Siddhanta Saraswati Thakur)

Sinful, wicked mind—full of evil thought:
lusting, laughing, crying, fearing—in worldly search is caught.
O Krishna, how will I develop attachment to talks of You?
How will I e’er comprehend Your Pastimes ever-new?

(Bengali verse translation)

कृष्णोन्मुखचित्ते बद्धभावस्य दुर्व्विलासपरिचयः —

जिह्वैकतोऽच्युत विकर्षति मावितृप्ता
शिश्नोऽन्यतस्त्वगुदरं श्रवणं कुतश्चित्।
घ्राणोऽन्यतश्चपलदृक्क्व च कर्म्मशक्तिर्
बह्व्यः सपत्न्य इव गेहपतिं लुनन्ति ॥६॥
श्रीप्रह्लादस्य

krsnonmukha-chitte baddha-bhavasya durvilasa-parichayah—

jihvaikato ’chyuta vikarsati mavitrpta
sisno ’nyatas tvag-udaram sravanam kutaschit
ghrano ’nyatas chapala-drk kva cha karma-saktir
bahvyah sapatnya iva geha-patim lunanti [6]¹²
(Sri-Prahladasya)

A game of misfortune: an adverse mentality in the heart aspiring to serve Krishna —

—Sri Prahlad

জিহ্বা টানে রস প্রতি উপস্থ কদর্থে ।
উদর ভোজনে টানে বিষম অনর্থে ॥

চর্ম্ম টানে শয্যাদিতে, শ্রবণ কথায় ।
ঘ্রাণ টানে সুরভিতে, চক্ষু দৃশ্যে যায ॥

কর্ম্মেন্দ্রিয় কর্ম্মে টানে, বহুপত্নী যথা ।
গৃহপতি আকর্ষয় মোর মন তথা ॥

এমত অবস্থা মোর শ্রীনন্দনন্দন ।
কিরূপে তোমার লীলা করিব স্মরণ ॥
(শ্রীল ভক্তিবিনোদ ঠাকুর)

jihva tane rasa prati upastha kadarthe
udara bhojane tane visama anarthe

charma tane sayyadite, sravana kathaya
ghrana tane surabhite, chaksu drsye yaya

karmendriya karme tane, bahu-patni yatha
grha-pati akarsaya mora mana tatha

e mata avastha mora sri-nanda-nandana
ki rupe tomara lila kariba smarana

(Srila Bhakti Siddhanta Saraswati Thakur)

Dragged by tongue towards a taste, by genital to perversion;
needlessly the belly craves lavish food consumption.

The skin demands luxurious comforts, the ear demands sweet talks;
the nose demands sweet fragrance, as the eye for scenery looks.

Like a man with many wives, splayed by their demands—
thus the mind is dragged by the senses’ commands.

O dear son of Nanda, this is my situation;
how will Your sweet Pastimes be my heart’s contemplation?

(Bengali verse translation)

पुरुषोत्तमसेवाप्रार्थिनो भक्तस्य निजलज्जाकरायोग्यतानिवेदनम —

मत्तुल्यो नास्ति पापात्मा नापराधी च कश्चन।
परिहारेऽपि लज्जा मे किं ब्रुबे पुरुषोत्तम॥७॥
कस्यचित्

purusottama-seva-prarthino bhaktasya nija-lajjakarayogyata-nivedanam—

mat-tulyo nasti papatma naparadhi cha kaschana
parihare ’pi lajja me kim bruve purusottama [7]
(Kasyachit)

The regretful submission of incompetence by the devotee who aspires for the service of the Supreme Person—

There is no parallel to my sinful, criminal life. Everything that can be conceived of as bad is found in me. O Supreme Lord, I am even ashamed to come before You to petition, “Please forgive my offences.” What more can I say than this?

—votary

मङ्गलमयभगवन्नामाभासे पापिनामात्मधिक्कारः—

क्व चाहं कितवः पापो ब्रह्मघ्नो निरपत्रपः।
क्व च नारायणेत्येतद्भगवन्नाम मङ्गलम् ॥८॥
अजामिलस्य

mangalamaya-bhagavan-namabhase papinam atma-dhikkarah—

kva chaham kitavah papo brahma-ghno nirapatrapah
kva cha narayanety etad bhagavan-nama mangalam [8]
(Ajamilasya)

The sinful revile themselves when they are exposed to a mere facsimile of the all-auspicious Holy Name of the Lord (Namabhas)—

Who am I? A cheater, a sinner, a defiler of my brahminical status, a shameless wretch. What is my position in comparison to this Holy Name of the Lord, ‘Narayan’, the embodiment of all auspiciousness?

—Ajamil

श्रीभगवत्कृपोदये ब्रह्मबन्धूनां दारिद्र्यमपि न बाधकम्—

क्वाहं दरिद्रः पापीयान्क्व कृष्णः श्रीनिकेतनः।
ब्रह्मबन्धुरिति स्माहं बाहुभ्यां परिरम्भितः ॥९॥
श्रीसुदाम्नः

sri-bhagavat-krpodaye brahma-bandhunam daridryam api na badhakam—

kvaham daridrah papiyan kva krsnah sri-niketanah
brahma-bandhur iti smaham bahubhyam parirambhitah [9]
(Sri-Sudamnah)

The Lord’s mercy does not consider the disqualification of even a fallen brahman—

I am the most sinful and destitute, so who am I compared to Krishna, the shelter of the Goddess of fortune? He knew I was the unqualified son of a brahman, but nonetheless He embraced me. Indeed, this is most astonishing.

—Sri Sudama

विधातुरपि हरिसम्बन्धिपश्वादिजन्मप्रार्थना—

तदस्तु मे नाथ स भूरिभागो
भवेऽत्र वान्यत्र तु वा तिरश्चाम्।
येनाहमेकोऽपि भवज्जनानां
भूत्वा निषेवे तव पादपल्लवम् ॥१०॥
श्रीब्रह्मणः

vidhatur api hari-sambandhi-pasvadi-janma-prarthana—

tad astu me natha sa bhuri-bhago
bhave ’tra vanyatra tu va tirascham
yenaham eko ’pi bhavaj-jananam
bhutva niseve tava pada-pallavam [10]¹³
(Sri-Brahmanah)

—Lord Brahma

Even the universal creator, Brahma, prays to be born as an animal or a bird, if that is conducive to the service of Lord Hari—

এই ব্রহ্ম জন্মেই বা অন্য কোন ভবে ।
পশুপক্ষী হয়ে জন্মি তোমার বিভবে ॥

এইমাত্র আশা তব ভক্তগণ-সঙ্গে ।
থাকি তব পদসেবা করি নানা রঙ্গে ॥
(শ্রীল ভক্তিবিনোদ ঠাকুর)

ei brahma janmei va anya kona bhave
pasu-paksi haye janmi tomara vibhave
ei matra asa tava bhakta-gana-sange
thaki tava pada-seva kari nana range

(Srila Bhakti Vinod Thakur)

In this life as Lord Brahma, or in any other place
if I’m born as beast or bird, that will be Your grace:
my only aspiration is to be with Your servants
and in Your Pastimes serve Your feet, as one of Your attendants.

(Bengali verse translation)

अनन्यशरणेषु मृगेष्वपि भगवत्कृपा—

किं चित्रमच्युत तवैतदशेषबन्धो
दासेष्वनन्यशरणेषु यदात्मसात्त्वम्।
योऽरोचयत्सह मृगैः स्वयमीश्वराणां
श्रीमत्किरीटतटपीडितपादपीठः ॥११॥
श्रीमदुद्धवस्य

ananya-saranesu mrgesv api bhagavat-krpa—

kim chitram achyuta tavaitad asesa-bandho
dasesv ananya-saranesu yad atma-sattvam
yo ’rochayat saha mrgaih svayam isvaranam
srimat-kirita-tata-pidita-pada-pithah [11]
(Srimad-Uddhavasya)

The Lord is merciful upon even the animals who have exclusively surrendered unto Him—

O Lord Krishna, friend of all, in Your form of Lord Rama, even when the tips of the magnificent crowns of the great gods headed by Lord Brahma were subjugated before Your lotus feet, You simply showed Your affection for the monkeys. Thus it is no wonder that You are seen to be subordinate to Your exclusive servitors such as Nanda Maharaj, the gopis, Bali, and others.

—Sri Uddhava

भगवत्कृपोपलब्धमाहात्म्यस्य तत्कैङ्कर्य्यप्रार्थनाप्य औद्धत्यवदेव प्रतीयते—

धिगशुचिमविनीतं निर्द्दयं मामलज्जं
परमपुरुष योऽहं योगिवर्य्याग्रगण्यैः।
विधिशिवसनकाद्यैर्ध्यातुमत्यन्तदूरं
तव परिजनभावं कामये कामवृत्तः ॥१२॥
श्रीयामुनाचार्य्यस्य

bhagavat-krpopalabdha-mahatmyasya tat kainkarya-prarthanapy auddhatyavad eva pratiyate—

dhig asuchim avinitam nirdayam mam alajjam
parama-purusa yo ’ham yogi-varyagraganyaih
vidhi-siva-sanakadyair dhyatum atyanta-duram
tava parijana-bhavam kamaye kama-vrttah [12]
(Sri-Yamunacharyasya)

Even to pray for the Lord’s servitorship is felt as an impertinence, when the glory of the Lord is realised by His mercy—

Fie on me—an impure, impertinent, hard-hearted, and shameless fellow. O Supreme Personality, simply governed by my whims do I dare to aspire for Your servitorship, a position practically inconceivable to great, powerful personalities like Lord Brahma, Lord Siva, and the four Kumaras.

—Sri Yamun Acharya

उपलब्धस्वदोषसहस्रस्यापि तच्चरणपरिचर्य्यालोभोऽप्यवार्य्यमाणः—

अमर्य्यादः क्षुद्रश्चलमतिरसूयाप्रसवभूः
कृतघ्नो दुर्म्मानी स्मरपरवशो वञ्चनपरः।
नृशंसः पापिष्ठः कथमहमितो दुःखजलधेर्
अपारादुत्तीर्णस्तव परिचरेयं चरणयोः ॥१३॥
श्रीयामुनाचार्य्यस्य

upalabdha-sva-dosa-sahasrasyapi tach charana-paricharya-lobho ’py avaryamanah—

amaryadah ksudras chalamatir asuya-prasavabhuh
krtaghno durmani smara-paravaso vanchana-parah
nrsamsah papisthah katham aham ito duhkha-jaladher
aparad uttirnas tava parichareyam charanayoh [13]
(Sri-Yamunacharyasya)

Despite thousands of personal defects, a devotee can never check his desire for the Lord’s service—

Uncultured, mean, fickle-minded, envious, ungrateful, proud, subservient to lust, deceitful, hard-hearted, and sinful am I. O Lord, how will I ever be able to cross this insurmountable ocean of misery and attain to the service of Your lotus feet?

—Sri Yamun Acharya

प्रपन्नस्य प्रपत्तिसामान्यकृपायामपि निजायोग्यताप्रतीतिः—

ननु प्रयत्नः सकृदेव नाथ
तवाहमस्मीति च याचमानः।
तवानुकम्प्यः स्मरतः प्रतिज्ञां
मदेकवर्ज्जं किमिदं व्रतन्ते ॥१४॥
श्रीयामुनाचार्य्यस्य

prapannasya prapatti-samanya-krpayam api nijayogyata-pratitih—

nanu prayatnah sakrd eva natha
tavaham asmiti cha yachamanah
tavanukampyah smaratah pratijnam
mad-eka-varjam kim idam vratante [14]
(Sri-Yamunacharyasya)

Although the Lord is naturally gracious upon the surrendered soul, the surrendered soul considers himself unfit to receive that grace—

O Lord, one who keeps Your pledge in mind and wholly surrenders unto You, declaring, ‘I am Yours alone’, is a fit recipient for Your grace. Is it only I who am not included in Your promise?

—Sri Yamun Acharya

सुस्पष्टदैन्येनात्मविज्ञप्तिः—

न निन्दितं कर्म्म तदस्ति लोके
सहस्रशो यन्न मया व्यधायि।
सोऽहं विपाकावसरे मुकुन्द
क्रन्दामि सम्प्रत्यगतिस्तवाग्रे ॥१५॥
श्रीयामुनाचार्य्यस्य

suspasta-dainyenatma-vijnaptih—

na ninditam karma tad asti loke
sahasraso yan na maya vyadhayi
so ’ham vipakavasare mukunda
krandami sampraty agatis tavagre [15]
(Sri-Yamunacharyasya)

Heartfelt petition in stark humility—

O Mukunda, there is no offensive activity in this world that I have not performed thousands of times. Now, finally, I have no alternative but to simply weep before You.

—Sri Yamun Acharya

असीमकृपस्य कृपायाः शेषसीमान्तर्गतमात्मानमनुभवति—

निमज्जतोऽनन्त भवार्णवान्तश्
चिराय मे कूलमिवासि लब्धः ।
त्वयापि लब्धं भगवन्निदानीम्
अनुत्तमं पात्रमिदं दयायाः ॥१६॥
श्रीयामुनाचार्य्यस्य

asima-krpasya krpayah sesa-simantargatam atmanam anubhavati—

nimajjato ’nanta bhavarnavantas
chiraya me kulam ivasi labdhah
tvayapi labdham bhagavann idanim
anuttamam patram idam dayayah [16]
(Sri-Yamunacharyasya)

The realisation of feeling oneself to be situated on the outer limit of the unlimitedly merciful Lord’s mercy—

O Lord, I was drowning in the fathomless, endless ocean of material existence, and now, after immeasurable time, I have reached the shore—Your divine self. And You also have finally obtained the most fit recipient for Your mercy.

—Sri Yamun Acharya

भगवद्भक्तस्य स्वस्मिन्दीनत्वबुद्धिरेव स्वाभाविकी न तु भक्तत्वबुद्धिः—

दीनबन्धुरिति नाम ते स्मरन्
यादवेन्द्र पतितोऽहमुत्सहे।
भक्तवत्सलतया त्वयि श्रुते
मामकं हृदयमाशु कम्पते ॥१७॥
जगन्नाथस्य

bhagavad-bhaktasya svasmin dinatva-buddhir eva svabhaviki na tu bhaktatva-buddhih—

dinabandhur iti nama te smaran
yadavendra patito ’ham utsahe
bhakta-vatsalataya tvayi srute
mamakam hrdayam asu kampate [17]
(Jagannathasya)

A devotee of the Lord naturally considers himself to be lowly, and never does he consider himself a devotee—

O Yadavendra, when I think of Your Name ‘Dinabandhu’—friend of the fallen, I, who am afallen, feel encouraged. But hearing that You are ‘Bhaktavatsala’—affectionate to the devotees, my heart suddenly trembles.

—Jagannath

शिवविरिन्च्यादिदेवसेव्य स्वसम्बन्धलेशासम्भावनया नैराश्यम्—

स्तावकास्तव चतुर्म्मुखादयो
भावका हि भगवन्भवादयः।
सेवकाः शतमखादयः सुरा
वासुदेव यदि के तदा वयम् ॥१८॥
धनञ्जयस्य

siva-virinchy-adi-deva-sevya svasambandha-lesasambhavanaya nairasyam—

stavakas tava chaturmukhadayo
bhavaka hi bhagavan bhavadayah
sevakah sata-makhadayah sura
vasudeva yadi ke tada vayam [18]
(Dhananjayasya)

A devotee feels disappointed in the improbability of his ever having a slight relationship with the Supreme Lord who is worshippable by the great gods headed by Lord Siva and Lord Brahma—

O Lord, the demigods headed by four-headed Lord Brahma are engaged in offering their worshipful prayers unto You; the demigods headed by five-headed Lord Siva are absorbed in meditation upon You; and the demigods headed by Lord Indra, the performer of a hundred sacrifices, are Your order carriers. O Lord Vasudev, who then, are we to You?

—Dhananjaya

गौरावतारस्यात्युत्कृष्टफलदत्वमत्यौदार्य्यत्वञ्च विलोक्य तत्रातिलोभत्वादात्मन्यतिवञ्चितत्वबोधः—

वञ्चितोऽस्मि वञ्चितोऽस्मि वञ्चितोऽस्मि न संशयः।
विश्वं गौररसे मग्नं स्पर्शोऽपि मम नाभवत् ॥१९॥
श्रीप्रबोधानन्दपादानां

gauravatarasyaty-utkrsta-phala-datvam-aty-audaryatvan cha vilokya tatrati-lobhatvad-atmany-ati-vanchitatva-bodhah—

vanchito ’smi vanchito ’smi vanchito ’smi na samsayah
visvam gaura-rase magnam sparso ’pi mama nabhavat [19]
(Sri-Prabodhanandapadanam)

Seeing the Lord’s most munificent descent as Sri Gauranga who is the bestower of the paramount gift of love divine, the devotee, feeling insatiable desire for the mercy of this Lord, considers himself to be drastically deceived—

Deceived, deceived, no doubt, deceived am I! The whole universe became flooded with the love of Sri Gauranga, but alas, my fate was not to get even the slightest touch of it.

—Sri Prabodhananda Saraswati

श्रीगौरसेवारसगृध्नुजनस्य तदप्राप्त्याशङ्कया खेदोक्तिः—

अदर्शनीयानपि नीचजातीन्
संवीक्षते हन्त तथापि नो माम्।
मदेकवर्ज्ज्यं कृपयिष्यतीति
निर्णीय किं सोऽवततार देवः ॥२०॥
श्रीप्रतापरुद्रस्य

sri-gaura-seva-rasa-grdhnu-janasya tad aprapty asankaya khedoktih—

adarsaniyan api nicha-jatin
samviksate hanta tathapi no mam
mad-eka-varjam krpayisyatiti
nirniya kim so ’vatatara devah [20]
(Sri-Prataparudrasya)

The lament of one deeply aspiring for the service of Sri Gaurahari, in the apprehension of not attaining that service—

He casts His merciful glance upon even low-born persons who are unfit to be seen; yet He will not grant me His audience. Has the Lord (Sri Chaitanyadev) made His advent deciding that He will give His grace to all but me?

—Sri Pratapa Rudra

प्रेममयस्वनाथातिवदान्यतोपलब्धेस्तन्नित्यपार्षदस्य दैन्योक्तिः—

भवाब्धिं दुस्तरं यस्य दयया सुखमुत्तरेत्।
भाराक्रान्तः खरोऽप्येष तं श्रीचैतन्यमाश्रये ॥२१॥
श्रीसनातनपादानां

premamaya-svanathati-vadanyatopalabdhes tan nitya-parsadasya dainyoktih—

bhavabdhim dustaram yasya dayaya sukham uttaret
bharakrantah kharo ’py esa tam sri-chaitanyam asraye [21]
(Sri-Sanatanapadanam)

Realising his loving Lord’s extreme magnanimity, deep humility is expressed by the intimate servitor of the Lord—

Even this overburdened ass takes shelter of the lotus feet of Lord Sri Chaitanya Mahaprabhu, by whose grace the formidable ocean of material existence can be crossed very easily.

—Sri Sanatan Goswami

महाप्रेमपीयूषबिन्दुप्रार्थिनः स्वदैन्यानुभूतिः—

प्रसारितमहाप्रेमपीयूषरससागरे।
चैतन्यचन्द्रे प्रकटे यो दीनो दीन एव सः ॥२२॥
श्रीप्रबोधानन्दपादानां

maha-prema-piyusa-bindu-prarthinah svadainyanubhutih—

prasarita-mahaprema-piyusa-rasa-sagare
chaitanya-chandre prakate yo dino dina eva sah [22]
(Sri-Prabodhanandapadanam)

One who begs for a drop of the nectar of divine love supreme perceives his own destitution—

Now that Sri Chaitanyachandra—the unlimitedly expansive ocean of the joy of divine love supreme—has made His gracious advent, anyone who remains destitute is surely a genuine pauper.

—Sri Prabodhananda Saraswati

विप्रलम्भरसाश्रितस्य परमसिद्धस्यापि विरहदुःखे हृदयोद्घाटनम्—

अयि दीनदयार्द्रनाथ हे
मथुरानाथ कदावलोक्यसे।
हृदयं त्वदलोककातरं
दयित भ्राम्यति किं करोम्यहम् ॥२३॥
श्रीमाधवेन्द्रपुरीपादानां

vipralambha-rasasritasya parama-siddhasyapi viraha-duhkhe hrdayodghatanam—

ayi dina-dayardra-natha he
mathura-natha kadavalokyase
hrdayam tvad-aloka-kataram
dayita bhramyati kim karomy aham [23]
(Sri-Madhavendra-Puripadanam)

The heart’s eruption in the sorrow of separation, even for one who has achieved the ultimate perfection of love in separation—

O gentle-hearted Lord, ever-gracious upon the destitute, O Lord of Mathura, when shall I see You again? In Your absence my broken heart trembles. Beloved! What shall I do now?

—Sri Madhavendra Puri

श्रीकृष्णविरहेऽसहायवत्स्वनाथकरुणाकर्षणम्—

अमून्यधन्यानि दिनान्तराणि
हरे त्वदालोकनमन्तरेण।
अनाथबन्धो करुणैकसिन्धो
हा हन्त हा हन्त कथं नयामि ॥२४॥
श्रीबिल्वमङ्गलस्य

sri-krsna-virahe ’sahayavat svanatha-karunakarsanam—

amuny adhanyani dinantarani
hare tvad alokanam antarena
anatha-bandho karunaika-sindho
ha hanta ha hanta katham nayami [24]
(Sri-Bilvamangalasya)

A devotee in separation of Krishna helplessly draws the grace of the Lord of his life—

O Hari, O guardian of the shelterless, O one and only ocean of mercy, how will I pass my unblest days and nights without a glimpse of You?

—Sri Bilvamangal Thakur

व्रजेन्द्रनन्दनविरहे तज्जीवितेश्वर्य्याः स्वयंरूपाया अपि दासीवत्कार्पण्यम्—

हा नाथ रमण प्रेष्ठ क्वासि क्वासि महाभुज।
दास्यास्ते कृपणाया मे सखे दर्शय सन्निधिम् ॥२५॥
श्रीराधिकायाः

vrajendra-nandana-virahe taj-jivitesvaryah svayam-rupaya api dasivat karpanyam—

ha natha ramana prestha kvasi kvasi maha-bhuja
dasyas te krpanaya me sakhe darsaya sannidhim [25]
(Sri-Radhikayah)

Like a maidservant, even Sri Radhika, the heroine of the son of King Nanda, humbly petitions the Lord in His separation—

O Lord, my loving consort and dearmost hero, where are You? I am Your poor maidservant, please come to Me.

—Srimati Radharani

विप्रलम्भे श्रीकृष्णवल्लभानामपि गृहासक्तवद्दैन्योक्तिः—

आहुश्च ते नलिननाभ पदारविन्दं
योगेश्वरैर्हृदि विचिन्त्यमगाधबोधैः।
संसारकूपपतितोत्तरणावलम्बं
गेहं जुषामपि मनस्युदियात्सदा नः ॥२६॥
श्रीगोपिकानां

vipralambhe sri-krsna-vallabhanam api grhasaktavad dainyoktih—

ahus cha te nalina-nabha padaravindam
yogesvarair hrdi vichintyam agadha-bodhaih
samsara-kupa-patitottaranavalambam
geham jusam api manasy udiyat sada nah [26]
(Sri-Gopikanam)

Like persons attached to hearth and home, even the gopis, the damsels beloved of Lord Sri Krishna, humbly petition the Lord in His separation—

O lotus-navelled one, Your lotus feet, eternally held as the object of meditation within the hearts of the greatest yogis of profound intellect, are the only resort for delivering those souls fallen into the well of material life. May those holy lotus feet graciously appear within the hearts of we ordinary household ladies.

—the gopis

विरहकातरो भक्त आत्मानमत्यसहायं मन्यते—

गतो यामो गतौ यामौ गता यामा गतं दिनम्।
हा हन्त किं करिष्यामि न पश्यामि हरेर्मुखम् ॥२७॥
शङ्करस्य

viraha-kataro bhakta atmanam aty-asahayam manyate—

gato yamo gatau yamau gata yama gatam dinam
ha hanta kim karisyami na pasyami harer mukham [27]
(Sankarasya)

A devotee afflicted in separation feels himself to be drastically helpless—

Three hours have passed, six hours have passed, nine hours have passed, a whole day has passed … alas, alas, what shall I do? I could not catch a glimpse of the lotus face of Sri Hari!

—Sankar

गोविन्दविरहे सर्व्वशून्यतया अत्यनाथवद्दीर्घदुःखबोधरूपप्रेमचेष्टा—

युगायितं निमेषेण चक्षुषा प्रावृषायितम्।
शून्यायितं जगत्सर्व्वं गोविन्दविरहेण मे ॥२८॥
श्रीश्रीभगवतश्चैतन्यचन्द्रस्य

govinda-virahe sarva-sunyataya aty-anathavad-dirgha-duhkha-bodha-rupa-prema-chesta—

yugayitam nimesena chaksusa pravrsayitam
sunyayitam jagat sarvam govinda-virahena me [28]
(Sri-Sri-Bhagavatas-Chaitanyachandrasya)

Because everything appears vacant in the separation of Sri Krishna, divine love’s attempt becomes prolonged sorrow in desperate shelterlessness—

O Govinda, my every moment seems to be a great millennium. Tears flow from my eyes like torrents of rain, and the whole world seems empty in the absence of You.

—the Supreme Lord Sri Chaitanyachandra

श्रीकृष्णैकवल्लभायास्तद्विरहेऽनुभूताखिलप्राणचेष्टाव्यर्थताया देहयात्रानिर्व्वाहस्यापि लज्जाकरशोच्यव्यवहारवत्प्रतीतिः—

श्रीकृष्णरूपादिनिषेवणं विना
व्यर्थानि मेऽहान्यखिलेन्द्रियाण्यलम्।
पाषाणशुष्केन्धनभारकाण्यहो
विभर्म्मि वा तानि कथं हतत्रपः ॥२९॥
केषाञ्चित्

sri-krsnaika-vallabhayas tad virahe ’nubhutakhila-prana-chesta-vyarthataya deha-yatra-nirvahasyapi lajjakara-sochya-vyavaharavat pratitih—

sri-krsna-rupadi-nisevanam vina
vyarthani me ’hany akhilendriyany alam
pasana-suskendhana bharakany aho
vibharmi va tani katham hata-trapah [29]
(Kesanchit)

When, in His separation, Krishna’s faithful sweetheart realises Her whole urge for living has been thwarted, even to maintain her body is felt to be a shamefully lamentable task—

My dear companion, without the service of Sri Krishna’s divine form, nature, and Pastimes, all my senses have become senseless. Now, how will I be able to shamelessly bear the burden of these woodlike, stonelike senses?

—revered votary

अतिविप्रलम्भे जीवितप्रणयिण्या रोदनमपि निजदम्भमात्रत्वेन प्रतीयते—

यास्यामीति समुद्यतस्य वचनं विश्रब्धमाकर्णितं
गच्छन्दूरमुपेक्षितो मुहुरसौ व्यावृत्य पश्यन्नपि।
तच्छून्ये पुनरागतास्मि भवने प्राणास्त एव स्थिताः
सख्यः पश्यत जीवितप्रणयिनी दम्भादहं रोदिमि ॥३०॥
रुद्रस्य

ati-vipralambhe jivita-pranayinya rodanam api nija-dambha-matratvena pratiyate—

yasyamiti samudyatasya vachanam visrabdham akarnitam
gachchhan duram upeksito muhur asau vyavrtya pasyann api
tach chhunye punar agatasmi bhavane pranas ta eva sthitah
sakhyah pasyata jivita-pranayini dambhad aham rodimi [30]
(Rudrasya)

His sweetheart who lives despite intensely feeling His separation thinks that even Her tears are only due to Her pride—

When He was about to leave, He said, “I am going.” I heard His words without a care. As He left, from afar He glanced back again and again, but I paid no attention. Now, upon returning to my house which is bereft of Krishna, I am still living—O my friends! See how I cry out of the pride of being the love of His life …

—Rudra

लब्धश्रीकृष्णप्रेमपराकाष्ठस्य प्रतिक्षणवर्द्धमानतदास्वादनलोलुपतया तदप्राप्तिवत्प्रतीतिः तत्र श्रीकृष्णप्रेम्णस्तु सर्व्वोच्चसौभाग्यकरपरमसुदुर्ल्लभपुमर्थत्वञ्च सूचितम्—

न प्रेमगन्धोऽस्ति दरापि मे हरौ
क्रन्दामि सौभाग्यभरं प्रकाशितुम्।
वंशीविलास्याननलोकनं विना
विभर्म्मि यत्प्राणपतङ्गकान्वृथा ॥३१॥
श्रीश्रीभगवतश्चैतन्यचन्द्रस्य

labdha-sri-krsna-prema-parakasthasya pratiksana-vardhamana-tad-asvadana-lolupataya tad-apraptivat pratitih tatra sri-krsna-premnastu sarvochcha-saubhagyakara-parama-sudurlabha-pumarthatvan cha suchitam—

na prema-gandho ’sti darapi me harau
krandami saubhagya-bharam prakasitum
vamsi-vilasy-anana-lokanam vina
vibharmi yat prana-patangakan vrtha [31]
(Sri-Sri-Bhagavatas-Chaitanyachandrasya)

A person who has attained to the acme of love for Krishna appears as one bereft of that love, due to the moment by moment growing insatiable desire to taste it; this indicates love for Krishna to be the bestower of the supreme fortune, and the most rarely attained goal of life—

O my companion, I do not have the slightest scent of love for Krishna—and yet, I cry. This is only for the purpose of exhibiting my great fortune. Without seeing the lovely face of Krishna playing His flute, I worthlessly pass my days, like an insignificant insect.

—the Supreme Lord Sri Chaitanyachandra

इति श्रीप्रपन्नजीवनामृते

श्रीभक्तवचनामृतान्तर्गतं

कार्पण्यं नाम अष्टमोऽध्यायः

iti sri-prapanna-jivanamrte

sri-bhakta-vachanamrtantargatam

karpanyam nama astamo ’dhyayah

thus ends the eighth chapter

Surrender in Humility

Words of Nectar from the Devotees

Life-Nectar of the Surrendered Souls

Positive and Progressive Immortality

नवमोऽध्यायः

Chapter Nine

श्रीश्रीभगवद्वचनामृतम्

Sri Sri Bhagavad-vachanamrtam
Words of Nectar from the Supreme Lord

श्रीकृष्णाङ्घ्रिप्रपन्नानां कृष्णप्रेमैककाङ्क्षिणाम् ।
सर्व्वार्त्त्यज्ञानहृत्सर्व्वाभीष्टसेवासुखप्रदम् ॥१॥
प्राणसञ्जीवनं साक्षाद्भगवद्वचनामृतम् ।
श्रीभागवतगीतादिशास्त्राच्छङ्गृह्यतेऽत्र हि ॥२॥

sri-krsnanghri-prapannanam krsna-premaika-kanksinam
sarvarty-ajnana-hrt sarva-bhista-seva-sukha-pradam [1] prana-sanjivanam saksad-bhagavad-vachanamrtam
sri-bhagavata-gitadi-sastrach chhangrhyate ’tra hi [2]

Herein, collected from the holy scriptures headed by Srimad Bhagavatam and Bhagavad-gita, are words of nectar directly from the lotus mouth of the Supreme Personality of Godhead. This is the nectar to vanquish all sorrow and darkness for the souls surrendered to the lotus feet of Sri Krishna, and also for those aspiring for exclusive love for Krishna. It nourishes the lives of the devotees, pleasing their hearts by fulfilling all their cherished desires for devotional service.

श्रीभगवतः प्रपन्नक्लेशहारित्वम्—

त्वां प्रपन्नोऽस्मि शरणं देवदेवं जनार्द्दनम्।
इति यः शरणं प्राप्तस्तं क्लेशादुद्धराम्यहम् ॥३॥
श्रीनारसिंहे

sri-bhagavatah prapanna-klesa-haritvam—

tvam prapanno ’smi saranam deva-devam janardanam
iti yah saranam praptas tam klesad uddharamy aham [3]
(Np)

The Supreme Lord dispels the suffering of His surrendered soul—

I deliver from all suffering one who accepts My shelter, saying, “O God of gods, O supreme refuge, I am surrendered unto You.”

—Sri Nrsimha-purana

तस्य सकृदेव प्रपन्नाय सदाभयदातृत्वम्—

सकृदेव प्रपन्नो यस्तवास्मीति च याचते।
अभयं सर्व्वदा तस्मै ददाम्येतद्व्रतं मम ॥४॥
श्रीरामायणे

tasya sakrd eva prapannaya sadabhaya-datrtvam—

sakrd eva prapanno yas tavasmiti cha yachate
abhayam sarvada tasmai dadamy etad vratam mama [4]
(Sri-Ramayane)

If one seeks refuge in Him just once, He awards fearlessness to that person forever—

It is My pledge that if anyone just once sincerely petitions Me for shelter, saying ‘I am Yours,’ then I grant him courage for all time to come.

—Sri Ramayana

स च साधूनां परित्राणकर्त्ता—

परित्राणाय साधूनां विनाशाय च दुष्कृताम्।
धर्म्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥५॥
श्रीगीतायाम्

sa cha sadhunam paritrana-karta—

paritranaya sadhunam vinasaya cha duskrtam
dharma-samsthapanarthaya sambhavami yuge yuge [5]
(Sri-Gitayam)

He is the saviour of the saints—

I appear in every age to deliver the saintly devotees, to vanquish the sinful miscreants, and to firmly establish true religion.

—Srimad Bhagavad-gita

(verses 5–31)

तस्य प्रार्थानुरूपफलदातृत्वम्—

ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्।
मम वर्त्मानुवर्त्तन्ते मनुष्याः पार्थ सर्व्वशः ॥६॥
तत्रैव

tasya prarthanurupa-phala-datrtvam—

ye yatha mam prapadyante tams tathaiva bhajamy aham
mama vartmanuvartante manusyah partha sarvasah [6]
(tatraiva)

He bestows whatever fruit He is petitioned for—

O Partha, however a person worships Me, I am correspondingly attainable by him. Certainly all men follow My path: they follow that path which is revealed by Me.

बहुदेवयाजिनां श्रीकृष्णेतरदेवताप्रपत्तिर्भोगाभिसन्धिमूलैव—

कामैस्तैस्तैर्हृतज्ञानाः प्रपद्यन्तेऽन्यदेवताः।
तं तं नियममास्थाय प्रकृत्या नियताः स्वया ॥७॥
तत्रैव

bahu-deva-yajinam sri-krsnetara-devata-prapattir-bhogabhisandhi-mulaiva—

kamais tais tair hrta-jnanah prapadyante ’nya-devatah
tam tam niyamam asthaya prakrtya niyatah svaya [7]
(tatraiva)

Motivation for sense gratification is the only reason that the worshippers of the many demigods surrender to those gods instead of to Lord Krishna —

Persons whose good sense is perverted by some material desire become preoccupied with that desire, and thus they adopt the appropriate rules and regulations to worship ‘other gods’.

तत्सर्व्वेश्वरेश्वरत्वाज्ञानमेव कर्म्मिणां बहुदेवयजने कारणम्—

अहं हि सर्व्वयज्ञानां भोक्ता च प्रभुरेव च।
न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते ॥८॥
तत्रैव

tat sarvesaresvaratvajnanam eva karminam bahu-deva-yajane karanam—

aham hi sarva-yajnanam bhokta cha prabhur eva cha
na tu mam abhijananti tattvenatas chyavanti te [8]
(tatraiva)

The elevationists worship ‘many gods’ due to their ignorance of Sri Krishna’s position as the Supreme God of all gods—

I alone am the enjoyer and the Lord of all sacrifices. Those who worship the demigods, considering them to be independent of Me, are known as superficial worshippers (pratikopasaka). They do not understand My factual position, and thus due to their fallacious worship they deviate from the truth. When they worship as My expansions the demigods headed by the Sun-god, they may ultimately gain an auspicious result.

तत्र दुर्म्मतिदुष्कृतिमूढतारूपो मायाप्रभाव एव कारणम्—

न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः।
माययापहृतज्ञाना आसुरं भावमश्रिताः ॥९॥
तत्रैव

tatra durmati-duskrti-mudhata-rupo maya-prabhava eva karanam—

na mam duskrtino mudhah prapadyante naradhamah
mayayapahrta-jnana asuram bhavam asritah [9]
(tatraiva)

The cause of such stunted intelligence, evil propensities, and foolishness: the power of illusion (maya)—

Being merged in maya, foolish and fallen men dedicated to evil deeds resort to the demoniac mentality and do not surrender to Me.

द्वन्द्वातीतः सुकृतिमानेव श्रीकृष्णभजनाधिकारी—

येषां त्वन्तगतं पापं जनानां पुण्यकर्म्मणाम्।
ते द्वन्द्वमोहनिर्म्मुक्ता भजन्ते मां दृढव्रताः ॥१०॥
तत्रैव

dvandvatitah sukrtiman eva sri-krsna-bhajanadhikari—

yesam tv anta-gatam papam jananam punya-karmanam
te dvandva-moha-nirmukta bhajante mam drdha-vratah [10]
(tatraiva)

Only the virtuous soul who rejects both mundane happiness and unhappiness is qualified to worship Lord Krishna—

Those virtuous persons whose sins have been destroyed are liberated from illusory happiness and unhappiness, and they worship Me with firm resolve.

श्रीकृष्णप्रपत्तिरेव मायातरणोपायो नान्यः—

दैवी ह्येषा गुणमयी मम माया दुरत्यया।
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥११॥
तत्रैव

sri-krsna-prapattir eva maya-taranopayo nanyah—

daivi hy esa gunamayi mama maya duratyaya
mam eva ye prapadyante mayam etam taranti te [11]
(tatraiva)

Surrender to Sri Krishna is the only method of overcoming maya—

This trimodal deluding energy (maya) of Mine is practically insurmountable. Only those who surrender unto Me can overcome it.

श्रीकृष्णप्रपत्तिरेव शुद्धज्ञानफलमित्यनुभवितुर्महात्मनः सुदुर्ल्लभत्वम्—

बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते।
वासुदेवः सर्व्वमिति स महात्मा सुदुर्ल्लभः ॥१२॥
तत्रैव

sri-krsna-prapattir eva suddha-jnana-phalam ity anubhavitur mahatmanah sudurlabhatvam—

bahunam janmanam ante jnanavan mam prapadyate
vasudevah sarvam iti sa mahatma sudurlabhah [12]
(tatraiva)

Absolute surrender unto the lotus feet of Sri Krishna is the purpose of knowledge (jnan); the great soul who realises this truth is exceedingly rare—

Having passed through many lifetimes of assiduous spiritual practises, by the influence of sadhu-sanga, the association of saints, one attains to knowledge of My identity, and thus surrenders utterly unto Me. Thereafter, he reaches Me, and realises that everything without exception is related to Vasudev, and thus everything that be is of the nature of Vasudev. Such a great soul is exceedingly rare.

लब्धचित्स्वरूपस्यैव श्रीकृष्णे परा भक्तिः अतः सा निर्गुणा एव—

ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति।
समः सर्व्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥१३॥
तत्रैव

labdha-chit-svarupasyaiva sri-krsne para bhaktih atah sa nirguna eva—

brahma-bhutah prasannatma na sochati na kanksati
samah sarvesu bhutesu mad-bhaktim labhate param [13]
(tatraiva)

A person who has realised his constitutional spiritual nature engages in transcendental devotional service unto the lotus feet of Sri Krishna; therefore, such devotion is transcendental to the three modes of material nature—

By knowledge of the non-differentiated Absolute Truth, one can achieve self-satisfaction, freedom from lamentation and hankering, and perceive the equality in all beings. And above this, he engages in transcendental devotional service unto Me.

अखिलरसामृतमूर्त्तिः श्रीकृष्ण एव ज्ञानिगणमृग्यतुरीयब्रह्मणो मूलाश्रयः—

ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च।
शाश्वतस्य च धर्म्मस्य सुखस्यैकान्तिकस्य च ॥१४॥
तत्रैव

akhila-rasamrta-murtih sri-krsna eva jnani-gana-mrgya-turiya-brahmano mulasrayah—

brahmano hi pratisthaham amrtasyavyayasya cha
sasvatasya cha dharmasya sukhasyaikantikasya cha [14]
(tatraiva)

Sri Krishna, the embodiment of the entire compass of divine mellows, is the absolute source of the undifferentiated Brahma that the liberationists desire to merge into as the fourth state of the soul—

Transcendental to the modes of nature as the axiomatic Truth replete with the divine variegatedness of Holy Name, Form, Nature, Associates, and Pastimes, I alone am the mainstay and fountainhead of Brahma—the ultimate destination of the liberationists (jnanis).

Immortality, immutability, eternality, the eternal sustenance of divine love, and the ultimate ecstasy of the divine mellows of Vrndavan (Vraja-rasa)—all these are supported by Me: the transcendental, variegated, axiomatic reality—Krishna.

औपनिषत्पुरुषस्य श्रीकृष्णस्यैव योगिजनमृग्यं निखिलचिदचिन्नियन्तृत्वम्—

सर्व्वस्य चाहं हृदि सन्निविष्टो
मत्तः स्मृतिर्ज्ञानमपोहनञ्च।
वेदैश्च सर्व्वैरहमेव वेद्यो
वेदान्तकृद्वेदविदेव चाहम् ॥१५॥
तत्रैव

aupanisat-purusasya sri-krsnasyaiva yogi-jana-mrgyam nikhila-chid-achin-niyantrtvam—

sarvasya chaham hrdi sannivisto
mattah smrtir jnanam apohanan cha
vedais cha sarvair aham eva vedyo
vedanta-krd veda-vid eva chaham [15]
(tatraiva)

Encompassing the aggregate individuality and collectivity, the absolute autocracy over both the material and the spiritual planes is held by Sri Krishna alone, the supreme male dominating principle as corroborated in the Upanisads; and He is the objective sought after by the yogis—

I am situated as the Supreme Lord within the hearts of all souls. As a result of a soul’s worldly deeds, his remembrance, knowledge, and forgetfulness arise from Me alone. Thus, I am not only Brahma, the absolute Spirit that pervades the universe, but above that, I am the Supersoul present in the hearts of the living beings, who dispenses the results of their attempts. And even above My worshippable aspects of Brahma and Paramatma, I am the Guru of all souls, the eternal dispenser of their good fortune—I am Bhagavan, the Supreme Personality of Godhead, to be known by all the Vedas; I am the creator and perfect knower of all the axiomatic conclusions of the Vedas (Vedanta).

तद्विष्णोः परमं पदमेव गन्तव्यं तच्च ज्ञानिनामनावृत्तिकारकं योगिनामादिचैतन्यस्वरूपं कर्म्मिणाञ्च कर्म्मफलविधायकम्—

ततः पदं तत्परिमार्गितव्यं
यस्मिन्गता न निवर्त्तन्ति भूयः।
तमेव चाद्यं पुरुषं प्रपद्ये
यतः प्रवृत्तिः प्रसृता पुराणी ॥१६॥
तत्रैव

tad-visnoh paramam padam eva gantavyam tach cha jnaninam anavrtti-karakam yoginam adi-chaitanya-svarupam karminan cha karma-phala-vidhayakam—

tatah padam tat parimargitavyam
yasmin gata na nivartanti bhuyah
tam eva chadyam purusam prapadye
yatah pravrttih prasrta purani [16]
(tatraiva)

The desired goal is the supreme, divine lotus feet of Lord Visnu, who is the ordainer of ultimate emancipation for the liberationists (jnanis), the Supreme Lord of the meditationists (yogis), and the rewarder of the elevationists (karmis)—

Thus one should search out that supreme goal of no return—the lotus feet of Lord Visnu: “I surrender unto Him, the original Person from whom the perpetual material world has extended.”

अविद्यानिर्म्मुक्ताः सम्पूर्णज्ञा एव लीलापुरुषोत्तमं श्रीकृष्णमेव निखिलभावैर्भजन्ते—

यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्।
स सर्व्वविद्भजति मां सर्व्वभावेन भारत ॥१७॥
तत्रैव

avidya-nirmuktah sampurna-jna eva lila-purusottamam sri-krsnam eva-nikhila-bhavair-bhajante—

yo mam evam asammudho janati purusottamam
sa sarva-vid bhajati mam sarva-bhavena bharata [17]
(tatraiva)

Those liberated from ignorance and endowed with full-fledged knowledge render service in all devotional mellows headed by consorthood (madhura-rasa), unto Sri Krishna, the supreme hero of divine Pastimes (Lila Purusottam)—

O Bharat, one who is liberated from illusion, and thus knows Me alone as the Supreme Personality—such a full-fledged savant serves me in all respects (mellows).

कर्म्मज्ञानध्यानयोगिनामपि (तत्तद्भावं त्यक्त्वा) ये मच्चिच्छक्तिगतश्रद्धामाश्रित्य भजन्ते त एव सर्व्वश्रेष्ठाः—

योगिनामपि सर्व्वेषां मद्गतेनान्तरात्मना।
श्रद्धावान्भजते यो मां स मे युक्ततमो मतः ॥१८॥
तत्रैव

karma-jnana-dhyana-yoginam api (tat tad bhavam tyaktva) ye mach-chit-sakti-gata-sraddham-asritya bhajante ta eva sarva-sresthah—

yoginam api sarvesam mad-gatenantaratmana
sraddhavan bhajate yo mam sa me yuktatamo matah [18]
(tatraiva)

Of all yogis who follow the paths based on action, knowledge, and meditation (karma, jnan, dhyan), the topmost are those who (abandon their respective attitudes in order to) take refuge in their heart’s faith in My personal potency (svarup-sakti), and thus engage in my pure devotional service—

In My opinion, of all types of yogis, the most elevated of all is he who surrenders his heart to Me and serves Me in devotion with sincere, internal faith.

निरवच्छिन्नप्रेमभक्तियाजिनो मत्पार्षदा एव परमश्रेष्ठाः—

मय्यावेष्य मनो ये मां नित्ययुक्ता उपासते।
श्रद्धया परयोपेतास्ते मे युक्ततमा मताः ॥१९॥
तत्रैव

niravachchhinna-prema-bhakti-yajino mat-parsada eva parama-sresthah—

mayy avesya mano ye mam nitya-yukta upasate
sraddhaya parayopetas te me yuktatama matah [19]
(tatraiva)

My associates who serve Me in uninterrupted loving devotion are the most superior—

Dedicating his whole life to devotional service with unalloyed faith, one who absorbs his heart in Me is definitely the highest of all devotees.

श्रीकृष्णे स्वयंरूपत्वं सर्व्वांशित्वं सर्व्वाश्रयत्वञ्चिद्विलासमयत्वञ्च—

मत्तः परतरं नान्यत्किञ्चिदस्ति धनञ्जय।
मयि सर्व्वमिदं प्रोतं सूत्रे मणिगणा इव ॥२०॥
तत्रैव

sri-krsne svayam-rupatvam sarvamsitvam sarvasrayatvan chid-vilasamayatvan cha—

mattah parataram nanyat kinchid asti dhananjaya
mayi sarvam idam protam sutre mani-gana iva [20]
(tatraiva)

The original form of Godhead, Sri Krishna, is the origin of all incarnations, the ultimate refuge, and the enjoyer of dynamic divinity—

O Dhananjaya, there is none superior to Me. Everything that be is linked with Me in My Visnu form, like gems strung on a thread.

स्वयंरूपस्य स्वरूपशक्तिप्रवर्त्तनामाश्रित्य रागभजनमे परमपाण्डित्यम्—

अहं सर्व्वस्य प्रभवो मत्तः सर्व्वं प्रवर्त्तते।
इति मत्वा भजन्ते मां बुधा भावसमन्विताः ॥२१॥
तत्रैव

svayam-rupasya svarupa-sakti-pravartanam asritya raga-bhajanam eva parama-pandityam—

aham sarvasya prabhavo mattah sarvam pravartate
iti matva bhajante mam budha bhava-samanvitah [21]
(tatraiva)

The ultimate sagacity is in raga-bhajan, spontaneous devotion (headed by servitude unto Sri Radhika), under the impetus of the personal potency of the Original Lord who is beauty’s own self—

Know Me as the source of everything that be, spiritual or material. Understanding this, the truly intelligent souls give their hearts to Me: they engage in My pure devotional service.

(As soon as persons with the propensity for service in love [bhava-bhajan] realise the original form of Godhead [svayam-rupa] to be the fountainhead of all currents of worship and devotion, then, in the mellow of divine consorthood [madhura-rasa], they will necessarily feel deep loyalty to intimately follow the impetus of full-blown service, this impetus being the Lord’s personal potency [svarup-sakti] or the female embodiment of the acme in devotion [mahabhava-svarupa]. In this way, they attain to the servitude of Srimati Radharani [Sri Radha-dasya]. The purport is that the potency of Sri Krishna is also the inauguratress of worship and devotion unto Him, and to engage in pure devotional service always in the shelter of such a conception in pure heart’s devotion constitutes servitude to the Guru for the Gaudiya Vaisnavas, or Sri Radha-dasya in madhura-rasa.)

मदर्पितप्राणा मदाश्रिताः परस्परं साहाय्येन मदालापनप्रसादरमणादिसुखं नित्यमेव लभन्ते—

मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम्।
कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च ॥२२॥
तत्रैव

mad-arpita-prana mad-asritah parasparam sahayyena mad-alapana-prasada-ramanadi-sukham nityam eva labhante—

mach-chitta mad-gata-prana bodhayantah parasparam
kathayantas cha mam nityam tusyanti cha ramanti cha [22]
(tatraiva)

My male or female servitors, who have dedicated their entire lives to Me and taken full shelter in Me, mutually assist one another in a manner befitting their respective internal devotional aptitudes. They eternally relish conversing about Me, the satisfaction of serving Me, and the nectar of devotion culminating in My divine consorthood—

These are the symptoms of these exclusive devotees:

With heart and soul dedicated unto Me, they constantly exchange their devotional ecstasies while conversing about Me. By such hearing and chanting, in the stage of practise (sadhana) they enjoy the happiness of devotion; and in the stage of perfection (sadhya), that is, in the achievement of divine love (prema), they relish up to the mellow of My intimate relationship in divine consorthood, in the free spontaneity of Vraja.

भावसेवैव भगवद्वशीकरणे समर्था—

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति।
तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः ॥२३॥
तत्रैव

bhava-sevaiva bhagavad-vasikarane samartha—

patram puspam phalam toyam yo me bhaktya prayachchhati
tad aham bhakty-upahrtam asnami prayatatmanah [23]
(tatraiva)

Only loving service (bhava-seva) can subjugate the Supreme Lord—

Whatever the pure-hearted devotees lovingly offer unto Me, such as tulasi leaf, flower, fruit, and water, I accept with heartfelt affection.

कृष्णैकभजनशीलस्य तत्प्रभावेन विधूयमानान्यभद्राणि दुराचारवद्दृष्टान्यपि दुरभिसन्धिमूलकवन्न गर्हणीयान्यपि च स्वरूपतस्तदेकभजनस्य परमाद्भूतमाहात्म्यात्सः साधुरेव—

अपि चेत्सुदुराचारो भजते मामनन्यभाक्।
साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः ॥२४॥
तत्रैव

krsnaika-bhajana-silasya tat prabhavena vidhuyamanany abhadrani duracharavad drstany api durabhisandhi-mulakavan na garhaniyany api cha svarupatas tad eka-bhajanasya paramadbhuta-mahatmyat sah sadhur eva—

api chet suduracharo bhajate mam ananya-bhak
sadhur eva sa mantavyah samyag vyavasito hi sah [24]
(tatraiva)

By the potency of the purging effect of devotion to Krishna, glaring inauspicious traits may arise in the character of a person who is exclusively devoted to the service of the Lord. Although such faults may seem to be abominable, they are not condemnable as born of evil motivations (as in a non-devotee). On the contrary, due to the natural, marvellous pristine glory of his exclusive devotion (ananya-bhajan), that devotee is to be known as a true saint—

If a person serves Me with heart exclusively devoted, even if his practises are abominable he is to be revered as a true saint (sadhu), because his life’s resolve is perfect in all respects.

शोधनप्रक्रियाजातमलनिःसारणस्य मलिनवस्तुनः स्वाभाविकमलविच्छुरणेन सह न कदाप्येकत्वम्।तादृग्भक्तः क्षिप्रं शुध्यति न कदापि नश्यतीति परमाश्वासप्रदत्वम्—

क्षिप्रं भवति धर्म्मात्मा शश्वच्छान्तिं निगच्छति।
कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति ॥२५॥
तत्रैव

sodhana-prakriya-jata-mala-nihsaranasya malina-vastunah svabhavika-mala-vichchhuranena saha na kadapy ekatvam. tadrg-bhaktah ksipram sudhyati na kadapi nasyatiti paramasvasa-pradatvam—

ksipram bhavati dharmatma sasvach-chantim nigachchhati
kaunteya pratijanihi na me bhaktah pranasyati [25]
(tatraiva)

The supreme assurance: the purging of dirt by a process of purification and the natural emanation of dirt from a contaminated thing can never be one. Such a devotee is swiftly purified—he is never lost—

O son of Kunti, it is My promise that a soul who adopts exclusive devotion unto Me will definitely never fail. Despite the initial purging and sudden appearance of his defects, such anomalies are rapidly dispelled by his continuous remembrance of Me in repentance for the impediments to his service. He becomes impeccably devout in the soul’s natural constitutional behaviour, and as a result of his devotion he attains supreme relief from the bondage of both sinfulness and piety.

घनीभूतविशुद्धसत्त्वमूर्त्तिमाश्रित्य तामसप्रकृतयोऽपि परमां गतिं लभन्ते—

मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः।
स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ॥२६॥
तत्रैव

ghani-bhuta-visuddha-sattva-murtim asritya tamasa-prakrtayo ’pi paramam gatim labhante—

mam hi partha vyapasritya ye ’pi syuh papa-yonayah
striyo vaisyas tatha sudras te ’pi yanti param gatim [26]
(tatraiva)

By taking shelter of Sri Krishna, the embodiment of unadulterated, concentrated pure goodness, even the most depraved reach the supreme destination—

O Partha, by expressly taking refuge in exclusive devotion for Me, even low-born barbarous peoples that subsist on cow’s flesh, corrupt women such as prostitutes, and humans of lower order such as merchants and labourers—they all swiftly reach the supreme destination. Nothing can impede those who take shelter in devotion unto Me.

बद्धजीवानां प्रकृतियन्त्रितत्वं ईश्वरस्योभयनियामकत्वञ्च—

ईश्वरः सर्व्वभूतानां हृद्देशेऽर्ज्जुन तिष्ठति।
भ्रामयन्सर्व्वभूतानि यन्त्रारूढनि मायया ॥२७॥
तत्रैव

baddha-jivanam prakrti-yantritatvam isvarasyobhaya-niyamakatvan cha—

isvarah sarva-bhutanam hrd-dese ‘rjuna tisthati
bhramayan sarva-bhutani yantrarudhani mayaya [27]
(tatraiva)

The conditioned souls are enslaved by material nature, but the Lord is the controller of both nature and the living beings—

O Arjuna, I am situated in the hearts of all souls as the Supersoul, the Lord and Master of all souls. For every endeavour of the living beings in this world, the Lord (My plenary expansion, the Supersoul) awards an appropriate result. As an object mounted on a wheel is caused to revolve, the living beings are caused to revolve in the universe by the almighty power of the Lord. Incited by Him, your destiny will naturally be effected according to your endeavours.

शुद्धजीवानामणुचैतन्यस्वरूपत्वात्ससीमस्वतन्त्रतायाः सद्व्यवहारेण परेशाश्रये पराशान्तिः—

तमेव शरणं गच्छ सर्व्वभावेन भारत।
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥२८॥
तत्रैव

suddha-jivanam-anuchaitanya-svarupatvat sa-sima-svatantratayah sad-vyavaharena paresasraye para-santih—

tam eva saranam gachchha sarva-bhavena bharata
tat prasadat param santim sthanam prapsyasi sasvatam [28]
(tatraiva)

The pure spirit souls have finite independence due to their constitutional nature as atomic conscious entities; by proper utilisation of that independence, they take shelter of the Supreme Lord and thus attain to the supreme peace—

O Bharat, surrender unto that Lord in all respects. By His grace you will attain to supreme peace and the eternal abode.

भक्तबान्धवस्य भगवतः परममर्म्मोपदेशः—

सर्व्वगुह्यतमं भूयः शृणु मे परमं वचः।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥२९॥
तत्रैव

bhakta-bandhavasya bhagavatah parama-marmopadesah—

sarva-guhyatamam bhuyah srnu me paramam vachah
isto ’si me drdham iti tato vaksyami te hitam [29]
(tatraiva)

The most hidden of all hidden treasures of the Lord: the most affectionate advice of the devotee’s dear friend—

I have revealed to you My hidden teaching of the non-differentiated Absolute, and My more hidden teaching of the almighty dominion. Now hear the most hidden of all hidden treasures concerning Me, the Sweet Absolute. Of all the teachings I have imparted within this Gita-sastra, this is topmost. You are most dear to Me, and thus I am explaining this for your best benefit:

परममाधुर्य्यमूर्त्तेः कामदेवस्य कामसेवानुशीलनमेव निश्चितं सर्व्वोत्तमफलप्राप्तिः—

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥३०॥
तत्रैव

parama-madhurya-murteh kama-devasya kama-sevanusilanam eva nischitam sarvottama-phala-praptih—

man mana bhava mad-bhakto mad-yaji mam namaskuru
mam evaisyasi satyam te pratijane priyo ’si me [30]
(tatraiva)

Beyond all doubt, the highest attainment is to serve the (supramundane [aprakrta]) desires of the Sweet Absolute Cupid—

Be My devotee, give Me your heart. Do not think of Me as the karma-yogis, jnana-yogis, and dhyana-yogis do. Sacrifice your every endeavour for Me, the Supreme Personality of Godhead. It is my vow that without a doubt You will then achieve the servitude of My own self, which is the embodiment of truth, sentience, and beauty. Because you are most dear to Me do I reveal this transcendental devotion to you.

निखिलधर्म्माधर्म्मविचारपरित्यागेनाद्वयज्ञानस्वरूपस्य श्रीव्रजेन्द्रनन्दनैकविग्रहस्य पादपद्मशरणादेव सर्व्वापच्छान्तिपूर्व्वक सर्व्वसम्पत्प्राप्तिः—

सर्व्वधर्म्मान्परित्यज्य मामेकं शरणं व्रज।
अहं त्वां सर्व्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥३१॥
तत्रैव

nikhila-dharmadharma-vichara-parityagenadvaya-jnana-svarupasya sri-vrajendra-nandanaika-vigrahasya pada-padma-saranad eva sarvapach-chhanti-purvaka sarva-sampat-praptih—

sarva-dharman parityajya mam ekam saranam vraja
aham tvam sarva-papebhyo moksayisyami ma suchah [31]
(tatraiva)

The only way to gain relief from all adversities, the only way to find the hidden treasure, is to abandon all consideration of religiosity or irreligiosity and surrender unto the lotus feet of the Absolute Reality the Beautiful Sri Krishnachandra, the divine son of King Nanda—

To impart knowledge of My all-comprehensive aspect, Brahma, as well as knowledge of My all-permeating aspect, Paramatma, whatever teachings I have given, based in general on: the duties of the socio-religious ranks of life, the duty of the mendicant, selflessness, internal and external sense-control, meditation, subservience to the dominion of the almighty—now I ask you to summarily dismiss every one of those religiosities and surrender unto Me, the personality of Godhead, Bhagavan. Then I shall deliver You from all sin of this worldly sojourn, as well as any sin incurred by giving up the aforementioned duties or religiosities. There will be no cause for you to lament that your life’s mission is unfulfilled.

श्रीहरेरेएव सर्व्वसदसज्जगत्कारणत्वम्—

अहमेवासमेवाग्रे नान्यद्यत्सदसत्परम्।
पश्चादहं यदेतच्च योऽवशिष्येत सोऽस्म्यहम् ॥३२॥
श्रीमद्भागवते

sri-harer eva sarva-sad-asaj-jagat-karanatvam—

aham evasam evagre nanyad yat sad-asat-param
paschad aham yad etach cha yo ’vasisyeta so ’smy aham [32]
(SB)

Sri Hari is the cause of all worlds, gross and subtle—

Prior to the creation of this universe, only I existed. The gross, the subtle, and even the indefinable non-differentiated Absolute, Brahma—nothing whatsoever existed separately from Me. After the creation, I exist as the aggregate entity; and after the cataclysm, only I shall remain.

—Srimad Bhagavatam

(verses 32–57)

निखिलसम्बन्धाभिधेयप्रयोजनात्मकवेदज्ञानं तस्मादेव—

ज्ञानं मे परमं गुह्यं यद्विज्ञानसमन्वितम्।
सरहस्यं तदङ्गञ्च गृहाण गदितं मया ॥३३॥
तत्रैव

nikhila-sambandhabhidheya-prayojanatmaka-veda-jnanam tasmad eva—

jnanam me paramam-guhyam yad-vijnana-samanvitam
sa-rahasyam tad-angan cha grhana gaditam maya [33]
(tatraiva)

The aggregate of knowledge propounded by the Vedas—relation, means, and end (sambandha, abhidheya, prayojan)—arises from Him alone—

To be merciful upon you do I teach you the most esoteric knowledge of Me, including—the realisation of My nature and entourage (sambandha-tattva), the inconceivable mystery of loving devotion or prema-bhakti (prayojan-tattva), and its constituent part in the form of devotional practice or sadhana-bhakti (abhidheya-tattva). Now hear My message attentively, and accept what I impart to you.

श्रीकृष्णात्मकधर्म्ममयमेव वेदज्ञानं तस्माद्ब्रह्मणाधिगतम्—

कालेन नष्टा प्रलये वाणीयं वेदसंज्ञिता।
मयादौ ब्रह्मणे प्रोक्ता धर्म्मो यस्यां मदात्मकः ॥३४॥
तत्रैव

sri-krsnatmaka-dharmamayam eva veda-jnanam tasmad brahmanadhigatam—

kalena nasta pralaye vaniyam veda-samjnita
mayadau brahmane prokta dharmo yasyam mad atmakah [34]
(tatraiva)

The teaching of eternal religion, nondifferent from Sri Krishna, is received from Sri Krishna by Lord Brahma—

The message of the Vedas is eternal religion, nondifferent from Me. When in the course of time those eternal teachings disappeared from view with the universal cataclysm, I imparted them to Lord Brahma at the dawning of a new creation.

परमानन्दस्वरूपश्रीकृष्णाप्तिरेव सर्व्वश्रेष्ठसुखप्राप्तिः—

मय्यर्पितात्मनः सभ्य निरपेक्षस्य सर्व्वतः।
मयात्मना सुखं यत्तत्कुतः स्याद्विषयात्मनाम् ॥३५॥
तत्रैव

paramananda-svarupa-sri-krsnaptir eva sarva-srestha-sukha-praptih—

mayy arpitatmanah sabhya nirapeksasya sarvatah
mayatmana sukham yat tat kutah syad visayatmanam [35]
(tatraiva)

The ultimate happiness is the attainment of the service of Sri Krishna, who is divine ecstasy personified—

My dear saints, where can the materialists find the happiness that I, the embodiment of divine ecstasy, bestow within the hearts of those who offer life and soul unto Me, and who have thus become indifferent to all else?

कर्म्मयोगादिलभ्यं फलं वाञ्छति चेत्प्राप्नोत्येव कृष्णभक्तः—

यत्कर्म्मभिर्यत्तपसा ज्ञानवैराग्यतश्च यत्।
योगेन दानधर्म्मेण श्रेयोभिरितरैरपि ॥३६॥
सर्व्वं मद्भक्तियोगेन मद्भक्तो लभतेऽञ्जसा।
स्वर्गापवर्गं मद्धाम कथञ्चिद्यदि वाञ्छति ॥३७॥
तत्रैव

karma-yogadi-labhyam phalam vanchhati chet prapnoty eva krsna-bhaktah—

yat karmabhir yat tapasa jnana-vairagyatas cha yat
yogena dana-dharmena sreyobhir itarair api [36] sarvam mad-bhakti-yogena mad-bhakto labhate ’njasa
svargapavargam mad-dhama kathanchid yadi vanchhati [37]
(tatraiva)

When a devotee desires any object which is attainable by the practitioners of religiosity based on karma, jnan, and yoga, all his requirements are summarily achieved—

By engaging in devotional service, my devotee effortlessly attains anything and everything attainable in this world by virtuous practises such as duty, austerity, learning, detachment, meditation, charity, or religiosity. Even residence in Vaikunthaloka is his for the asking, to say nothing of the attainment of heaven or liberation.

ऐकान्तिका दीयमानमपि कैवल्यादिकं न वाञ्छन्ति—

न किञ्चित्साधवो धीरा भक्ता ह्येकान्तिनो मम।
वाञ्छन्त्यपि मया दत्तं कैवल्यमपुनर्भवम् ॥३८॥
तत्रैव

aikantika diyamanam api kaivalyadikam na vanchhanti—

na kinchit sadhavo dhira bhakta hy ekantino mama
vanchhanty api maya dattam kaivalyam apunar bhavam [38]
(tatraiva)

The exclusive devotees never aspire for liberation headed by emancipation in the Absolute, even if it is offered to them—

Even if I desire to award it to them, my sagacious, saintly, exclusive devotees will never accept the ultimate emancipation of oneness in Brahma.

कैवल्याच्छ्रेयः सालोक्यादिकमपि नेच्छन्ति—

मत्सेवया प्रतीतं ते सालोक्यादिचतुष्टयम्।
नेच्छन्ति सेवया पूर्णाः कुतोऽन्यत्कालविप्लुतम् ॥३९॥
तत्रैव

kaivalyach-chhreyah salokyadikam api nechchhanti—

mat-sevaya pratitam te salokyadi-chatustayam
nechchhanti sevaya purnah kuto ’nyat kala-viplutam [39]
(tatraiva)

Nor do they aspire for even positive liberation, beginning with residence in the Lord’s abode, which is infinitely superior to ultimate emancipation of oneness in Brahman—

When My dedicated pure devotee never accepts any of the four kinds of positive liberation (salokya, and so on) even if they avail themselves to him by dint of his service unto Me, then why will he ever wish for materialistic enjoyment and ultimate emancipation in Brahma (sayujya-mukti), which are very swiftly vanquished by the march of time? By sayujya-mukti, the soul’s eternal status falls into the jaws of death. Thus, sense enjoyment and monistic liberation hold no permanence.

प्रबला भक्तिरेव भगवद्वशीकरणसमर्था न हि योगज्ञानादयः—

न साधयति मां योगो न सांख्यं धर्म्म उद्धव।
न स्वाध्यायस्तपस्त्यागो यथा भक्तिर्ममोर्ज्जिता ॥४०॥
तत्रैव

prabala bhaktir eva bhagavad-vasikarana-samartha na hi yoga-jnanadayah—

na sadhayati mam yogo na sankhyam dharma uddhava
na svadhyayas tapas tyago yatha bhaktir mamorjita [40]
(tatraiva)

Only intense devotion can subjugate the Supreme Lord; meditation, knowledge, and so on, cannot—

O Uddhava, pursuits such as eight-step yoga, knowledge of oneself as one with Brahma, brahminical religiosity and Vedic study, all kinds of austerity, selflessness in asceticism—none of these can bind Me as intense devotion does.

कृष्णभक्तिः श्वपाकानपि जन्मदोषात्पुनाति—

भक्त्याहमेकया ग्राह्यः श्रद्धयात्मा प्रियः सताम्।
भक्तिः पुनाति मन्निष्ठा श्वपाकानपि सम्भवात् ॥४१॥
तत्रैव

krsna-bhaktih svapakan api janma-dosat punati—

bhaktyaham ekaya grahyah sraddhayatma priyah satam
bhaktih punati man-nistha svapakan api sambhavat [41]
(tatraiva)

Krishna-bhakti delivers even barbarous outcasts from the contamination of their low birth—

I, who am dear to the sadhus, can be reached only by devotion born of unalloyed faith. Even a dog-flesh-eating outcast who dedicates himself to exclusive devotion for Me is delivered from the influence of the wretched circumstances of his birth.

प्रबला भक्तिरजितेन्द्रियानपि विषयभोगादुद्धरति—

बाध्यमानोऽपि मद्भक्तो विषयैरजितेन्द्रियः।
प्रायः प्रगल्भया भक्त्या विषयैर्नाभिभूयते ॥४२॥
तत्रैव

prabala bhaktir ajitendriyan api visaya-bhogad-uddharati—

badhyamano ’pi mad-bhakto visayair ajitendriyah
prayah pragalbhaya bhaktya visayair nabhibhuyate [42]
(tatraiva)

Intense devotion delivers even persons of uncontrolled senses from worldly enjoyment—

A person adopting the path of devotion may suffer the obstacle of his mind loitering somewhat in thoughts of mundanity, due to former habits of sensual dalliance. As he cultivates devotion, his service aptitude develops. And the more his boldness to serve increases, the more that materialistic devotee is gradually able to curb his attraction for the mundane. The only cause of failure for such aspirants is their lack of sincerity.

लब्धशुद्धभक्तिबीजस्य निर्विण्णस्यानुभूतदुःखात्मककामस्वरूपस्यापि तत्त्यागासामर्थ्यगर्हणशीलस्य तत्र निष्कपटनिष्ठापूर्व्वकयाजितभक्त्यङ्गस्य भक्तस्य शनैर्भगवान्हृदयोदितः सन्निखिलाविद्यातत्कार्य्याणि च विध्वंसयन्निरवच्छिन्ननिजचिन्मयविलासधामैवाविष्करोति—

जातश्रद्धो मत्कथासु निर्व्विण्णः सर्व्वकर्म्मसु।
वेद दुःखात्मकान्कामान्परित्यागेऽप्यनीश्वरः ॥४३॥
ततो भजेत मां प्रीतः श्रद्धालुर्दृढनिश्चयः।
जुषमाणश्च तान्कामान्दुःखोदर्कांश्च गर्हयन् ॥४४॥
प्रोक्तेन भक्तियोगेन भजतो माऽसकृन्मुनेः।
कामा हृदय्या नश्यन्ति सर्व्वे मयि हृदि स्थिते ॥४५॥
भिद्यते हृदयग्रन्थिश्चिद्यन्ते सर्व्वसंशयाः।
क्षीयन्ते चास्य कर्म्माणि मयि दृष्टेऽखिलात्मनि ॥४६॥
तत्रैव

labdha-suddha-bhakti-bijasya nirvinnasyanubhuta-duhkhatmaka-kama-svarupasyapi tat tyagasamarthya-garhana-silasya tatra niskapata-nistha-purvaka-yajita-bhakty-angasya bhaktasya sanair bhagavan hrdayoditah san nikhilavidya tat karyani cha vidhvamsayan-niravachchhinna-nija-chinmaya-vilasa-dhamaivaviskaroti—

jata-sraddho mat-kathasu nirvinnah sarva-karmasu
veda duhkhatmakan kaman parityage ’py anisvarah [43] tato bhajeta mam pritah sraddhalur drdha-nischayah
jusamanas cha tan kaman duhkhodarkams cha garhayan [44] proktena bhakti-yogena bhajato ma ’sakrn muneh
kama hrdayya nasyanti sarve mayi hrdi sthite [45] bhidyate hrdaya-granthis chidyante sarva-samsayah
ksiyante chasya karmani mayi drste ’khilatmani [46]
(tatraiva)

For one who receives the seed of devotion, who is selfless and penitent, denouncing his inability to abandon mundane enjoyment despite realising it to be the embodiment of suffering, and who sincerely gives himself incessantly to all the practices of devotion—in the heart of such a devotee, the Supreme Lord ascends like the rising sun to annihilate all ignorance with its reactions, revealing His divine personality in all its pristine glory—

He who has imbibed heart’s faith in the tidings of My Name, Nature, and Pastimes; who has become indifferent to all kinds of fruitive work and its rewards; who has learnt that all forms of enjoyment of sensual passions ultimately transform into misery, yet he is unable to fully abandon such passions—such a faithful devotee, being determined that his shortcomings will be dispelled by the potency of devotion, gradually comes to abhor those evil passions that enslave him, knowing the havoc they wreak—and he serves Me with love: when his objective is pure and sincere, I give him My mercy.

In this way, the introspective devotee unceasingly absorbs himself in all the practices of devotional service as enunciated by Me. And I, who am situated in the heart of My devotee, strike at the root of all the material urges that infect his heart, reducing them to oblivion.

By bringing Me—the Soul of all souls—into his heart, no evil can remain there. Swiftly is the hard knot of mundane ego severed, all doubts are slashed, and all mundane action is exhausted for that earnestly aspiring devotee.

ज्ञानवैराग्यादीनां कदाचित्शुद्धभक्तिबाधकत्वमतो न भक्त्यङ्गत्वम्—

तस्मान्मद्भक्तियुक्तस्य योगिनो वै मदात्मनः।
न ज्ञानं न च वैराग्यं प्रायः श्रेयो भवेदिह ॥४७॥
तत्रैव

jnana-vairagyadinam kadachit suddha-bhakti-badhakatvam ato na bhakty-angatvam—

tasman mad-bhakti-yuktasya yogino vai mad-atmanah
na jnanam na cha vairagyam prayah sreyo bhaved iha [47]
(tatraiva)

Since pursuits based on knowledge-cum-renunciation are sometimes agents of obstruction to pure devotion, they can never be integral parts of devotion—

The practise of dry gnosticism and stoic abnegation (jnan and vairagya) are unnecessary, and generally cannot be beneficial, for the faithful devotee who dedicates his heart and all his activities to the service of My lotus feet. (Even if jnan and vairagya are superficially employed in a preliminary stage, they are nonetheless not to be considered integral parts of pure devotion, which stands independently in her divine superexcellence.)

श्रद्धाया एव केवलभक्त्यधिकारदातृत्वं न जात्यादेः—

केवलेन हि भावेन गोप्यो गावो नगा मृगाः।
येऽन्ये मूढधियो नागाः सिद्धा मामीयुरञ्जसा ॥४८॥
तत्रैव

sraddhaya eva kevala-bhakty-adhikara-datrtvam na jatyadeh—

kevalena hi bhavena gopyo gavo naga mrgah
ye ’nye mudha-dhiyo nagah siddha mam iyur anjasa [48]
(tatraiva)

It is faith that qualifies one for exclusive devotion, not birth or any other worldly qualification—

O Uddhava, simply by their unalloyed hearts did the cowherd ladies, the cows of Vraja, the trees headed by the Yamalarjunas, the animals, the snakes headed by the evil Kaliya, and various objects of stultified intelligence headed by the shrubs and creepers of Vrndavan all attain perfection and swiftly reach Me. (Herein, sadhana-siddha Gopis and various other devotees who attained to perfection by pure devotional practise have been referred to.)

शास्त्रविहितस्वधर्म्मत्यागेनापि भगवद्भजनमेव कर्त्तव्यम्—

आज्ञायैव गुणान्दोषान्मयादिष्टानपि स्वकान्।
धर्म्मान्सन्त्यज्य यः सर्व्वान्मां भजेत्स च सत्तमः ॥४९॥
तत्रैव

sastra-vihita-svadharma-tyagenapi bhagavad-bhajanam eva kartavyam—

ajnayaiva gunan dosan mayadistan api svakan
dharman santyajya yah sarvan mam bhajet sa cha sattamah [49]
(tatraiva)

One must worship Lord Hari, even if it is necessary to abandon scripturally enjoined prescribed duties to do so—

In the scriptures of religion, I, the Supreme Lord, have instructed men of all statuses of life in their duties. Duly comprehending the purificatory virtue of executing those prescribed duties as well as the vice of neglecting them, one who abandons all allegiance to such dutifulness in order to engage in My devotional service is the best of honest men (sadhu).

सर्व्वजीवावताराणामप्यात्मस्वरूपः स्वयंरूपो व्रजकिशोर एव सकलस्वरूपवृत्तिरससमाहारमधुरभावेन श्रुतिस्मृतिविहितपतिदेवतादिनिष्ठापरित्यागेनैव तत्क्रीडा पुत्तलकैरिव जीवैः कामरूपानुगत्येन भजनीयः।निखिलक्लेशदुष्टासुरसमाजपतिपुत्त्रादिभयात्स रक्षिष्यत्येव—

तस्मात्त्वमुद्धवोत्सृज्य चोदनां प्रतिचोदनाम्।
प्रवृत्तिञ्च निवृत्तिञ्च श्रोतव्यं श्रुतमेव च ॥५०॥
मामेकमेव शरणमात्मानं सर्व्वदेहिनाम्।
याहि सर्व्वात्मभावेन मया स्या ह्यकुतोभयः ॥५१॥
तत्रैव

sarva-jivavataranam apy atma-svarupah svayam-rupo vraja-kisora eva sakala-svarupa-vrtti-rasa-samahara-madhura-bhavena sruti-smrti-vihita-pati-devatadi-nistha-parityagenaiva tat-krida-puttalakair iva jivaih kama-rupanugatyena bhajaniyah. nikhila-klesa-dustasura-samaja-pati-puttradi-bhayat sa raksisyaty eva—

tasmat tvam uddhavotsrjya chodanam pratichodanam
pravrttin cha nivrttin cha srotavyam srutam eva cha [50] mam ekam eva saranam atmanam sarva-dehinam
yahi sarvatma-bhavena maya sya hy akutobhayah [51]
(tatraiva)

The original form of the Lord is Vraja Kisor, the adolescent cowherd boy of Vrndavan, and He is the Soul of all souls and of all incarnations of God as well. Actually forsaking the Vedic and allied scriptural injunctions of allegiance to husband and venerable personages headed by the demigods, one should, as the soul’s pursuit in divine consorthood—the natural aggregate of all devotional mellows—follow the path of aspiring for union with that transcendental cowherd exclusively for His transcendental pleasure, and serve Him in pure devotion like a play-doll in His hands. He unfailingly protects one from the fear of all tribulation, demons, society, husband, son and family—

O Uddhava, totally abandoning the precepts of religiosity incited by the Vedas and corroborated in the smrti scriptures, rejecting all injunctions and prohibitions, either well-known or yet to be known, take exclusive refuge in Me, the Soul of all beings—Sri Krishna, the Sweet Absolute. When you can do that with every mellow of your heart, you will be situated in My heart and thus not threatened from any quarter.

जीवानां त्यक्तभुक्तिमुक्तिदेवतान्तराप्तिस्पृहानां गृहीतश्रीकृष्णानुगत्यमयजीवनानामेव नित्यस्वरूपसिद्धिस्तदन्तरङ्गश्रीरूपानुगभजनपरिकरत्वञ्च सम्पद्यते—

मर्त्त्यो यदा त्यक्तसमस्तकर्म्मा
निवेदितात्मा विचिकीर्षितो मे।
तदामृतत्वं प्रतिपद्यमानो
ममात्मभूयाय च कल्पते वै ॥५२॥
तत्रैव

jivanam tyakta-bhukti-mukti-devatantarapti-sprhanam grhita-sri-krsnanugatyamaya-jivananam eva nitya-svarupa-siddhis-tad-antaranga-sri-rupanuga-bhajana-parikaratvan cha sampadyate—

martyo yada tyakta-samasta-karma
niveditatma vichikirsito me
tadamrtatvam pratipadyamano
mamatma-bhuyaya cha kalpate vai [52]
(tatraiva)

Utterly abandoning desire for worldly enjoyment or liberation, or the desire to become one of the demigods, the souls who embrace the service of Sri Krishna realise their eternal divine identity and attain confidential servitude to the Lord, gaining admission into the group of the followers of Srila Rupa Goswami—

When the mortal being gives up all worldly attempts, completely offers himself to Me, and acts exclusively according to My desire, he attains to the state of nectar, or positive immortality. He is then accepted: he becomes qualified to enjoy the acme of divine ecstasy, united with Me as My family member.

स्वप्रियपरिकरेण विना श्रीभगवतोऽप्यात्मसत्तायामप्यनभिलाषः—

नाहमात्मानमाशासे मद्भक्तैः साधुभिर्विना।
श्रियञ्चात्यन्तिकीं ब्रह्मन्येषां गतिरहं परा ॥५३॥
तत्रैव

sva-priya-parikarena vina sri-bhagavato ’py atma-sattayam apy anabhilasah—

naham atmanam asase mad-bhaktaih sadhubhir vina
sriyan chatyantikim brahman yesam gatir aham para [53]
(tatraiva)

Even the Supreme Lord does not wish to lead a life without the company of His beloved associates—

O best of the brahmans, without the company of those sadhus for whom I alone am the only shelter, I desire neither the bliss of My own nature nor My eternal six opulences.

अनन्यभजनमेव श्रीभगवतो भक्तानाञ्च परस्परं त्यागासहने कारणम्—

ये दारागारपुत्त्राप्तप्राणान्वित्तमिमं परम्।
हित्वा मां शरणं याताः कथं तांस्त्यक्तुमुत्सहे ॥५४॥
तत्रैव

ananya-bhajanam eva sri-bhagavato bhaktanan cha parasparam tyagasahane karanam—

ye daragara-puttrapta-pranan vittam imam param
hitva mam saranam yatah katham tams tyaktum utsahe [54]
(tatraiva)

In exclusive devotion, the Supreme Lord and His devotees cannot tolerate each other’s separation—

They have left home, son, wife, relatives, wealth, life, this world, the next world—just to surrender to Me. How can I ever dream of leaving them?

मधुररसस्यैव श्रीहरिवशीकरणे मुख्यत्वं तत्राधिष्ठितस्य दर्शनमेव सम्पूर्णदर्शनम्—

मयि निर्बन्धहृदयाः साधवः समदर्शनाः।
वशे कुर्व्वन्ति मां भक्त्या सत्स्त्रियः सत्पतिं यथा ॥५५॥
तत्रैव

madhura-rasasyaiva sri-hari-vasikarane mukhyatvam tatradhisthitasya darsanam eva sampurna-darsanam—

mayi nirbandha-hrdayah sadhavah sama-darsanah
vase kurvanti mam bhaktya sat-striyah sat-patim yatha [55]
(tatraiva)

Divine consorthood is the principle subduer of Sri Hari, and the vision of those who adopt it is perfect and complete—

As a chaste wife charms her virtuous husband, the sadhus of poised vision who adore Me with all their hearts similarly charm Me by the influence of their love.

श्रीलीलापुरुषोत्तमस्य स्वेच्छाकृतस्वाश्रयविग्रहगणानुगत्यमयनिजनित्यव्रजवास्तवमूलपरिचयप्रकाशे प्रीतितत्त्वस्यैव मौलिकत्वात्न्यायाद्यस्य तदाश्रितत्वं तदधीनत्वञ्च द्विजस्य हरिभक्तवश्यत्वञ्च प्रकाशितम्—

अहं भक्तपराधीनो ह्यस्वतन्त्र इव द्विज।
साधुभिर्ग्रस्तहृदयो भक्तैर्भक्तजनप्रियः ॥५६॥
तत्रैव

sri-lila-purusottamasya svechchhakrta-svasraya-vigraha-gananugatyamaya-nija-nitya-vraja-vastava-mula-parichaya-prakase priti-tattvasyaiva-maulikatvat nyayady asya tad asritatvam tad adhinatvan cha dvijasya hari-bhakta-vasyatvan cha prakasitam—

aham bhakta-paradhino hy asvatantra iva dvija
sadhubhir grasta-hrdayo bhaktair bhakta-jana-priyah [56]
(tatraiva)

The Original Supreme Lord of divine Pastimes—the son of the King of Vraja—is by nature submissive to His surrendered souls, by His own sweet will. In the manifestation of the Lord’s eternal fundamental identity, it is revealed that because love is everything to Him, law is naturally dependent upon and thus subordinate to love, and a brahman is subordinate to the devotee of the Lord—

O My dear brahman, I am subordinate to My devotee, and therefore I am like one who has no independence. The sadhu devotees have captured My heart. And not to speak of My devotees, those who are devoted to My devotees are also dear to Me.

श्रीकृष्णप्रपन्नेषु त्यक्ताखिलस्वजनस्वधर्म्मेषु तत्पादैकरतेषु तद्विरहकातरेषु श्रीभगवतो निजनामप्रेमपरिकरविग्रहलीलारसप्रदानेन परमात्मीयवत्परिपालनप्रतिश्रुतिरूपा परमाश्वासवाणी—

तमाह भगवान्प्रेष्ठं प्रपन्नार्त्तिहरो हरिः।
ये त्यक्तलोकधर्म्माश्च मदर्थे तान्विभर्म्म्यहम् ॥५७॥
तत्रैव

sri-krsna-prapannesu tyaktakhila-svajana-svadharmesu tat-padaika-ratesu tad-viraha-kataresu sri-bhagavato nija-nama-prema-parikara-vigraha-lilarasa-pradanena paramatmiyavat paripalana-pratisruti-rupa paramasvasa-vani—

tam aha bhagavan prestham prapannarti-haro harih
ye tyakta-loka-dharmas cha, mad arthe tan vibharmy aham [57]
(tatraiva)

For the devotees who have surrendered to the lotus feet of Sri Krishna, who have given up their families and prescribed duties for Him, and who within their deep absorption in His service feel brokenhearted by His separation, the Lord’s message of supreme reassurance is His pledge as the most intimate family member to maintain the life of His devotee by giving His own Name, affection, associates, body, and the ambrosia of His Pastimes—

The Supreme Lord Sri Hari, the vanquisher of the anguish of His surrendered souls, told His dearmost surrendered soul (Uddhava, the messenger):

‘I personally maintain those who have given up their prescribed duties and social obligations for Me.’

इति श्रीप्रपन्नजीवनामृते

श्रीभगवद्वचनामृतं

नाम नवमोऽध्यायः

iti sri-prapanna-jivanamrte

sri-bhagavad-vachanamrtam

nama navamo ’dhyayah

thus ends the ninth chapter

Words of Nectar from the Supreme Lord

Life-Nectar of the Surrendered Souls

Positive and Progressive Immortality

दशमोऽध्यायः

Chapter Ten

अवशेषामृतम्

Avasesamrtam
Divine Remnants of Nectar

सङ्कीर्त्त्यमानो भगवाननन्तः
श्रुतानुभावो व्यसनं हि पुंसाम्।
प्रविश्य चित्तं विधुनोत्यशेषं
यथा तमोऽर्कोऽभ्रमिवातिवातः ॥१॥
भा: १२/१२/४८

sankirtyamano bhagavan anantah
srutanubhavo-vyasanam hi pumsam
pravisya chittam vidhunoty asesam
yatha tamo ’rko ’bhram ivati-vatah [1]
(SB: 12.12.48)

When the singing of the glorious qualities of the Supreme Lord Hari’s personality is heard, He enters into the hearts of men to banish all their miseries, as the sun dispels the darkness and strong winds disperse the clouds.

मृषागिरस्ता ह्यसतीरसत्कथा
न कथ्यते यद्भगवानधोक्षजः।
तदेव सत्यं तदुहैव मङ्गलं
तदेव पुण्यं भगवद्गुणोदयम् ॥२॥
भा: १२/१२/४९

mrsa-giras ta hy asatir asat-katha
na kathyate yad bhagavan adhoksajah
tad eva satyam tad uhaiva mangalam
tad eva punyam bhagavad-gunodayam [2]
(SB: 12.12.49)

Those words in which the glory of the transcendental Lord Sri Hari are not sung—such imaginary, deceptive utterances are to be known as falsehood. And those words in which the divine qualities of the Lord appear—such expressions are to be known as truth, the bestower of all success, and the source of all virtue.

तदेव रम्यं रुचिरं नवं नवं
तदेव शश्वन्मनसो महोत्सवम्।
तदेव शोकार्णवशोषणं नृणां
यदुत्तमःश्लोकयशोऽनुगीयते ॥३॥
भा: १२/१२/५०

tad eva ramyam ruchiram navam navam
tad eva sasvan manaso mahotsavam
tad eva sokarnava-sosanam nrnam
yad uttamah-sloka-yaso ’nugiyate [3]
(SB: 12.12.50)

Those words in which the renown of Uttamahsloka Sri Hari (He, the singing of whose glories destroys the ignorance of the world) are broadcast at every second—such expressions alone constantly bestow newer and newer nectar, they inaugurate the heart’s grand festival, and they dissolve the ocean of lamentation.

न तद्वचश्चित्रपदं हरेर्यशो
जगत्पवित्रं प्रगृणीत कर्हिचित्।
तदाङ्क्षतीर्थं न तु हंससेवितं
यत्राच्युतस्तत्र हि साधवोऽमलाः ॥४॥
भा: १२/१२/५१

na tad vachas chitra-padam harer-yaso
jagat-pavitram pragrnita karhichit
tad anksa-tirtham na tu hamsa-sevitam
yatrachyutas tatra hi sadhavo ’malah [4]
(SB: 12.12.51)

Those utterances that despite their charming, ornamental presentation never describe the renown of Sri Hari, which alone purifies the universe—such words attract only crow-like, superficial men, but they are never attended by the learned. This is because the immaculate-hearted sadhus adore the melodious words that sing the glories of the Supreme Lord.

यशः श्रियामेव परिश्रमः परो
वर्णाश्रमाचारतपःश्रुतादिषु।
अविस्मृतिः श्रीधरपादपद्मयोर्
गुणानुवादश्रवणादरादिभिः ॥५॥
भा: १२/१२/५४

yasah sriyam eva parisramah paro
varnasramachara-tapah-srutadisu
avismrtih sridhara-padapadmayor
gunanuvada-sravanadaradibhih [5]
(SB: 12.12.54)

The prescribed duties of the varnasram hierarchy, performance of austerity, and study of the scriptures—belaboured adherence to such practises merely panders to one’s reputation and influence. But by the divine services beginning with devotedly hearing the glories of the Lord, the supreme reward of never forgetting the lotus feet of Sri Hari is gained.

तस्यारविन्दनयनस्य पदारविन्द
किञ्जल्कमिश्रतुलसीमकरन्दवायुः।
अन्तर्गतः स्वविवरेण चकार तेषां
सङ्क्षोभमक्षरजुषामपि चित्ततन्वोः ॥६॥
भा: ३/१५/४३

tasyaravinda-nayanasya padaravinda-
kinjalka-misra-tulasi-makaranda-vayuh
antar-gatah sva-vivarena chakara tesam
sanksobham aksara-jusam api chitta-tanvoh [6]
(SB: 3.15.43)

A beautiful fragrance emanated from the tulasi united with the stamens of the lotus flowerlike feet of the lotus-eyed Supreme Lord. When the breeze carrying that divine fragrance entered the nostrils (of the Chatuhsan), it caused jubilation in their hearts, and the hairs of their bodies stood erect, despite their zealous attachment to the non-differentiated Brahma.

आत्मारामाश्च मुनयो निर्ग्रन्था अप्युरुक्रमे।
कुर्व्वन्त्यहैतुकीं भक्तिमित्थम्भूतगुणो हरिः ॥७॥
भा: १/७/१०

atmaramas cha munayo nirgrantha apy urukrame
kurvanty ahaitukim bhaktim ittham-bhuta-guno harih [7]
(SB: 1.7.10)

Those sages who, being merged in the bliss of the spirit soul, are totally free from the binding knot of mental images—they too engage in the unmotivated service of Sri Krishna, the performer of marvellous deeds. This is but one of the qualities of the Supreme Lord Hari, who charms the entire world.

शृण्वतः श्रद्धया नित्यं गृणतश्च स्वचेष्टितम्।
नातिदीर्घेन कालेन भगवान्विशते हृदि ॥८॥
भा: २/८/४

srnvatah sraddhaya nityam grnatas cha sva-chestitam
natidirghena kalena bhagavan visate hrdi [8]
(SB: 2.8.4)

Swiftly does the Lord enter into the hearts of those who with faith constantly hear and chant the glories of His personality.

निगमकल्पतरोर्गलितं फलं
शुकमुखादमृतद्रवसंयुतम्।
पिबत भागवतं रसमालयं
मुहुरहो रसिका भुवि भावुकाः ॥९॥
भा: १/१/३

nigama-kalpa-taror galitam phalam
suka-mukhad-amrta-drava-samyutam
pibata bhagavatam rasam alayam
muhur aho rasika bhuvi bhavukah [9]
(SB: 1.1.3)

This holy scripture, which describes the glories of the Supreme Lord, has descended intact from the wish-fulfilling tree of the Vedas, and it is enhanced by the nectar of the lotus mouth of Sri Sukadev Goswami. O connoisseurs of the mellows of devotion, please constantly relish this fruit, which is the embodiment of those mellows. O devotees blessed with heart’s devotion, as long as you are not utterly dissolved in the reality of ecstasy, that is, as long as your hearts are not merged in devotional mellow, then taste the Srimad Bhagavatam in your life in this world (as a pure votary of divinity); and even when your hearts are overflooded, you will perpetually continue to drink this supreme nectar divine.

उपक्रमामृतञ्चैव श्रीशास्त्रवचनामृतम् ।
भक्तवाक्यामृतञ्च श्रीभगवद्वचनामृतम् ॥१०॥
अवशेषामृतञ्चेति पञ्चामृतं महाफलम् ।
भक्तप्राणप्रदं हृद्यं ग्रन्थेऽस्मिन्परिवेशितम् ॥११॥

upakramamrtan chaiva sri-sastra-vachanamrtam
bhakta-vakyamrtan cha sri-bhagavad-vachanamrtam [10] avasesamrtan cheti panchamrtam mahaphalam
bhakta-pranapradam hrdyam granthe ’smin parivesitam [11]

Comprised of five nectars (panchamrtam) respectively entitled ‘Upakramamrtam’, ‘Sri Sastra-vachanamrtam’, ‘Sri Bhakta-vachanamrtam’, ‘Sri Bhagavad-vachanamrtam’, and ‘Avasesamrtam’ (‘Prelude to Approaching Nectar’, ‘The Nectar of Scriptural Word’, ‘Words of Nectar from the Devotees’, ‘Words of Nectar from the Supreme Lord’, and ‘The Divine Remnants of Nectar’), the supreme fruit that gives life to the devotees and delights their hearts has been served in this book.

श्रीचैतन्यहरेः स्वधामविजयाच्चातुःशताब्दान्तरे
श्रीमद्भक्तिविनोदनन्दनमतः कारुण्यशक्तिर्हरेः।
श्रीमद्गौरकिशोरकान्वयगतः श्रीकृष्णसङ्कीर्त्तनैः
श्रीसिद्धान्तसरस्वतीतिविदितश्चाप्लावयद्भूतलम् ॥१२॥

sri-chaitanya-hareh sva-dhama-vijayach chatuh-satabdantare
srimad-bhaktivinoda-nandana-matah karunya-saktir-hareh
srimad-gaura-kisorakanvaya-gatah sri-krsna-sankirtanaih
sri-siddhanta-sarasvatiti-viditas chaplavayad-bhutalam [12]

Within four hundred years after Sri Chaitanyahari returned to His holy abode, a great soul descended in divine succession from Srila Gaura Kisor Babaji Maharaj, as the potency of Lord Krishna’s mercy incarnate. Recognised as the joy of Srila Bhakti Vinod Thakur and renowned throughout the universe as Srimad Bhakti Siddhanta Saraswati, he flooded this earth planet with boundless Sri Krishna-sankirtan.

सौभाग्यातिशयात्सुदुर्ल्लभमपि ह्यस्यानुकम्पामृतं
लब्ध्वोदारमतेस्तदीय करुणादेशञ्च सङ्कीर्त्तनैः ।
सत्सङ्गैर्लभतां पुमर्थपरमं श्रीकृष्णप्रेमामृतम्
इत्येष त्वनुशीलनोद्यम इहेत्यागश्च मे क्षम्यताम् ॥१३॥

saubhagyatisayat sudurlabham api hy asyanukampamrtam
labdhvodara-mates tadiya karunadesan cha sankirtanaih
sat-sangair labhatam pumartha-paramam sri-krsna-premamrtam
ity esa tv anusilanodyama ihety agas cha me ksamyatam [13]

A great fortune came down upon me. Although it was the rarest thing, I received the nectar of that great soul’s mercy through his gracious ordinance: “By performing sankirtan in sadhu-sanga, may you fulfil the ultimate goal of your life—Sri Krishna-prema.” So now, I try to practise this; may I be forgiven for any offences in my attempt.

श्रीश्रीमद्भगवत्पदाम्बुजमधुस्वादोत्सवैः षट्पदैर्
निक्षिप्ता मधुबिन्दवश्च परितो भ्रष्टा मुखात्गुञ्जितैः ।
यत्नैः किञ्चिदिहाहृतं निजपरश्रेयोऽर्थिना तन्मया
भूयोभूय इतो रजांसि पदसंलग्नानि तेषां भजे ॥१४॥

sri-srimad-bhagavat-padambuja-madhu-svadotsavaih sat-padair
niksipta madhu-bindavas cha parito bhrasta mukhat gunjitaih
yatnaih kinchid ihahrtam nija-para-sreyo ’rthina tan maya
bhuyo-bhuya ito rajamsi pada-samlagnani tesam bhaje [14]

The bees, intoxicated in the festival
of drinking the honey of the Lord’s lotus feet
busily humming the glories of the Lord
drops of honey from their mouths fall and scatter all around;
for my own divine prospect, I’ve carefully collected
some of those drops herein—
and thus do I worship the dust of the holy lotus feet
of those saints, again and again.

ग्रन्थार्थं जडधीहृदि त्विह महोत्साहादिसञ्चारणैर्
येषाञ्चात्र सतां सतीर्थसुहृदां संशोधनाद्यैश्च वा ।
येषाञ्चाप्यधमे कृपा मयि शुभा पाठादिभिर्वान्यथा
सर्व्वेषामहमत्र पादकमलं वन्दे पुनर्वै पुनः ॥१५॥

granthartham jada-dhi-hrdi tv iha mahotsahadi-sancharanair
yesan chatra satam satirtha-suhrdam samsodhanadyais cha va
yesan chapy adhame krpa mayi subha pathadibhir vanyatha
sarvesam aham atra pada-kamalam vande punar vai punah [15]

In the preparation of this book, those who have infused vitality within my poor heart, or who have assisted in the study, reading, or amendment of the book, or who have in any other way contributed toward its production—unto the lotus feet of all those well-wishing godbrothers and good devotees who have extended or who may in the future extend their goodwill upon this humble soul, I hereby offer my obeisances again and again.

गौराब्दे जलधीषुवेदविमिते भाद्रे सिता सप्तमी
तत्र श्रीललिताशुभोदयदिने श्रीमन्नवद्वीपके ।
गङ्गातीरमनोरमे नवमठे चैतन्यसारस्वते
सद्भिः श्रीगुरुगौरपादशरणाद्ग्रन्थः समाप्तिं गतः ॥१६॥

gaurabde jaladhisu veda-vimite bhadre sita-saptami
tatra sri-lalita-subhodaya-dine sriman-navadvipake
ganga-tira-manorame nava-mathe chaitanya-sarasvate
sadbhih sri-guru-gaura-pada-saranad-granthah samaptim gatah [16]

At the charming new Temple of the name Sri Chaitanya Saraswat Math, situated on the banks of the holy River Ganga, at Sri Dham Nabadwip, and in the association of the devotees, in the shelter of the lotus feet of the Divine Master and the Supreme Lord Sri Chaitanyadev this work was completed on the holy advent day of Sri Lalita Devi—the seventh day of the bright moon of Bhadra in the year 457 Gaurabda (7 September 1943).

इति श्रीप्रपन्नजीवनामृत

अवशेषामृतं

नाम दशमोऽध्यायः

iti sri-prapanna-jivanamrte

avasesamrtam

nama dasamo ’dhyayah

thus ends the tenth chapter

The Divine Remnants of Nectar

thus ends

Life-Nectar of the Surrendered Souls

Positive and Progressive Immortality

समाप्तोऽयं ग्रन्थः

samapto ‘yam granthah

thus ends

Life-Nectar of the Surrendered Souls

Positive and Progressive Immortality

श्रीकृष्णाय समर्पितमस्तु

samapto ’yam granthah

May this be an offering unto

Lord Sri Krishna

स्तवरत्न

Selected Gems

ग्रन्थकार विरचितम्

Classical Prayers by the Author

श्रीश्रीप्रभूपादपद्मस्तवकः

Sri Sri Prabhu-pada-padma-stavakah

Prayers unto the Lotus Feet of my Lord and Master
Srila Prabhupad

सुजनार्ब्बुदराधितपादयुगं
युगधर्म्मधुरन्धरपात्रवरम्।
वरदाभयदायकपूज्यपदं
प्रणमामि सदा प्रभुपादपदम् ॥१॥

sujanarvuda-radhita-pada-yugam
yuga-dharma-dhurandhara-patra-varam
varadabhaya-dayaka-pujya-padam
pranamami sada prabhupada-padam [1]

His lotus feet are served in devotion by multitudes of high, virtuous souls; he is the establisher of the religion of the age (as Sri Krishna-sankirtan); he is the presiding monarch (of the Visva Vaisnava Raja Sabha—the universal society of the pure devotees that are the true ‘kings’ or guides of all); and he is the fulfiller of the most cherished desires of those who dispel fear (for all souls). I make my obeisance unto the lotus feet of that illustrious great soul, worshippable by one and all—perpetually do I make my obeisance unto the radiance emanating from the toenails of the holy feet of my Lord.

भजनोर्ज्जितसज्जनसङ्घपतिं
पतिताधिककारुणिकैकगतिम्।
गतिवञ्चितवञ्चकाचिन्त्यपदं
प्रणमामि सदा प्रभुपादपदम् ॥२॥

bhajanorjita-sajjana-sangha-patim
patitadhika-karunikaika-gatim
gati-vanchita-vanchakachintya-padam
pranamami sada prabhupada-padam [2]

He is the leader of the fortunate souls blessed with the treasure of internal pure devotion; he is greatly merciful upon the fallen souls, being their only shelter; and his inconceivable holy feet are the shelter for the deceivers, by deceiving them. I make my obeisance unto his lotus feet—perpetually do I make my obeisance unto the radiance emanating from the toenails of the holy feet of my Lord.

अतिकोमलकाञ्चनदीर्घतनुं
तनुनिन्दितहेममृणालमदम्।
मदनार्ब्बुदवन्दितचन्द्रपदं
प्रणमामि सदा प्रभुपादपदम् ॥३॥

atikomala-kanchana-dirgha-tanum
tanu-nindita-hema-mrnala-madam
madanarvuda-vandita-chandra-padam
pranamami sada prabhupada-padam [3]

I make my obeisance unto his divine, charming yet commanding lofty form of golden hue. That beautiful figure shames the mad ecstasy of golden lotus stems. Venerated by tens of millions of Cupids, the moons of the toenails of my worshipful Divine Master reveal the beauty of his lotus feet. Perpetually do I make my obeisance unto that effulgence emanating from the toenails of the holy feet of my Lord.

निजसेवकतारकरञ्जिविधुं
विधुताहितहुङ्कृतसिंहवरम्।
वरणागतबालिशशन्दपदं
प्रणमामि सदा प्रभुपादपदम् ॥४॥

nija-sevaka-taraka-ranji-vidhum
vidhutahita-hunkrta-simha-varam
varanagata-balisa-sanda-padam
pranamami sada prabhupada-padam [4]

Like the moon that delights the stars, he is surrounded by his circle of personal servitors, making their hearts bloom in divine ecstasy. The malicious non-devotees are made to flee in panic by the sound of his thunderous roar, and the simple, inoffensive souls attain the ultimate fortune by accepting his lotus feet. I make my obeisance unto him; perpetually do I make my obeisance unto the brilliance emanating from the toenails of the holy lotus feet of my Lord.

विपुलीकृतवैभवगौरभुवं
भुवनेषु विकीर्त्तितगौरदयम्।
दयनीयगणार्पितगौरपदं
प्रणमामि सदा प्रभुपादपदम् ॥५॥

vipulikrta-vaibhava-gaura-bhuvam
bhuvanesu vikirtita-gaura-dayam
dayaniya-ganarpita-gaura-padam
pranamami sada prabhupada-padam [5]

He has revealed the vast, magnificent beauty of Sri Gaura Dham; he has broadcast the tidings of the supreme magnanimity of Sri Gauranga throughout the whole universe; and in the hearts of the fit recipients of his grace, he has firmly established the lotus feet of Sri Gaura. I make my obeisance unto him; perpetually do I make my obeisance unto the effulgence emanating from the toenails of the holy feet of my Lord.

चिरगौरजनाश्रयविश्वगुरुं
गुरुगौरकिशोरकदास्यपरम्।
परमादृतभक्तिविनोदपदं
प्रणमामि सदा प्रभुपादपदम् ॥६॥

chira-gaura-janasraya-visva-gurum
guru-gaura-kisoraka-dasya-param
paramadrta-bhaktivinoda-padam
pranamami sada prabhupada-padam [6]

He is the eternal shelter and the universal Guru for the souls surrendered unto Sri Gauranga. Absorbed in the service of his Gurudev, Sri Gaura Kisor, he wholeheartedly adores Sri Bhakti Vinod Thakur. I make my obeisance unto him; perpetually do I make my obeisance unto the effulgence emanating from the toenails of the holy feet of my Lord.

रघुरूपसनातनकीर्त्तिधरं
धरणीतलकीर्त्तितजीवकविम्।
कविराजनरोत्तमसख्यपदं
प्रणमामि सदा प्रभुपादपदम् ॥७॥

raghu-rupa-sanatana-kirti-dharam
dharani-tala-kirtita-jiva-kavim
kaviraja-narottama-sakhya-padam
pranamami sada prabhupada-padam [7]

He is the illustrious personality to raise the flag that sings the glory of Sri Rupa, Sri Sanatan, and Sri Raghunath. His glory is sung throughout the world as nondifferent from the powerful personality of brilliant erudition, Sri Jiva. And he has won the renown of being one with the hearts of Srila Krishnadas Kaviraj and Thakur Narottam. I make my obeisance unto him; perpetually do I bow down to the brilliance emanating from the toenails of the holy feet of my Divine Master.

कृपया हरिकीर्त्तनमूर्त्तिधरं
धरणीभरहारकगौरजनम्।
जनकाधिकवत्सलस्निग्धपदं
प्रणमामि सदा प्रभुपादपदम् ॥८॥

krpaya hari-kirtana-murti-dharam
dharani-bhara-haraka-gaura-janam
janakadhika-vatsala-snigdha-padam
pranamami sada prabhupada-padam [8]

Bestowing his grace upon all souls, he is Hari-kirtan incarnate. As the associate of Sri Gaura, he relieves Mother Earth of the burden of offenses committed upon her. And he is so gracious that his endearance of all beings excels that of even a father. I make my obeisance unto him—the mine of all these qualities; perpetually do I bow down to the effulgence emanating from the toenails of the holy feet of my Divine Master.

शरणागतकिङ्करकल्पतरुं
तरुधिक्कृतधीरवदान्यवरम्।
वरदेन्द्रगणार्च्चितदिव्यपदं
प्रणमामि सदा प्रभुपादपदम् ॥९॥

saranagata-kinkara-kalpa-tarum
taru-dhik-krta-dhira-vadanya-varam
varadendra-ganarchchita-divya-padam
pranamami sada prabhupada-padam [9]

Like a wish-fulfilling tree for his surrendered servitors (he fulfils their heart’s aspirations), even a tree is shamed by his magnanimity and forbearance. And great personalities who are competent to confer boons—they, too, worship his lotus feet. I make my obeisance unto him; perpetually do I bow down to the radiance emanating from the toenails of the holy feet of my Divine Master.

परहंसवरं परमार्थपतिं
पतितोद्धरणे कृतवेशयतिम्।
यतिराजगणैः परिसेव्यपदं
प्रणमामि सदा प्रभुपादपदम् ॥१०॥

parahamsa-varam paramartha-patim
patitoddharane krta-vesa-yatim
yati-raja-ganaih parisevya-padam
pranamami sada prabhupada-padam [10]

The crown-jewel of the paramahamsas, the prince of the treasure of the supreme perfection of life, Sri Krishna-prema, he accepted the robes of a mendicant sannyasi just to deliver the fallen souls. The topmost tridandi sannyasis attend his lotus feet. I make my obeisance unto him; perpetually do I bow down to the effulgence emanating from the toenails of the holy feet of my Divine Master.

वृषभानुसुतादयितानुचरं
चरणाश्रितरेणुधरस्तमहम्।
महदद्भुतपावनशक्तिपदं
प्रणमामि सदा प्रभुपादपदम् ॥११॥

vrsabhanu-suta-dayitanucharam
charanasrita-renu-dharas tam aham
mahad-adbhuta-pavana-sakti-padam
pranamami sada prabhupada-padam [11]

He is the dearmost intimate follower of the divine daughter of Sri Vrsabhanu, and I know myself as the most fortunate by taking the dust of his holy feet upon my head. I make my obeisance unto his invincible, wondrously purifying lotus feet—perpetually do I bow to the brilliance emanating from the toenails of the holy feet of my Divine Master.

श्रीमद्भक्तिविनोदविरहदशकम्

Srimad Bhakti Vinoda Viraha Dasakam

Prayer in Separation of Srila Bhakti Vinod Thakur

हा हा भक्तिविनोदठक्कुर! गुरो! द्वाविंशतिस्ते समा
दीर्घाद्दुःखभरादशेषविरहाद्दुःस्थीकृता भूरियम्।
जीवानां बहुजन्मपुण्यनिवहाकृष्टो महीमण्डले
आविर्भावकृपां चकार च भवान्श्रीगौरशक्तिः स्वयम् ॥१॥

ha ha bhaktivinoda-thakkura! guro! dvavimsatis te sama
dirghad-duhkha-bharad-asesa-virahad-duhsthikrta bhuriyam
jivanam bahu-janma-punya-nivahakrsto mahi-mandale
avirbhava-krpam chakara cha bhavan sri-gaura-saktih svayam [1]

Alas, alas! O Bhakti Vinod Thakur, O supreme Guru, for twenty-two years this world has been plunged into misfortune, long grief-stricken in your intolerable separation. You are the divine potency of Sri Gaura, and you graciously made your advent in this earthly plane, being attracted by the living beings’ virtuous deeds performed throughout many lifetimes.

दीनोऽहं चिरदुष्कृतिर्न हि भवत्पादाब्जधुलिकणा
स्नानानन्दनिधिं प्रपन्नशुभदं लब्धुं समर्थोऽभवम्।
किन्त्वौदार्य्यगुणात्तवातियशसः कारुण्यशक्तिः स्वयं
श्रीश्रीगौरमहाप्रभोः प्रकटिता विश्वं समन्वग्रहीत् ॥२॥

dino ’ham chira-duskrtir na hi bhavat-padabja-dhuli-kana-
snanananda-nidhim prapanna-subhadam labdhum samartho ’bhavam
kintv audarya-gunat-tavati-yasasah karunya-saktih svayam
sri-sri-gaura-mahaprabhoh prakatita visvam samanvagrahit [2]

Since I am lowly and very wretched, it was not my luck to reach the ocean that bestows the fortune of surrender—the ocean of the ecstasy of bathing in a particle of the dust of your holy lotus feet. Yet due to your magnanimous nature, you gave your grace to the whole universe, personally revealing your supereminence as the personification of the mercy potency of Sri Gauranga. (That is, by coming into this world, I received his grace.)

हे देव! स्तवने तवाखिलगुणानां ते विरिञ्चादयो
देवा व्यर्थमनोरथाः किमु वयं मर्त्त्याधमाः कुर्म्महे।
एतन्नो विबुधैः कदाप्यतिशयालङ्कार इत्युच्यतां
शास्त्रेष्वेव “न पारयेऽहम्” इति यद्गीतं मुकुन्देन तत् ॥३॥

he deva stavane tavakhila-gunanam te virinchadayo
deva vyartha-mano-rathah kim u vayam martyadhamah kurmahe
etan no vibudhaih kadapy atisayalankara ity uchyatam
sastresv eva na paraye ’ham iti yad gatam mukundena tat [3]

O Lord, even all the demigods headed by Lord Brahma feel frustrated by their inability to (fittingly) sing the glories of all your divine qualities. What, then, can be said of the attempt of a fallen soul, a mere human like me? Surely, the learned will never waste their eloquent words eulogising this statement, since even the Supreme Personality of Godhead, Lord Sri Krishna Himself, has sung in the scriptures His celebrated confession, “Na paraye ’ham: I am unable (to reciprocate your devotion).”

धर्म्मश्चर्म्मगतोऽज्ञतैव सतता योगश्च भोगात्मको
ज्ञाने शून्यगतिर्जपेन तपसा ख्यातिर्जिघांसैव च।
दाने दाम्भिकताऽनुरागभजने दुष्टापचारो यदा
बुद्धिं बुद्धिमतां विभेद हि तदा धात्रा भवान्प्रेषितः ॥४॥

dharmas-charma-gato ’jnataiva satata yogas cha bhogatmako
jnane sunya-gatir japena tapasa khyatir jighamsaiva cha
dane dambhikata ’nuraga-bhajane dustapacharo yada
buddhim buddhi-matam vibheda hi tada dhatra bhavan presitah [4]

At a time when religion was evaluated in terms of bodily relationship, saintliness was determined by ignorance, and yoga practice was motivated by sensual pleasure; when scholarship was cultivated just for voidism, japa was conducted for the sake of fame, and penance was performed out of vindictiveness; when charity was given out of pride, and on the pretext of spontaneous devotion the most gross, sinful acts were perpetrated—and in all such anomalous situations even the intelligentsia were at loggerheads with one another … at that very time, you were sent by the almighty Creator.

विश्वेऽस्मिन्किरणैर्यथा हिमकरः सञ्जीवयन्नोषधीर्
नक्षत्राणि च रञ्जयन्निजसुधां विस्तारयन्राजते।
सच्छास्त्राणि च तोषयन्बुधगणं सम्मोदयंस्ते तथा
नूनं भूमितले शुभोदय इति ह्लादो बहुः सात्वताम् ॥५॥

visve ’smin kiranair yatha hima-karah sanjivayann osadhir
naksatrani cha ranjayan nija-sudham vistarayan rajate
sach-chastrani cha tosayan budha-ganam sammodayams te tatha
nunam bhumi-tale subhodaya iti hlado bahuh satvatam [5]

As the universally cooling moon is beautified by diffusing its nectarean rays, nourishing the plants and inciting the twinkling of the stars, your holy advent in this world is similarly ascertained as satisfying the pure devotional scriptures (through profound study) and blessing the learned with full-blown happiness (by the perfect axiomatic conclusions descending in divine succession). With your appearance, the ecstasy of the devotees knows no bounds.

लोकानां हितकाम्यया भगवतो भक्तिप्रचारस्त्वया
ग्रन्थानां रचनैः सतामभिमतैर्नानाविधैर्दर्शितः।
आचार्य्यैः कृतपूर्व्वमेव किल तद्रामानुजाद्यैर्बुधैः
प्रेमाम्भोनिधिविग्रहस्य भवतो माहात्म्यसीमा न तत् ॥६॥

lokanam hita-kamyaya bhagavato bhakti-pracharas tvaya
granthanam rachanaih satam abhimatair nana-vidhair darsitah
acharyaih krta-purvam eva kila tad ramanujadyair budhaih
premambho-nidhi-vigrahasya bhavato mahatmya-sima na tat [6]

By writing many books and by multifarious methods recognised by the pure devotees, you have demonstrated the preaching of pure devotional service unto the Supreme Lord, for the benefit of the whole world. We have heard of similar achievements in previous times by stalwart scholars such as Sri Ramanuja and many other Acharyas; but the glory of you—the very embodiment of the nectar of divine love—does not end (cannot be confined) here.

यद्धाम्नः खलु धाम चैव निगमे ब्रह्मेति संज्ञायते
यस्यांशस्य कलैव दुःखनिकरैर्योगेश्वरैर्मृग्यते।
वैकुण्ठे परमुक्तभृङ्गचरणो नारायणो यः स्वयं
तस्यांशी भगवान्स्वयं रसवपुः कृष्णो भवान्तत्प्रदः ॥७॥

yad dhamnah khalu dhama chaiva nigame brahmeti samjnayate
yasyamsasya kalaiva duhkha-nikarair yogesvarair mrgyate
vaikunthe para-mukta-bhrnga-charano narayano yah svayam
tasyamsi bhagavan svayam rasa-vapuh krsno bhavan tat pradah [7]

Merely the effulgence of His divine abode has been designated by the title ‘Brahma’ in the Vedas, and only the expansion of an expansion of His expansion is sought after with great tribulation by the foremost yogis. The most exalted of the liberated souls shine resplendent as the bumblebees at His lotus feet. The primeval origin of even the original Sri Narayan who is the Lord of the spiritual sky above Brahman: He is the original Supreme Lord, the personification of all nectarean mellows—Sri Krishna —and He is the one that you give.

सर्व्वाचिन्त्यमये परात्परपुरे गोलोकवृन्दावने
चिल्लीलारसरङ्गिनी परिवृता सा राधिका श्रीहरेः।
वात्सल्यादिरसैश्च सेविततनोर्माधुर्य्यसेवासुखं
नित्यं यत्र मुदा तनोति हि भवान्तद्धामसेवाप्रदः ॥८॥

sarvachintyamaye paratpara-pure goloka-vrndavane
chil-lila-rasa-rangini parivrta sa radhika sri-hareh
vatsalyadi-rasais cha sevita-tanor-madhurya-seva-sukham
nityam yatra muda tanoti hi bhavan tad dhama-seva-pradah [8]

Situated in the topmost region of the absolutely inconceivable spiritual sky is the holy abode of Sri Vrndavan Dham, in the spiritual planet known as Goloka. There, surrounded by sakhis, Srimati Radhika revels in the mellows of divine Pastimes. With great ecstasy, She expands the joy of loving sweetness in the service of Sri Krishnachandra, who is otherwise served in four relationships up to parenthood. You, O Thakur Bhakti Vinod, can give us the service of that Holy Dham.

श्रीगौरानुमतं स्वरूपविदितं रूपाग्रजेनादृतं
रूपाद्यैः परिवेशितं रघुगणैरास्वादितं सेवितम्।
जीवाद्यैरभिरक्षितं शुकशिवब्रह्मादिसम्मानितं
श्रीराधापदसेवनामृतमहो तद्दातुमीशो भवान् ॥९॥

sri-gauranumatam svarupa-viditam rupagrajenadrtam
rupadyaih parivesitam raghu-ganair asvaditam sevitam
jivadyair abhiraksitam suka-siva-brahmadi-sammanitam
sri-radha-pada-sevanamrtam aho tad datum iso bhavan [9]

The internal purport is known to Sri Svarup Damodar by the sanction of Sri Gaurachandra, of that which is adored by Sri Sanatan Goswami and distributed by the preceptors realised in transcendental mellows, headed by Sri Rupa Goswami; that which is tasted and enhanced by Sri Raghunath Das Goswami and followers and carefully protected by the votaries headed by Sri Jiva Prabhu; and that which (from a respectful distance) is venerated by great personalities such as Sri Suka, Lord Siva, the chief of the demigods, and Lord Brahma, the grandfather of all beings—O wonder of wonders! the nectarean rapture of servitude unto Sri Radhika—that, too, you can give us.

क्वाहं मन्दमतिस्त्वतीवपतितः क्व त्वं जगत्पावनो
भो स्वामिन्कृपयापराधनिचयो नूनं त्वया क्षम्यताम्।
याचेऽहं करुणानिधे! वरमिमं पादाब्जमूले भवत्
सर्व्वस्वावधिराधिकादयितदासानां गणे गण्यताम् ॥१०॥

kvaham manda-matis tv ativa-patitah kva tvam jagat-pavano
bho svamin krpayaparadha-nichayo nunam tvaya ksamyatam
yache ’ham karuna-nidhe varam imam padabja-mule bhavat-
sarvasvavadhi-radhika-dayita-dasanam gane ganyatam [10]

Where am I, so lowly and fallen, and where are you, the great soul who delivers the universe! O Lord, by your grace, you are sure to forgive my offenses. O ocean of mercy, in the dust of your lotus feet I pray for just this benediction: kindly make my life successful by recommending me for admission into the group of Sri Varsabhanavi Dayita Das, who is the dearmost one in your heart.

Translator’s Note:

The preceding prayer to Srila Bhakti Vinod Thakur (1838–1914), the pioneer of pure devotion in the recent age, was composed within the lifetime of the author’s Guru, Srila Bhakti Siddhanta Saraswati Thakur Goswami Prabhupad. Upon reading the original Sanskrit verse, Srila Prabhupad commented, “Now I am confident that we have one man who is qualified to uphold the standard of our sampradaya (divine succession).”

श्रीश्रीमद्गौरकिशोरनमस्कारदशकम्

Sri Srimad Gaura-Kisora-namaskara-dasakam

Homage unto Sri Srimad Gaura Kisor Babaji Maharaj

गुरोर्गुरो मे परमो गुरुस्त्वं
वरेण्य! गौराङ्गगणाग्रगण्ये।
प्रसीद भृत्ये दयिताश्रिते ते
नमो नमो गौरकिशोर तुभ्यम् ॥१॥

guror guro me paramo gurus tvam
varenya gauranga-ganagraganye
prasida bhrtye dayitasrite te
namo namo gaura-kisora tubhyam [1]

O Divine Master of my Divine Master, my most venerable preceptor, you are supremely worshippable in the group of the foremost associates of Sri Gauranga. May you be gracious upon this servitor surrendered unto your loving servitor (Dayita Das). O Gaura Kisor, again and again do I make my obeisance unto you.

सरस्वतीनामजगत्प्रसिद्धं
प्रभुं जगत्यां पतितैकबन्धुम्।
त्वमेव देव! प्रकटीचकार
नमो नमो गौरकिशोर तुभ्यम् ॥२॥

sarasvati-nama-jagat-prasiddham
prabhum jagatyam patitaika-bandhum
tvam eva deva prakati-chakara
namo namo gaura-kisora tubhyam [2]

O worshipful one, you alone revealed my Lord and Master, who is renowned throughout the universe as Sri Bhakti Siddhanta Saraswati, and who is the only friend of the fallen souls of the world. O Gaura Kisor, again and again do I make my obeisance unto you.

क्वचिद्व्रजारण्यविविक्तवासी
हृदि व्रजद्वन्द्वरहोविलासी
बहिर्विरागी त्ववधूतवेषी
नमो नमो गौरकिशोर तुभ्यम्॥३॥

kvachid-vrajaranya-vivikta-vasi
hrdi vraja-dvandva-raho-vilasi
bahir viragi tv avadhuta-vesi
namo namo gaura-kisora tubhyam [3]

Living in solitude at Vraja Dham, your heart was absorbed in the most secret Pastimes of the divine youthful Couple of Vraja, whilst externally you maintained the strictures of a renunciate; and sometimes you appeared to transcend all recognised strictures. O Gaura Kisor, again and again do I make my obeisance unto you.

क्वचित्पुनर्गौर-वनान्तचारी
सुरापगातीररजोविहारी।
पवित्रकौपीनकरङ्कधारी
नमो नमो गौरकिशोर तुभ्यम् ॥४॥

kvachit punar gaura-vanantachari
surapaga-tira-rajo-vihari
pavitra-kaupina-karanka-dhari
namo namo gaura-kisora tubhyam [4]

Sometimes you roam about the edge of Gauravan (the boundary of Sri Nabadwip Dham), wandering along the beach near the banks of the Ganga. O Gaura Kisor, who dons the holy loin-cloth and carries the mendicant’s water-pot, again and again do I make my obeisance unto you.

सदा हरेर्नाम मुदा रटन्तं
गृहे गृहे माधुकरीमटन्तम्।
नमन्ति देवा अपि यं महान्तं
नमो नमो गौरकिशोर तुभ्यम् ॥५॥

sada harer nama muda ratantam
grhe grhe madhukarim atantam
namanti deva api yam mahantam
namo namo gaura-kisora tubhyam [5]

Ever singing the Holy Name of Sri Hari with great ecstasy and accepting alms from house to house like a bee collecting honey from flower to flower, you are the great soul unto whom even the demigods bow to. O Gaura Kisor, again and again do I make my obeisance unto you.

क्वचिद्रुदन्तं च हसन्नटन्तं
निजेष्टदेवप्रणयाभिभूतम्।
नमन्ति गायन्तमलं जना त्वां
नमो नमो गौरकिशोर तुभ्यम् ॥६॥

kvachid-rudantam cha hasan natantam
nijesta-deva-pranayabhibhutam
namanti gayantam alam jana tvam
namo namo gaura-kisora tubhyam [6]

Becoming overwhelmed with love for your worshipful Lord, sometimes you dance, sometimes you cry, sometimes you laugh; and again, you sing aloud. The people profusely offer their respects unto you, O Gaura Kisor, and again and again do I make my obeisance unto you.

महायशोभक्तिविनोदबन्धो!
महाप्रभुप्रेमसुधैकसिन्धो!।
अहो जगन्नाथदयास्पदेन्दो!
नमो नमो गौरकिशोर तुभ्यम् ॥७॥

mahayaso-bhaktivinoda-bandho
mahaprabhu-prema-sudhaika-sindho
aho jagannatha-dayaspadendo
namo namo gaura-kisora tubhyam [7]

O friend of the glorious Thakur Bhakti Vinod, O matchless ocean of the nectar of loving devotion for Mahaprabhu Sri Chaitanyadev, O moon that received the grace of Vaisnava Sarvabhauma Sri Jagannath, O Gaura Kisor! again and again do I make my obeisance unto you.

समाप्य राधाव्रतमुत्तमं त्वम्
अवाप्य दामोदरजागराहम्।
गतोऽसि राधादरसख्यरिद्धिं
नमो नमो गौरकिशोर तुभ्यम् ॥८॥

samapya radha-vratam uttamam tvam
avapya damodara-jagaraham
gato ’si radhadara-sakhya-riddhim
namo namo gaura-kisora tubhyam [8]

Completing the great holy vow of Urja-vrata, you selected the day of the awakening of Sri Damodar to achieve the cherished treasure of your internal identity as a sakhi devoted to the service of Sri Radhika. O Gaura-Kisor, again and again do I make my obeisance unto you.

विहाय सङ्गं कुलियालयानां
प्रगृह्य सेवां दयितानुगस्य।
विभासि मायापुरमन्दिरस्थो
नमो नमो गौरकिशोर तुभ्यम् ॥९॥

vihaya sangam kuliya-layanam
pragrhya sevam dayitanugasya
vibhasi mayapura-mandira-stho
namo namo gaura-kisora tubhyam [9]

Forsaking the company of the residents of Kuliya town to accept the service of your servitor Sri Dayita Das, your divine presence is now found in a holy Temple at Sri Dham Mayapur. O Gaura Kisor, again and again do I make obeisance unto you.

सदा निमग्नोऽप्यपराधपङ्के
ह्यहैतुकीमेष कृपां च याचे।
दयां समुद्धृत्य विधेहि दीनं
नमो नमो गौरकिशोर तुभ्यम् ॥१०॥

sada nimagno ’py aparadha-panke
hy ahaitukim esa krpam cha yache
dayam samuddhrtya vidhehi dinam
namo namo gaura-kisora tubhyam [10]

Although I remain deep in the mud of offences, I (a fallen soul) am begging you for your causeless mercy. Please be gracious and deliver this soul bereft. O Gaura Kisor, again and yet again do I make my obeisance unto you.

श्रीश्रीदयितदासदशकम्

Sri Sri Dayita Das Dasakam

Prayer unto Sri Sri Dayita Das

(after the manifest Pastimes
of Sri Srila Bhakti Siddhanta Saraswati Thakur)

नीते यस्मिन्निशान्ते नयनजलभरैः स्नातगात्रार्ब्बुदानां
उच्चैरुत्क्रोशतां श्रीवृषकपिसुतयाधीरया स्वीयगोष्ठीम्।
पृथ्वी गाढान्धकारैर्हृतनयनमणीवावृता येन हीना
यत्रासौ तत्र शीघ्रं कृपणनयन हे नीयतां किङ्करोऽयम् ॥१॥

nite yasmin nisante nayana-jala-bharaih snata-gatrarvudanam
uchchair utkrosatam sri-vrsakapi-sutayadhiraya sviya-gosthim
prthvi gadhandhakarair hrta-nayana-manivavrta yena hina
yatrasau tatra sighram krpana-nayana he niyatam kinkaro ’yam [1]

At the end of the night of Sri Sri Vrsabhanu Nandini, She suddenly took him to Her entourage, withdrawing him from the company of throngs of griefstricken souls. A great cry of lamentation arose, their bodies were bathed by their tears. When he was thus stolen away, this world was plunged into the deep darkness of one whose eyes have been stolen away (hrta—stolen away; nayanamani—jewel of the eye—the internal name of Saraswati Thakur is ‘Nayanamani’).

(Bereft of the vision of my Divine Master,) O my sorrowful eyes (dina-nayana), (or, O saviour of the fallen [Dina-nayana],) wherever that great soul may be, please quickly take this servitor there! (Although he is my Master named ‘Nayana’, or ‘one who brings us near’, in his mercy he shows the miserliness of not taking me unto his company.)

यस्य श्रीपादपद्मात्प्रवहति जगति प्रेमपीयूषधारा
यस्य श्रीपादपद्मच्युतमधु सततं भृत्यभृङ्गान्विभर्त्ति।
यस्य श्रीपादपद्मं व्रजरसिकजनो मोदते सम्प्रशस्य
यत्रासौ तत्र शीघ्रं कृपणनयन हे नीयतां किङ्करोऽयम् ॥२॥

yasya sri-pada-padmat pravahati jagati prema-piyusa-dhara
yasya sri-pada-padma-chyuta-madhu satatam bhrtya-bhrngan vibharti
yasya sri-pada-padmam vraja-rasika-jano modate samprasasya
yatrasau tatra sighram krpana-nayana he niyatam kinkaro ’yam [2]

From his lotus feet, the nectarean river of divine love flows throughout the universe; his servitors, like bees, maintain their lives drinking the honey that falls from his lotus feet; and the pure devotees in the shelter of the confidential mellows of Vraja revel in the bliss of singing the glories of his lotus feet: O Dina-nayana, wherever that great soul may be, please quickly take this servitor there.

वात्सल्यं यच्च पित्रो जगति बहुमतं कैतवं केवलं तद्
दाम्पत्यं दस्युतैव स्वजनगणकृता बन्धुता वञ्चनेति।
वैकुण्ठस्नेहमूर्त्तेः पदनखकिरणैर्यस्य सन्दर्शितोऽस्मि
यत्रासौ तत्र शीघ्रं कृपणनयन हे नीयतां किङ्करोऽयम् ॥३॥

vatsalyam yach cha pitro jagati bahumatam kaitavam kevalam tad
dampatyam dasyutaiva svajana-gana-krta bandhuta vanchaneti
vaikuntha-sneha-murteh pada-nakha-kiranair yasya sandarsito ’smi
yatrasau tatra sighram krpana-nayana he niyatam kinkaro ’yam [3]

Parental affection, so highly esteemed in the world, is a colossal hoax (as an obstacle to Hari-bhakti); socially recognised pure matrimonial love is nothing but dacoity (in that it plunders away both the husband’s and the wife’s eagerness for the chance to acquire the treasure of love unadulterated by the superficiality of familial prejudice); and common friendship is merely deception: I have gleaned these thoughts from the rays of light that emanate from the toenails of the holy feet of that great personality, the embodiment of supramundane affection. O Dina-nayana, wherever that great soul may be, please quickly take this servitor there.

या वाणी कण्ठलग्ना विलसति सततं कृष्णचैतन्यचन्द्रे
कर्णक्रोडाज्जनानां किमु नयनगतां सैव मूर्त्तिं प्रकाश्य।
नीलाद्रीशस्य नेत्रार्पणभवनगता नेत्रताराभिधेया
यत्रासौ तत्र शीघ्रं कृपणनयन हे नीयतां किङ्करोऽयम् ॥४॥

ya vani kantha-lagna vilasati satatam krsna-chaitanyachandre
karna-krodaj-jananam kim u nayana-gatam saiva murtim prakasya
niladri-sasya netrarpana-bhavana-gata netra-tarabhidheya
yatrasau tatra sighram krpana-nayana he niyatam kinkaro ’yam [4]

The divine message sung by Sri Krishna Chaitanyachandra had its continuous play in the ears of the people. From the ear, did he, just to fulfil the purport of the name ‘Nayanamani’, reveal his form to the eye, making his advent in the mansion (Temple) favoured by the glance of Sri Nilachalachandra (at the time of the Ratha Yatra festival)? O Dina-nayana, wherever that great soul (Mahapurus) may be, please swiftly take this servitor there.

गौरेन्दोरस्तशैले किमु कनकघनो हेमहृज्जम्बुनद्या
आविर्भूतः प्रवर्षैर्निखिलजनपदं प्लावयन्दावदग्धम्।
गौराविर्भावभूमौ रजसि च सहसा सञ्जुगोप स्वयं स्वं
यत्रासौ तत्र शीघ्रं कृपणनयन हे नीयतां किङ्करोऽयम् ॥५॥

gaurendor asta-saile kim u kanaka-ghano hema-hrj-jambu-nadya
avirbhutah pravarsair nikhila-jana-padam plavayan dava-dagdham
gauravirbhava-bhumau rajasi cha sahasa sanjugopa svayam svam
yatrasau tatra sighram krpana-nayana he niyatam kinkaro ’yam [5]

Drawing up the pure golden waters of the Jambu River mentioned in Srimad Bhagavatam, has this golden cloud arisen on the mountain where the golden moon (Sri Gaurachandra) descended (set), just to shower down torrents of rain upon the whole countryside that was scorched by the forest fire (of threefold sufferings), then suddenly conceal himself in the dust of the land of the advent of Sri Gauranga? O Dina-nayana, wherever that great master may be now, please quickly take this servitor to that place.

गौरो गौरस्य शिष्यो गुरुरपि जगतां गायतां गौरगाथा
गौडे गौडीयगोष्ठ्याश्रितगणगरिमा द्राविडे गौरगर्व्वी।
गान्धर्व्वा गौरवाट्यो गिरिधरपरमप्रेयसां यो गरिष्ठो
यत्रासौ तत्र शीघ्रं कृपणनयन हे नीयतां किङ्करोऽयम् ॥६॥

gauro gaurasya sisyo gurur api jagatam gayatam gaura-gatha
gaude gaudiya-gosthy-asrita-gana-garima dravide gaura-garvi
gandharva gaura-vatyo giri-dhara-parama-preyasam yo garistho
yatrasau tatra sighram krpana-nayana he niyatam kinkaro ’yam [6]

He is of the same hue as Sri Gaura, and although he, who sings the tidings of Sri Gaura, is the (natural) Guru of the whole universe, he accepted discipleship to a great devotee called Sri Gaura Kisor (‘adolescent Gaura’). In the whole Gaura Mandal he is the repository of the glory of those who grant entrance into the fold of the pure Gaudiya Vaisnavas. He proudly ascended the lofty throne of preaching the glories of the gift of the golden Lord Sri Gaura (the service of Sri Radha-Govinda in Vraja) to the Vaisnavas of Dravida (the devotees in South India, who are generally worshippers of Laksmi-Narayan). The glory of his dignity shines even in the group of Sri Gandharva, and he holds a pre-eminent position in the intimate circle of Sri Giridhari, that is, he is the most beloved of Lord Mukunda. O Dina-nayana, where that great soul is now, please swiftly take this servitor there.

यो राधाकृष्णनामामृतजलनिधिनाप्लावयद्विश्वमेतद
आम्लेच्छाशेषलोकं द्विजनृपवणिजं शूद्रशूद्रापकृष्टम्।
मुक्तैः सिद्धैरगम्यः पतितजनसखो गौरकारुण्यशक्तिर्
यत्रासौ तत्र शीघ्रं कृपणनयन हे नीयतां किङ्करोऽयम् ॥७॥

yo radha-krsna-namamrta-jala-nidhinaplavayad-visvam etad
amlechchhasesa-lokam dvija-nrpa-vanijam sudra-sudrapakrstam
muktaih siddhair agamyah patita-jana-sakho gaura-karunya-saktir
yatrasau tatra sighram krpana-nayana he niyatam kinkaro ’yam [7]

He inundated the whole universe of countless living beings—whether brahman, ksatriya, vaisya, sudra, less than sudra, and even mlechchha—with the oceanic nectar of the Holy Name of Sri Radha-Krishna. Although unapproachable by the liberationists and yogic perfectionists, he is known as the friend of the fallen, the mercy potency of Sri Gauranga. O Dina-nayana, wherever that great soul may be, please swiftly take this servitor there.

अप्याशा वर्त्तते तत्पुरटवरवपुर्लोकितुं लोकशन्दं
दीर्घं नीलाब्जनेत्रं तिलकुसुमनसं निन्दितार्द्धेन्दुभालम्।
सौम्यं शुभ्रांशुदन्तं शतदलवदनं दीर्घबाहुं वरेण्यं
यत्रासौ तत्र शीघ्रं कृपणनयन हे नीयतां किङ्करोऽयम् ॥८॥

apy asa vartate tat purata-vara-vapur lokitum loka-sandam
dirgham nilabja-netram tila-kusuma-nasam ninditardhendu-bhalam
saumyam subhramsu-dantam sata-dala-vadanam dirgha-bahum varenyam
yatrasau tatra sighram krpana-nayana he niyatam kinkaro ’yam [8]

Do I have a hope to ever see that beautiful golden personality who makes everything auspicious for the world? Do I have a hope to ever behold that tall figure once again, his blue lotus eyes, his nose that excels the charm of the tila flower, his forehead that shames the half-moon, his graceful lotus face, his gleaming pearl-white teeth, his long arms extending to his knees? O Dina-nayana, wherever that great soul has gone, please swiftly take this servitor there.

गौराब्दे शून्यबाणान्वितनिगममिते कृष्णपक्षे चतुर्थ्यां
पौषे मासे मघायाममरगणगुरोर्वासरे वै निशान्ते।
दासो यो राधिकाया अतिशयदयितो नित्यलीलाप्रविष्टो
यत्रासौ तत्र शीघ्रं कृपणनयन हे नीयतां किङ्करोऽयम् ॥९॥

gaurabde sunya-bananvita-nigamamite krsna-pakse chaturthyam
pause mase maghayam amara-gana-guror-vasare vai nisante
daso yo radhikaya atisaya-dayito nitya-lila-pravisto
yatrasau tatra sighram krpana-nayana he niyatam kinkaro ’yam [9]

In the year of our Lord Gauranga 450, in the month of Paus, on the fourth day of the dark fortnight of the moon in the star of Magha, at the closing of the night of Brhaspativar (5.30 a.m., 1 January 1937), that most beloved attendant of Srimati Vrsabhanu Nandini entered into the eternal Pastimes. O Dina-nayana, wherever that great soul may be, quickly take this servitor there to him.

हाहाकारैर्जनानां गुरुचरणजुषां पूरिताभूर्नभश्च
यातोऽसौ कुत्र विश्वं प्रभुपदविरहाद्द्धन्त शून्यायितं मे।
पादाब्जे नित्यभृत्यः क्षणमपि विरहं नोत्सहे सोढुमत्र
यत्रासौ तत्र शीघ्रं कृपणनयन हे नीयतां किङ्करोऽयम् ॥१०॥

ha-ha-karair-jananam guru-charana-jusam puritabhur-nabhas cha
yato ’sau kutra visvam prabhupada-virahaddhanta sunyayitam me
padabje nitya-bhrtyah ksanam api viraham notsahe sodhum atra
yatrasau tatra sighram krpana-nayana he niyatam kinkaro ’yam [10]

The entire earth and skies were filled with the cries of anguish of the people, and of the disciples devoted to the service of Sri Gurudev’s lotus feet. Where has that great master gone? Alas! today the whole universe seems empty, in the separation of Prabhupad. The servitor of Gurudev cannot endure even a moment of his separation. O Dina-nayana, wherever, wherever that great soul may be, please quickly take this servitor there to him.

श्रीमद्रूपपदरजः प्रार्थना-दशकम्

Srimad Rupa-pada-rajah-prarthana-dasakam

Aspiring for the Dust of Srimad Rupa Goswami’s Lotus Feet

श्रीमच्चैतन्यपादौ चरकमलयुगौ नेत्रभृङ्गौ मधु द्यौ
गौडे तौ पाययन्तौ व्रजविपिनगतौ व्याजयुक्तौ समुत्कौ।
भातौ सभ्रातृकस्य स्वजनगणपतेर्यस्य सौभाग्यभूम्नः
स श्रीरूपः कदा मां निजपदरजसा भूषितं संविधत्ते ॥१॥

srimach-chaitanyapadau chara-kamalayugau netra-bhrngau madhu dyau
gaude tau payayantau vraja-vipina-gatau vyajayuktau samutkau
bhatau sabhratrkasya svajana-gana-pater yasya saubhagya-bhumnah
sa sri-rupah kada mam nija-pada-rajasa bhusitam samvidhatte [1]

Srila Rupa Goswami is the mine of the most precious treasure, the leader of the associates of Lord Chaitanya (the divine succession being known as the Rupanuga sampradaya, ‘the followers of Sri Rupa’). In the company of his brothers, he was resplendent in (the province of) Gauda, causing the fervent twin bumblebees in the form of the lotus eyes of Sri Chaitanyadev to drink nectar, as the Lord’s lotus feet moved on the pretext of visiting Vrndavan. When will that Srimad Rupa Prabhu grace me with the dust of his holy feet?

पीतश्रीगौरपादाम्बुजमधुमदिरोन्मत्तहृद्भृङ्गराजो
राज्यैश्वर्य्यं जहौ यो जननिवहहितादत्तचित्तो निजाग्र्यम।
विज्ञाप्य स्वानुजेन व्रजगमनरतं चान्वगाद्गौरचन्द्रं
स श्रीरूपः कदा मां निजपदरजसा भूषितं संविधत्ते ॥२॥

pita-sri-gaura-padambuja-madhu-madironmatta-hrd-bhrnga-rajo
rajyaisvaryam jahau yo jana-nivaha-hitadatta-chitto nijagryam
vijnapya svanujena vraja-gamana-ratam chanvagad gaurachandram
sa sri-rupah kada mam nija-pada-rajasa bhusitam samvidhatte [2]

At Sri Ramakeli Dham, the king of bees—the heart of Sri Rupa—became intoxicated drinking the honey-wine of the lotus feet of Sri Gaurachandra, and sacrificed its life (in Hari-kirtan) for the benefit of all the people of the world, summarily abandoning a life of kingly opulence. After informing his elder brother Sri Sanatan, Sri Rupa and his younger brother Sri Vallabha followed the footsteps of Sri Chaitanyadev, whose heart was absorbed in going (from Nilachal) to Sri Vrndavan. When will that Sri Rupa Prabhu grace me with the dust of his holy lotus feet?

वृन्दारण्यात्प्रयागे हरिरसनटनैर्नामसङ्कीर्त्तनैश्च
लेभे यो माधवाग्रे जनगहनगतं प्रेममत्तं जनांश्च।
भावैः स्वैर्मादयन्तं हृतनिधिरिव तं कृष्णचैतन्यचन्द्रं
स श्रीरूपः कदा मां निजपदरजसा भूषितं संविधत्ते ॥३॥

vrndaranyat prayage hari-rasa-natanair nama-sankirtanais cha
lebhe yo madhavagre jana-gahana-gatam prema-mattam janams cha
bhavaih svair madayantam hrta-nidhir iva tam krsna-chaitanyachandram
sa sri-rupah kada mam nija-pada-rajasa bhusitam samvidhatte [3]

Sri Chaitanyadev returned from Vrndavan to Prayag Dham and performed Nam-sankirtan, surrounded by crowds of hundreds of thousands. Intoxicated with divine love, dancing, He melted the hearts of hundreds of faithful souls with His astonishing transcendental ecstasies. Sri Rupa, as though regaining his most precious treasure, thus found Sri Chaitanyadev in the direct presence of the Deity Sri Bindu Madhava. When will that Sri Rupa Prabhu grace me with the dust of his holy lotus feet?

एकान्तं लब्धपादाम्बुजनिजहृदयप्रेष्ठपात्रो महार्त्तिर्
दैन्यैर्दुःखाश्रुपूर्णैर्दशनधृततृणैः पूजयामास गौरम्।
स्वान्तः कृष्णं च गङ्गादिनमणितनयासङ्गमे सानुजो यः
स श्रीरूपः कदा मां निजपदरजसा भूषितं संविधत्ते ॥४॥

ekantam labdha-padambuja-nija-hrdaya-prestha-patro mahartir
dainyair-duhkhasru-purnair dasana-dhrta-trnaih pujayamasa gauram
svantah krsnam cha ganga-dinamani-tanaya-sangame sanujo yah
sa sri-rupah kada mam nija-pada-rajasa bhusitam samvidhatte [4]

At the sacred spot on the confluence of the Ganga and the Yamuna, Sri Rupa achieved intimate union with the lotus feet of the dearmost Lord of his life—the Lord who is Krishna within and Gaura without. In grave humility, with straw in mouth and with tears of sorrow, he along with his younger brother worshipped Sri Gaura Krishna in intense love. When will that Sri Rupa Prabhu grace me with the dust of his holy lotus feet?

स्वस्य प्रेमस्वरूपं प्रियदयितविलासानुरूपैकरूपं
दूरे भूलुण्ठितं यं सहजसुमधुरश्रीयुतं सानुजं च।
दृष्ट्वा देवोऽतितूर्णं स्तुतिबहुमुखमाश्लिष्य गाढं ररञ्जे
स श्रीरूपः कदा मां निजपदरजसा भूषितं संविधत्ते ॥५॥

svasya prema-svarupam priya-dayita-vilasanurupaika-rupam
dure bhu-lunthitam yam sahaja-sumadhura-sriyutam sanujam cha
drstva devo ’titurnam stuti-bahu-mukham aslisya gadham raranje
sa sri-rupah kada mam nija-pada-rajasa bhusitam samvidhatte [5]

Sri Chaitanyadev saw Sri Rupa and his younger brother rolling on the ground some distance away. Seeing His endeared one, His favourite, His love divine personified in natural beauty and charm, His exclusive alter ego in divine Pastimes, the Lord swiftly approached Sri Rupa, profusely singing his glories, and embraced him in ecstasy. When will that Sri Rupa Prabhu grace me with the dust of his holy lotus feet?

कैवल्यप्रेमभूमावखिलरससुधासिन्धुसञ्चारदक्षं
ज्ञात्वाप्येवं च राधापदभजनसुधां लीलयापाययद्यम्।
शक्तिं सञ्चार्य्य गौरो निजभजनसुधादानदक्षं चकार
स श्रीरूपः कदा मां निजपदरजसा भूषितं संविधत्ते ॥६॥

kaivalya-prema-bhumav-akhila-rasa-sudha-sindhu-sanchara-daksam
jnatvapy evam cha radha-pada-bhajana-sudham lilayapayayad yam
saktim sancharya gauro nija-bhajana-sudha-dana-daksam chakara
sa sri-rupah kada mam nija-pada-rajasa bhusitam samvidhatte [6]

Sri Gaurahari knew that (as an eternal associate of the Lord) Sri Rupa was already proficient in wandering throughout the ambrosial ocean of all mellows, in the land of unalloyed love (in Vraja-rasa). Nonetheless, to expand His own Pastimes, the Lord enabled him to drink the sweet ecstasy of servitude unto Sri Radha, and empowered him with the skill to distribute the nectar of His personal devotional service. When will that Srimad Rupa Prabhu grace me with the dust of his lotus feet?

गौरादेशाच्च वृन्दाविपिनमिह परिक्रम्य नीलाचलं यो
गत्वा काव्यामृतैः स्वैर्व्रजयुवयुगलक्रीडनार्थैः प्रकामम्।
रामानन्दस्वरूपादिभिरपि कविभिस्तर्पयामास गौरं
स श्रीरूपः कदा मां निजपदरजसा भूषितं संविधत्ते ॥७॥

gauradesach cha vrnda-vipinam iha parikramya nilachalam yo
gatva kavyamrtaih svair vraja-yuva-yugala-kridanarthaih prakamam
ramananda-svarupadibhir api kavibhis tarpayamasa gauram
sa sri-rupah kada mam nija-pada-rajasa bhusitam samvidhatte [7]

When on the order of Sri Gauranga, Sri Rupa visited Sri Purusottam Ksetra after completing the circumambulation of Sri Vraja Mandal, He highly gratified Sri Chaitanyadev and the sagacious devotee assembly headed by Sri Svarup Damodar and Sri Ramananda Ray by his ambrosial poetry on the Pastimes of the Divine Couple of Vraja. When will that Srimad Rupa Prabhu grace me with the dust of his lotus feet?

लीलासङ्गोपने श्रीभगवत इह वै जङ्गमे स्थावरेऽपि
सम्मुग्धे साग्रजातः प्रभुविरहहृतप्रायजीवेन्द्रियाणाम्।
यश्चासीदाश्रयैकस्थलमिव रघुगोपालजीवादिवर्गे
स श्रीरूपः कदा मां निजपदरजसा भूषितं संविधत्ते ॥८॥

lila-sangopane sri-bhagavata iha vai jangame sthavare ’pi
sammugdhe sagrajatah prabhu-viraha-hrta-praya-jivendriyanam
yas chasid asrayaika-sthalam iva raghu-gopala-jivadi-varge
sa sri-rupah kada mam nija-pada-rajasa bhusitam samvidhatte [8]

When the manifest lila of the Supreme Lord Sri Chaitanyadev was withdrawn, all beings including the immobile entities were mortified, deeply afflicted in sorrow. Sri Rupa and his elder brother were the only shelter for even the intimate devotees of the Lord, headed by Raghunath, Gopal Bhatta, and Sri Jiva, who had almost lost their lives in the Lord’s separation. When will that Srimad Rupa Prabhu grace me with the dust of his lotus feet?

श्रीमूर्त्तेः साधुवृत्तेः प्रकटनमपि तल्लुप्ततीर्थादिकानां
श्रीराधाकृष्णपादाम्बुजभजनमयं रागमार्गं विशुद्धम्।
ग्रन्थैर्येन प्रदत्तं निखिलमिह निजाभीष्टदेवेप्सितं च
स श्रीरूपः कदा मां निजपदरजसा भूषितं संविधत्ते ॥९॥

sri-murteh sadhu-vrtteh prakatanam api tal-lupta-tirthadikanam
sri-radha-krsna-padambuja-bhajanamayam raga-margam visuddham
granthair yena pradattam nikhilam iha nijabhista-devepsitam cha
sa sri rupah kada mam nija-pada-rajasa bhusitam samvidhatte [9]

By writing many, many books, he gave the world all the most cherished desires of his worshipful Lord Sri Chaitanyadev, principally—revealing the service of the Deity, establishing the pure code of conduct in devotion, revealing the lost holy places, and revealing the path of spontaneous devotion (raga-marg) in transcendental loving service to Sri Radha-Govinda. When will that Srimad Rupa Prabhu grace me with the dust of his holy lotus feet?

लीलासङ्गोपकाले निरुपधिकरुणाकारिणा स्वामिनाहं
यत्पादाब्जेर्पितो यत्पदभजनमयं गाययित्वा तु गीतम्।
योग्यायोग्यत्वभावं मम खलु सकलं दुष्टबुद्धेरगृह्णन्
स श्रीरूपः कदा मां निजपदरजसा भूषितं संविधत्ते ॥१०॥

lila-sangopa-kale nirupadhi-karuna-karina svaminaham
yat padabje ’rpito yat pada-bhajanamayam gayayitva tu gitam
yogyayogyatva-bhavam mama khalu sakalam dusta-buddher agrhnan
sa sri-rupah kada mam nija-pada-rajasa bhusitam samvidhatte [10]

Just prior to the withdrawal of his manifest lila, my causelessly merciful Divine Master, Srila Saraswati Thakur, handed me over to the holy feet of that divine personality by having me sing the glorious prayer unto his lotus feet (Sri Rupa-Manjari-pada). Despite my lowliness, when will—disregarding all my various qualifications and disqualifications—Srimad Rupa Prabhu grace me with the dust of his holy lotus feet?

श्रीदयितदासप्रणतिपञ्चकम्

Sri Dayita-Das-pranati-panchakam

Homage unto Sri Dayita Das

भयभञ्जनजयशंसनकरुणायतनयनम्।
कनकोत्पलजनकोज्ज्वलरससागरचयनम्॥
मुखरीकृतधरणीतलहरिकीर्त्तनरसनम्।
क्षितिपावनभवतारणपिहितारुणवसनम्॥
शुभदोदयदिवसे वृषरविजानिजदयितम्।
प्रणमामि च चरणान्तिकपरिचारकसहितम् ॥१॥

bhayabhanjana-jayasamsana-karunayatanayanam
kanakotpala-janakojjvala-rasasagara-chayanam
mukharikrta-dharanitala-harikirtana-rasanam
ksitipavana-bhavatarana-pihitaruna-vasanam
subhadodaya-divase vrsaravija-nija-dayitam
pranamami cha charanantika-paricharaka-sahitam [1]

He (of divine form) came forth from the birthplace of the golden lotus—the ocean of the mellow of divine consorthood. His large, merciful eyes dispel (the suffering souls’) fear and proclaim (the surrendered souls’) victory. His tongue (constantly) vibrates the whole earth planet with Sri Krishna-sankirtan, his beauty resplendent in the robes of the sun’s radiance (saffron) that purifies the universe and dispels the suffering of material existence. On his holy day of advent, I (again and again) bow down unto that beloved associate of Sri Vrsabhanu Nandini, and the servitors of his lotus feet.

शरणागतभजनव्रतचिरपालनचरणम्।
सुकृतालयसरलाशयसुजनाखिलवरणम्॥
हरिसाधनकृतबाधनजनशासनकलनम्।
सचराचरकरुणाकरनिखिलाशिवदलनम्॥
शुभदोदयदिवसे वृषरविजानिजदयितम्।
प्रणमामि च चरणान्तिकपरिचारकसहितम् ॥२॥

saranagata-bhajanavrata-chirapalana-charanam
sukrtalaya-saralasaya-sujanakhila-varanam
harisadhana-krtabadhana-janasasana-kalanam
sacharachara-karunakara-nikhilasiva-dalanam
subhadodaya-divase vrsaravija-nija-dayitam
pranamami cha charanantika-paricharaka-sahitam [2]

The devotees surrendered in pure devotion are eternally protected at his lotus feet. He is worshippable by the pure souls endowed with sincerity and good fortune, and he accepts (even) those who obstruct the service of Sri Hari, just to rectify them. As the very fountainhead of mercy upon all mobile and immobile beings, he crushes the inauspiciousness of the whole universe. On his holy day of advent, I (again and again) bow down unto that beloved associate of Sri Vrsabhanu Nandini, and the servitors of his lotus feet.

अतिलौकिकगतितौलिकरतिकौतुकवपुषम्।
अतिदैवतमतिवैष्णवयतिवैभवपुरुषम्॥
ससनातनरघुरूपकपरमाणुगचरितम्।
सुविचारक इव जीवक इति साधुभिरुदितम्॥
शुभदोदयदिवसे वृषरविजानिजदयितम्।
प्रणमामि च चरणान्तिकपरिचारकसहितम् ॥३॥

atilaukika-gatitaulika-ratikautuka-vapusam
atidaivata-mativaisnava-yati-vaibhava-purusam
sasanatana-raghurupaka-paramanugacharitam
suvicharaka iva jivaka iti sadhubhiruditam
subhadodaya-divase vrsaravija-nija-dayitam
pranamami cha charanantika-paricharaka-sahitam [3]

Like a miracle, his body moves with a joyful elegance and charm beyond the world’s understanding, fulfilling the artist’s aspiration. (Or, dancing in Pastimes transcendental to the world, his artistic form incites divine love’s hankering). His intellect surpasses that of (even) the demigods, and he is nobility incarnate as the commander-in-chief of the Vaisnava sannyasis (tridandi yatis). The sadhus of profound intellect describe the nature of his personality as meticulously in the line of Sri Sanatan, Sri Rupa, and Sri Raghunath, and they speak of him as being on the same plane as Sri Jivapad (being superbly replete in perfect theistic conclusions). On his holy day of advent, I (again and again) bow down unto that beloved associate of Sri Vrsabhanu Nandini, and the servitors of his lotus feet.

सरसीतटसुखदोटजनिकटप्रियभजनम्।
ललितामुखललनाकुलपरमादरयजनम्॥
व्रजकाननबहुमाननकमलप्रियनयनम्।
गुणमञ्जरिगरिमागुणहरिवासनवयनम्॥
शुभदोदयदिवसे वृषरविजानिजदयितम्।
प्रणमामि च चरणान्तिकपरिचारकसहितम् ॥४॥

sarasitata-sukhadotaja-nikatapriyabhajanam
lalitamukha-lalanakula-paramadarayajanam
vrajakanana-bahumanana-kamalapriyanayanam
gunamanjari-garima-guna-harivasanavayanam
subhadodaya-divase vrsaravija-nija-dayitam
pranamami cha charanantika-paricharaka-sahitam [4]

On the bank of Sri Radha Kunda at Svananda Sukhada Kunja, he is devoted to the service of his beloved, and (furthermore) he is greatly endeared to the divine damsels of Vraja headed by Lalita. He is most favourite to Kamala Manjari who is pre-eminent in Vrndavan, and with the glorious qualities of Guna Manjari he builds the residence of Sri Hari. On his holy day of advent, I (again and again) bow down unto that beloved associate of Sri Vrsabhanu Nandini, and the servitors of his lotus feet.

विमलोत्सवममलोत्कलपुरुषोत्तमजननम्।
पतितोद्धृतिकरुणास्तृतिकृतनूतनपुलिनम्॥
मथुरापुरपुरुषोत्तमसमगौरपुरटनम्।
हरिकामकहरिधामकहरिनामकरटनम्॥
शुभदोदयदिवसे वृषरविजानिजदयितम्।
प्रणमामि च चरणान्तिकपरिचारकसहितम् ॥५॥

vimalotsavam amalotkala-purusottama-jananam
patitoddhrti-karunastrti-krtanutana-pulinam
mathurapura-purusottama-samagaurapuratanam
harikamaka-haridhamaka-harinamaka-ratanam
subhadodaya-divase vrsaravija-nija-dayitam
pranamami cha charanantika-paricharaka-sahitam [5]

He is immaculate joy incarnate, or, he is the graciousness or the joy of Vimala Devi. He manifested the Pastimes of his advent at Purusottam Ksetra in the holy land of Orissa, and he revealed his Pastimes of delivering the fallen souls and extending his mercy upon them (by awarding them the gift of divine love) at the ‘new isles’, or Nabadwip. Circumambulating Gaura Dham in the same way as traditionally done at Vraja Dham and Purusottam Dham, he continuously propagates—the loving desire of Vraja, the divine abode of Vaikuntha, and the Holy Name of Krishna. On his day of holy advent, I (again and again) make my obeisance unto that dear associate of Sri Vrsabhanu Nandini and the servitors of his holy lotus feet.

Abbreviations

Bg: Srimad Bhagavad-gita

Bnp: Brhad-naradiya-purana

Brs: Bhakti-rasamrta-sindhu

Bs: Brahma-samhita

Bsd: Bhakti-sandarbha

Bvp: Brahma-vaivarta-purana

Cc: Sri Chaitanya-charitamrta

Ccd: Chaitanya-chandramrta

Mb: Mahabharata

Nap: Narasimha-purana

Pp: Padma-purana

Sa: Saranagati

SB: Srimad Bhagavatam

Sp: Skanda-purana

Su: Svetasvatara-upanisad

Vap: Vamana-purana

Vt: Vaisnava-tantra

Sanskrit Verse Index

अघदमन यशोदा ३.२४

अत्यार्व्वाचीनरूपो १.५

अत्याहारः प्रयासश्च ४.१०

अत्र चानन्यचित्तानां १.१५

अत्रैव प्रथम १.२३

अथवा बहुभिः १.४९

अथात आनन्द २.२४

अदर्शनीयानपि ८.२०

अद्वैतवीथी ७.२०

अध्याये नवमे १.२८

अन्तः कवियशस्कामं १.९

अन्तः कृष्णं ६.२०

अपराधसहस्र ७.१२

अपि चेत् सुदुराचारो ९.२४

अपि तदानुकूल्यादि १.४३

अप्यसिद्धं तदीयत्वं १.४८

अभिव्यक्त मत्तः १.७

अभूतपूर्व्वं मम ५.१२

अमर्य्यादः क्षुद्रः ८.१३

अमून्यधन्यानि ८.२४

अयि दीनदयार्द्रनाथ ८.२३

अयि नन्दतनुज ६.३

अ र्च्च्ये विष्णु ४.१४

अलब्धे वा विनष्टे ३.८

अवशेषामृतमं १०.११

अविवेक घनान्ध ६.१४

अविस्मितं तं २.२२

अशीतिञ्चतुरः २.८

असद्वार्त्ता वेश्या ४.२७

अहं भक्तपराधीनो ९.५६

अहं सर्व्वस्य ९.२१

अहं हि ९.८

अहङ्कारनिवृत्तानां २.५

अहङ्कृतिर्मकारः २.३

अहमेवासमेवाग्रे ९.३२

अहो बकी ५.९

आज्ञायैव गुणान् ९.४९

आत्मनिक्षेप-कार्पण्ये १.२७

आत्मप्रदानपर्य्यन्त १.२१

आत्मारामाश्च १०.७

आत्मार्थचेष्टा ७.२

आनुकूल्यस्य १.२६, २.३२

आलिङ्गनं वरं ४.९

आश्रयान्तरराहित्ये १.४५

आश्लिष्य वा ७.२२

आहुश्च ते ८.२६

इतो नृसिंहः ७.९

इदं शरीरं ५.७

ईश्वरः सर्व्वभूतानां ९.२७

ईश्वरस्य तु ७.५

उत्साहान्निश्चयात् ३.५

उद्धृतश्लोकपूर्व्वे १.३०

उपक्रमामृतञ्चैव १०.१०

एवं निक्षिप्य ७.३

कः पण्डितः ६.४

कदाहं यमुना ३.२५

का त्वं मुक्तिः ४.२२

कामादीनां कति ६.७

कामैस्तैः ९.७

कालेन नष्टा ९.३४

किं चित्रमच्युत ८.११

किं दुरापादनं २.१६

किरातहूणान्ध्र २.२३

कृष्णकार्ष्णग-सद्भक्ति ३.१

कृष्णगाथाप्रिया भक्ता १.१०

कृष्ण! त्वदीय ६.८

कृष्ण-प्रेमैकलुब्धानां १.१६

कृष्णविच्छेददग्धानां १.१७

कृष्णायार्पितदेहस्य ७.४

कृष्णेति यस्य ३.४

कृष्णो रक्षतु ६.९

केनापि देवेन ७.७

केवलेन हि ९.४८

क्व चाहं ८.८

क्वाहं दरिद्रः ८.९

क्षिप्रं भवति ९.२५

गतो यामो ८.२७

गुरुरूपहरिं १.३

गुरुर्न स ४.५

गुरौ गोष्ठे ३.२३

गोप्तृत्वे वरणं ६.२

गोविन्दं परमानन्दं ७.८

गौरवाग्विग्रहं १.२

गौराब्धे जलधी १०.१६

ग्रन्थार्थं जडधी १०.१५

ग्रन्थेऽस्मिन् १.१२

चिन्तां कुर्यात् ७.१३

चिरमिह ६.६

चेतोदर्पणमार्ज्जनं ३.२

जातश्रद्धो ९.४३

जिह्वैकतोऽच्युत ८.६

ज्ञानं मे ९.३३

ज्ञानादिवर्त्म ५.२०

ज्ञानावलम्बकाः ३.१४

तं मोपयातं ५.४

ततः पदं ९.१६

ततो भजेत ९.४४

तत्तेऽनुकम्पां ३.९

तत्र भागवतान् ३.१२

तदप्यफलतां २.९

तदस्तु मे ८.१०

तदहं त्वदृते ६.१५

तदेव रम्यं १०.३

तद्वाग्विसर्गो १.६

तन्नामरूप ३.२१

तन्मे भवान् ७.१५

तमसि रविः ५.१७

तमाह भगवान् ९.५७

तमेव शरणं ९.२८

तव दास्य ४.२३

तवास्मीति वदन् २.३३

तस्मात् त्वं ९.५०

तस्माद् गुरुं ३.११

तस्मान्मद्भक्तियुक्तस्य ९.४७

तस्यारविन्दनयनस्य १०.६

तापत्रयेण ६.५

तावद्भयं द्रविण २.२१

तुलयाम लवेन ३.१०

तृणादपि सुनीचेन ३.३

तृतीयतोऽष्टमं १.२५

त्वजन्तु बान्धवाः ३.१५

त्वत्साक्षात्करण ४.१८

त्वद्भक्तः सरितां ४.७

त्वयोपभुक्तस्रग् ३.७

त्वां प्रपन्नो ९.३

दधिमथननिनादैः ६.१२

दशमे चरम १.२९

दशमे दशमं २.२९

दीन-बन्धुर् इति ८.१७

दुरन्तस्यानदेः ५.१०

दृष्तैः स्वभाव ४.२५

देवर्षिभूताप्तनृणां २.२७

दैवी ह्येषा ९.११

द्वितीयाध्यायके १.२४

धर्मार्थकाम इति ७.११

धिगशुचिं ८.१२

धिग् जन्म ४.१२

ध्येयं सदा २.३०

न किञ्चित् ९.३८

न तद्वचश्चित्रपदं १०.४

न धनं न जनं ४.२

न धर्मनिष्ठो ६.१३

न नाकपृष्ठं २.२५

न निन्दितं ८.१५

ननु प्रयत्नः ८.१४

न प्रेमगन्धो ८.३१

न मां दुष्कृतिनो ९.९

न यत्र वैकुण्ठ ४.४

नयनं गलदश्रु ३.२६

न साधयति ९.४०

नाथे धातरि ७.१०

नान्यदिच्छन्ति १.३८

नाम्नाम् अकारि ८.३

नास्था धर्म्मे ४.३

नाहं विप्रो ७.१६

नाहमात्मानं ९.५३

निखिलश्रुतिमौलि ६.२२

निगमकल्पतरोः १०.९

नित्यत्वञ्चैव १.३७

निमज्जतोऽनन्त ८.१६

निराशकस्यापि ५.१३

निष्किञ्चनस्य ४.११

नैतन्मनस्तव ८.५

नैष्कर्म्म्यमप्यच्युत ४.१६

पत्रं पुष्पं ९.२३

परमकारुणिको ८.४

परमार्थमशेषस्य २.११

परस्वभावकर्म्माणि ४.२६

परित्राणाय साधूनां ९.५

परिवदतु जनो ७.१९

पात्रापात्रविचारणां ७.२३

पिता त्वं ६.१६

पूर्णाश्वासकरं १.२२

प्रत्यध्यायविशेषस्तु १.३४

प्रपत्त्या सह १.३२

प्रसारितमहाप्रेम ८.२२

प्राचीनानां भजनं ५.१८

प्राणसञ्जीवनं ९.२

प्राप्यापि दुर्ल्लभ २.७

प्रोक्तेन भक्तियोगेन ९.४५

बहूनां जन्मनां ९.१२

बाध्यमानोऽपि ९.४२

बालस्य नेह २.२०

ब्रह्मभूतः प्रसन्नात्मा ९.१३

ब्रह्मणो हि ९.१४

भक्तानां हृदयोद्घाटि १.१८

भक्तिः सेवा ४.२०

भक्तिस्त्ययि ३.१९

भक्त्याहमेकया ९.४१

भगवत्परतन्त्रो २.४

भगवद्गौरचन्द्रानां १.३१

भगवद्भक्तयोः ४.१

भग्वद्भक्तशास्त्राणां १.३३

भगवद्भक्तितः १.३५

भगवन् रक्ष ८.१

भवजलधिगतानां ५.६

भवदुःखविनाशश्च १.३९

भवन्तमेवानुचरन् ३.१७

भवबन्धच्छिदे ४.१९

भवाब्धिं दुस्तरं ८.२१

भवार्त्तिपीड्यमानो १.४४

भिद्यते हृदयग्रन्थिः ९.४६

भूमौस्खलितपादानां ५.१४

मच्चित्ता मद्गत ९.२२

मज्जन्मनः फलं ३.१३

मत्तः परतं ९.२०

मत्तुल्यो नास्ति ८.७

मत् सेवया ९.३९

मनसो वृत्तयो ६.११

मनोवाक्कायभेदाच्च १.४६

मन्मना भव ९.३०

मयि निर्बन्ध ९.५५

मय्यर्पितात्मनः ९.३५

मय्यावेश्य मनो ९.१९

मर्त्यो मृत्युव्यालभीतः ५.२

मर्त्यो यदा ९.५२

मां हि पार्थ ९.२६

मा द्राक्षं ४.६

मा भैर्मन्दमनो ५.५

मामेकमेव ९.५१

मुग्धं मां ७.१८

मृषागिरः १०.२

य एनं २.१३

यत् कर्म्मभिः ९.३६

यत् कृतं यत् ७.६

यत्तद्वदन्तु ३.१६

यत्पादसंश्रयाः २.२६

यथोक्ता रूपपादेन १.८

यदा यस्य २.२८

यमाद्भिर्योगपथैः ४.१७

यशः श्रियामेव १०.५

यस्यात्मबुद्धिः ४.१३

या द्रौपदी-परित्राणे ५.१६

यावता स्यात् ३.६

यावत् पृथक्त्वं २.६

यास्यामीति ८.३०

युगायितं निमेषेण ८.२८

ये दारागार ९.५४

ये यथा मां ९.६

ये शङ्खचक्राब्ज २.१४

येषां त्वन्तगतं ९.१०

येषां स एव २.१९

योऽज्ञानमत्तं ६.२१

योगिनामपि ९.१८

यो ब्रह्माणं २.२

यो मामेवं ९.१७

रक्षिष्यति हि ५.१

रघुवर यदभूः ५.११

रहूगणैतत् ४.१५

वञ्चितोऽस्मि ८.१९

वपुरादिषु ७.१४

वरं हुतवहज्वाला ४.८

वर्द्धकं पोषकं १.१३

वासो मे ४.२४

विनाश्य सर्व्वदुःखानि १.४७

विरचय मयि ७.२१

विरहमिलनार्थाप्तं १.१४

विरहव्याधिसन्तप्त १.२०

विवृतविविधबाधे ५.१५

विश्वस्य यः ५.३

वैकुण्ठाज्जनितो ३.२२

वैराग्यविद्या ६.१९

शारीरा मानसा २.१७

शृण्वतः श्रद्धया १०.८

श्रवणकीर्त्तनादीनां १.४०

श्रीकृष्णरूपादि ८.२९

श्रीकृष्णाङ्घ्रि ९.१

श्रीगुरु-गौर-गान्धर्व्वा १.१

श्रीचैतन्य-हरेः १०.१२

श्रीमत्प्रभुपदाम्भोज १.४

श्रीश्रीमद्भगवत् १०.१४

श्रीसनातनजीवादि १.५०

श्रुतिमपरे ३.२०

श्रुतिस्मृत्यादिशास्त्रेषु २.१

संसार०दुःखजलधौ ६.१७

संसारसिन्धुतरणे २.३१

संसारेऽस्मिन् २.१५

सकृत्त्वदाकार ३.१८

सकृत् प्रवृत्ति १.४२

सकृदेव प्रपन्नो ९.४

सख्यरसाश्रितप्राया १.४१

सङ्कीर्त्यमानो १०.१

सत्यं ब्रवीमि ५.८

सन्ध्यावन्दन ७.१७

समाश्रिता ये २.१८

सर्व्वं मद्भक्ति ९.३७

सर्व्वगुह्यतमं ९.२९

सर्व्वधर्म्मान् परित्यज्य ९.३१

सर्व्वसंशयच्छेदिहद् १.१९

सर्व्वस्य चाहं ९.१५

सर्व्वाचारविवर्ज्जिताः २.१०

सर्व्वान्तर्यामितां १.३६

सौभाग्यातिशयात् १०.१३

स्तावकास्तव ८.१८

स्थितः प्रियहिते २.१२

स्मरतांश्च विशेषेण ८.२

स्वभावकृपया सन्तो १.११

हन्त चित्रीयते ४.२१

हरौ देहादि ७.१

हा नाथ ८.२५

हा हन्त ५.१९

हा हन्त हन्त ६.१८

हे कृष्ण पाहि ६.१

हे गोपालक ६.१०

Transliterated Verse Index

abhivyakta mattah 1.7

abhuta-purvam mama 5.12

adarsaniyan api 8.20

adhyaye navame 1.28

advaita-vithi 7.20

agha-damana yasoda 3.24

aham bhakta-paradhino 9.56

aham evasam evagre 9.32

aham hi 9.8

aham sarvasya 9.21

ahankara-nivrttanam 2.5

ahankrtir ma-karah 2.3

aho baki 5.9

ahus cha te 8.26

ajnayaiva gunan 9.49

alabdhe va vinaste 3.8

alinganam varam 4.9

amaryadah ksudrah 8.13

amuny adhanyani 8.24

antah kavi-yasas-kamam 1.9

antah Krishnam 6.20

anukulyasya 1.26, 2.32

aparadha-sahasra 7.12

api chet suduracharo 9.24

api tad anukulyadi 1.43

apy asiddham tadiyatvam 1.48

archchye visnu 4.14

asad-vartta vesya 4.27

asitin chaturah 2.8

aslisya va 7.22

asrayantara-rahitye 1.45

athata ananda 2.24

athava bahubhih 1.49

atma-niksepa-karpanye 1.27

atma-pradana-paryanta 1.21

atmaramas cha 10.7

atmartha-chesta 7.2

atra chananya-chittanam 1.15

atraiva prathama 1.23

aty-aharah prayasas cha 4.10

aty-arvachina-rupo 1.5

avasesamrtam 10.11

avismitam tam 2.22

aviveka ghanandha 6.14

ayi dina-dayardra-natha 8.23

ayi nanda-tanuja 6.3

badhyamano ’pi

bahunam janmanam 9.12

balasya neha 2.20

bhagvad-bhakta 1.33

bhagavad-bhaktayoh 4.1

bhagavad-bhaktitah 1.35

bhagavad-gaura 1.31

bhagavan raksa 8.1

bhagavat paratantro 2.4

bhaktanam hrdayodghati 1.18

bhaktih seva 4.20

bhaktis tyayi 3.19

bhaktyaham ekaya 9.41

bhava-bandha-chchhide 4.19

bhavabdhim dustaram 8.21

bhava-duhkha-vinasas cha 1.39

bhava-jaladhi-gatanam 5.6

bhavantam evanucharan 3.17

bhavartti-pidyamano 1.44

bhidyate hrdaya-granthih 9.46

bhumau-skhalita 5.14

brahma-bhutah 9.13

brahmano hi 9.14

chintam kuryat 7.13

chiram iha 6.6

cheto-darpana-marjanam 3.2

dadhi-mathana-ninadaih 6.12

daivi hy esa 9.11

dasame charama 1.29

dasame dasamam 2.29

devarsi-bhutapta-nrnam 2.27

dharmartha-kama iti 7.11

dhig asuchim 8.12

dhig janma 4.12

dhyeyam sada 2.30

dina-bandhur iti 8.17

drstaih svabhava 4.25

durantasyanadeh 5.10

dvitiyadhyayake 1.24

evam niksipya 7.3

gato yamo 8.27

gaurabdhe jaladhi 10.16

gaura-vag-vigraham 1.2

goptrtve varanam 6.2

govindam paramanandam 7.8

granthartham jada-dhi 10.15

granthe ’smin 1.12

gurau gosthe 3.23

gurur na sa 4.5

guru-rupa-harim 1.3

ha hanta 5.19

ha hanta hanta 6.18

ha natha 8.25

hanta chitriyate 4.21

harau dehadi 7.1

he gopalaka 6.10

he Krishna pahi 6.1

idam sariram 5.7

isvarah sarva-bhutanam 9.27

isvarasya tu 7.5

ito nrsimhah 7.9

jata-sraddho 9.43

jihvaikato ’chyuta 8.6

jnanadi-vartma 5.20

jnanam me 9.33

jnanavalambakah 3.14

kadaham yamuna 3.25

kah panditah 6.4

kalena nasta 9.34

kamadinam kati 6.7

kamais taih 9.7

ka tvam muktih 4.22

kenapi devena 7.7

kevalena hi 9.48

kim chitram achyuta 8.11

kim durapadanam 2.16

kirata-hunandhra 2.23

Krishna-gatha-priya bhakta 1.10

Krishna-karsnaga-sad-bhakti 3.1

Krishna-premaika 1.16

Krishna! tvadiya 6.8

Krishna-vichchheda 1.17

krsnayarpita-dehasya 7.4

krsneti yasya 3.4

krsno raksatu 6.9

ksipram bhavati 9.25

kva chaham 8.8

kvaham daridrah 8.9

ma bhair manda-mano 5.5

mach-chitta mad-gata 9.22

ma draksam 4.6

maj-janmanah phalam 3.13

mam ekam eva 9.51

mam hi partha 9.26

manaso vrttayo 6.11

man-mana bhava 9.30

mano-vak-kaya-bhedach cha 1.46

martyo mrtyu-vyala 5.2

martyo yada 9.52

mat sevaya 9.39

mattah paratam 9.20

mat-tulyo nasti 8.7

mayi nirbandha 9.55

mayy arpitatmanah 9.35

mayy avesya mano 9.19

mrsa-girah 10.2

mugdham mam 7.18

na dhanam na janam 4.2

na dharma-nistho 6.13

naham atmanam 9.53

naham vipro 7.16

naiskarmyam apy 4.16

naitan manas tava 8.5

na kinchit 9.38

na mam duskrtino 9.9

namnam akari 8.3

na naka-prstham 2.25

na ninditam 8.15

nanu prayatnah 8.14

nanyad ichchhanti 1.38

na prema-gandho 8.31

na sadhayati 9.40

nastha dharme 4.3

na tad vachas chitra-padam 10.4

nathe dhatari 7.10

nayanam galad-asru 3.26

na yatra vaikuntha 4.4

nigama-kalpa-taroh 10.9

nikhila-sruti-mauli 6.22

nimajjato ’nanta 8.16

nirasakasyapi 5.13

niskinchanasya 4.11

nityatvan chaiva 1.37

parama-karuniko 8.4

paramartham asesasya 2.11

para-svabhava-karmani 4.26

paritranaya sadhunam 9.5

parivadatu jano 7.19

patram puspam 9.23

patrapatra-vicharanam 7.23

pita tvam 6.16

prachinanam bhajanam 5.18

prana-sanjivanam 9.2

prapattya saha 1.32

prapyapi durlabha 2.7

prasarita-mahaprema 8.22

praty-adhyaya-visesas tu 1.34

proktena bhakti-yogena 9.45

purnasvasa-karam 1.22

raghuvara yad abhuh 5.11

rahuganaitat 4.15

raksisyati hi 5.1

sakhya-rasasrita-praya 1.41

sakrd eva prapanno 9.4

sakrt pravrtti 1.42

sakrt tvad akara 3.18

samasrita ye 2.18

samsara0duhkha-jaladhau 6.17

samsara-sindhu-tarane 2.31

samsare ’smin 2.15

sandhya-vandana 7.17

sankirtyamano 10.1

sarira manasa 2.17

sarvachara-vivarjitah 2.10

sarva-dharman 9.31

sarva-guhyatamam 9.29

sarvam mad-bhakti 9.37

sarvantaryamitam 1.36

sarva-samsaya-chchhedi 1.19

sarvasya chaham 9.15

satyam bravimi 5.8

saubhagyatisayat 10.13

smaratams cha visesena 8.2

sravana-kirtanadinam 1.40

sri-chaitanya-hareh 10.12

sri-guru-gaura-gandharva 1.1

sri-krsnanghri 9.1

sri-Krishna-rupadi 8.29

srimat-prabhu-pada 1.4

sri-sanatana-jivadi 1.50

sri-srimad-bhagavat 10.14

srnvatah sraddhaya 10.8

srutim apare 3.20

sruti-smrtyadi-sastresu 2.1

stavakas tava 8.18

sthitah priya-hite 2.12

svabhava-krpaya santo 1.11

tad aham tvad rte 6.15

tad apy aphalatam 2.9

tad astu me 8.10

tad eva ramyam 10.3

tad vag-visargo 1.6

tam aha bhagavan 9.57

tamasi ravih 5.17

tam eva saranam 9.28

tam mopayatam 5.4

tan me bhavan 7.15

tan nama-rupa 3.21

tapa-trayena 6.5

tasmad gurum 3.11

tasman mad-bhakti 9.47

tasmat tvam 9.50

tasyaravinda-nayanasya 10.6

tatah padam 9.16

tato bhajeta 9.44

tatra bhagavatan 3.12

tat te ’nukampam 3.9

tava dasya 4.23

tavad bhayam dravina 2.21

tavasmiti vadan 2.33

trnad api sunichena 3.3

trtiyato ’stamam 1.25

tulayama lavena 3.10

tvad bhaktah saritam 4.7

tvam prapanno 9.3

tvat saksat-karana 4.18

tvayopabhukta-srag 3.7

tvajantu bandhavah 3.15

uddhrta-sloka-purve 1.30

upakramamrtan chaiva 10.10

utsahan-nischayat 3.5

vaikunthaj-janito 3.22

vairagya-vidya 6.19

vanchito ’smi 8.19

vapur adisu 7.14

varam hutavaha-jvala 4.8

varddhakam posakam 1.13

vaso me 4.24

vinasya sarva-duhkhani 1.47

virachaya mayi 7.21

viraha-milanarthaptam 1.14

viraha-vyadhi-santapta 1.20

visvasya yah 5.3

vivrta-vividha-badhe 5.15

yada yasya 2.28

ya draupadi-paritrane 5.16

ya enam 2.13

yamadbhir yoga-pathaih 4.17

yasah sriyam eva 10.5

yasyamiti 8.30

yasyatma-buddhih 4.13

yathokta rupa-padena 1.8

yat karmabhih 9.36

yat krtam yat 7.6

yat pada-samsrayah 2.26

yat tad vadantu 3.16

yavata syat 3.6

yavat prthaktvam 2.6

ye daragara 9.54

yesam sa eva 2.19

yesam tv antagatam 9.10

ye sankha-chakrabja 2.14

ye yatha mam 9.6

yo brahmanam 2.2

yoginam api 9.18

yo ’jnana-mattam 6.21

yo mam evam 9.17

yugayitam nimesena 8.28

End Notes

(1) krsneti yasya giri tam manasadriyeta
diksasti chet pranatibhis cha bhajantam isam
susrusaya bhajana-vijnam ananyam anya-
nindadi-sunya-hrdam ipsita-sanga-labdhya

“One who chants Krishna’s Name (the kanistha-adhikari) should be honoured within the heart. One who is initiated and engaged in the Lord’s service (the madhyam-adhikari) should be honoured with obeisance. One who is expert in devotion, who sees nothing apart from Krishna, and whose heart is free from the duality of criticising and praising others (the uttam-adhikari) should be considered most desirable association and honoured through submissive service.”

(2) utsahan nischayad dhairyat tat tat karma-pravartanat
sanga-tyagat sato vrtteh sadbhir bhaktih prasiddhyati

“Devotion is nourished by these six qualities: (1) enthusiasm; (2) faith; (3) perseverance; (4) engaging in activities that satisfy the Lord and His devotees; (5) abandoning all bad association and wrong attachment; and (6) following the behaviour prescribed by pure devotees.”

(3) tan-nama-rupa-charitadi-sukirtananu-
smrtyoh kramena rasana-manasi niyojya
tisthan vraje tad anuragi-jananugami
kalam nayed akhilam ity upadesa-sarah

“Having engaged one’s tongue and mind in the gradual process of chanting and remembering Krishna’s Names, Forms, Qualities, and Pastimes, one should reside in Vraja and spend all of their time as a follower of those who have deep loving attachment to Krishna. This is the essence of all instruction.”

(4) vaikunthaj janito vara madhu-puri tatrapi rasotsavad-
vrndaranyam udara-pani-ramanat tatrapi govardhanah
radha-kundam ihapi gokula-pateh premamrtaplavanat
kuryad asya virajato giri-tate sevam viveki na kah

“Above Vaikuntha is Mathura, where Krishna took birth. Above Mathura is Vrndavan, where Krishna enjoys the Rasa festival. Above Vrndavan is Govardhan, where Krishna plays amorously. Above Govardhan is Radha Kunda, where the nectar of love overflows. What wise soul would not serve Radha Kunda beside Govardhan Hill?”

(5) gurau gosthe gosthalayisu sujane bhu-suragane
sva-mantre sri-namni vraja-nava-yuva-dvandva-sarane
sada dambham hitva kuru ratim apurvam atitaram
aye svantar bhratas chatubhir abhiyache dhrta-padah

“O mind! O brother! I grasp your feet and implore you: give up your pride and constantly devote yourself with unprecedented intensity to Sri Guru, Vraja, Vraja’s residents, the Vaisnavas, the brahmans, your mantra for worship, the Holy Name, and the Divine Couple of Vraja’s shelter.”

(6) aty-aharah prayasas cha prajalpo niyamagrahah
jana-sangas cha laulyan cha sadbhir bhaktir vinasyati

“Devotion is destroyed by these six defects: (1) over-accumulation; (2) materialistic endeavour; (3) unnecessary talk; (4) rejecting guidelines meant for one’s self and following guidelines meant for others; (5) association with non-devotees; and (6) fickle-mindedness.”

(7) tava dasya-sukhaika-sanginam
bhavanesv astv-api kita-janma me
itarav asathesu ma sma bhud
api janma chaturmukhatmana

“O Lord! Let me take birth, even as a worm, in the home of those whose sole happiness is Your service. O Lord, never let me take birth, even as Brahma, among those who are averse to You.”

(8) drstaih svabhava-janitair vapusas cha dosair
na prakrtatvam iha bhakta-janasya pasyet
gangambhasam na khalu bud-buda-phena-pankair
brahma-dravatvam apagachchhati nira-dharmaih

“One should not consider devotees in this world mundane despite the presence of visible faults within their inborn nature and body. The water of the Ganges never loses its spiritual nature despite the fact that it exhibits bubbles, foam, and mud, which naturally appear within river water.”

(9) asad-varta-vesya visrja mati-sarvasva-haranih
katha mukti-vyaghrya na srnu kila sarvatma-gilanih
api tyaktva laksmi-pati-ratim ito vyoma-nayanim
vraje radha-krsnau sva-rati-mani-dau tvam bhaja manah

“O mind! Stay away from the prostitute of worldly talk, who steals the wealth of one’s devotion. Do not listen to the words of the tigress of liberation, who devours the entire self. Forsake even devotion to Laksmi’s Lord, who resides in Vaikuntha. Serve Radha and Krishna in Vraja, the givers of the jewel of devotion to Themselves.”

(10) idam sariram sata-sandhi-jarjaram
pataty avasyam parinama-pesalam
kim ausadham prchchhasi mudha durmate
niramayam krsna-rasayanam piba

“This body, made up of hundreds of worn-out joints, will certainly perish and decompose. O foolish, wicked mind! What remedy are you searching for? Drink the healing elixir of Krishna’s Name.”

(11) naitan manas tava kathasu vikuntha-natha
sampriyate durita-dustam asadhu tivram
kamaturam harsa-soka-bhayaisanartam
tasmin katham tava gatim vimrsami dinah

“O Lord of Vaikuntha! My mind is polluted by sin, disgraceful, obstinate, lustful, and disturbed by desires arising from pleasure, lamentation, and fear. It is not satisfied by discussion of You. So how shall this lowly soul contemplate Your Pastimes?”

(12) jihvaikato ’chyuta vikarsati mavitrpta
sisno ’nyatas tvag-udaram sravanam kutaschit
ghrano ’nyatas chapala-drk kva cha karma-saktir
bahvyah sapatnya iva geha-patim lunanti

“O Lord, like numerous co-wives dragging a householder in different directions, my insatiable tongue, genitals, skin, belly, ears, nose, restless eyes, and faculties of movement pull me in different directions and ruin me.”

(13) tad astu me natha sa bhuri-bhago
bhave ’tra vanyatra tu va tirascham
yenaham eko ’pi bhavaj-jananam
bhutva niseve tava pada-pallavam

“O Lord, be it as Brahma or otherwise as an animal, may I attain the great fortune of being born as one of Your devotees and serving Your tender feet.”

श्रीश्रीगुरुगौराङ्गौ जयतः

All Glory to the Divine Master and the Supreme Lord Sri Krishna Chaitanya

श्रीश्रीप्रपन्नजीवनामृतम्

SRI SRI PRAPANNA-JIVANAMRTAM

Contents

Preface

Publisher’s Note

Dedication

Foreword

प्रथमोऽध्यायः

Chapter One

ऊपक्रमामृतम्

Upakramamrtam Prelude to Approaching Nectar

द्वितीयोऽध्यायः

Chapter Two

श्रीशास्त्रवचनामृतम्

Sri Sastra-vachanamrtam The Nectar of Scriptural Word

तृतीयोऽध्यायः

Chapter Three

श्रीभक्तवचनामृतम्

Sri Bhakta-vachanamrtam Words of Nectar from the Devotees

आनुकूल्यस्य सङ्कल्पः

Anukulyasya Sankalpah Acceptance of the Favourable

चतुर्थोऽध्यायः

Chapter Four

श्रीभक्तवचनामृतम्

Sri Bhakta-vachanamrtam Words of Nectar from the Devotees

प्रातिकूल्यविवर्ज्जनम्

Pratikulya-vivarjanam Rejection of the Unfavourable

पञ्चमोऽध्यायः

Chapter Five

श्रीभक्तवचनामृतम्

Sri Bhakta-vachanamrtam Words of Nectar from the Devotees

रक्षिष्यतीति विश्वासः

Raksisyatiti Visvasah Full Confidence in the Lord’s Protection

षष्ठोऽध्यायः

Chapter Six

श्रीभक्तवचनामृतम्म्

Sri Bhakta-vachanamrtam Words of Nectar from the Devotees

गोप्तृत्वे-वरणम्

Goptrtve-varanam Embracing the Lord’s Guardianship

सप्तमोऽध्यायः

Chapter Seven

श्रीभक्तवचनामृतम्

Sri Bhakta-vachanamrtam Words of Nectar from the Devotees

आत्मनिक्षेपः

Atma-niksepah Full Self-surrender

अष्टमोऽध्यायः

Chapter Eight

श्रीभक्तवचनामृतम्

Sri Bhakta-vachanamrtam Words of Nectar from the Devotees

कार्पण्यम्

Karpanyam Surrender in Humility

नवमोऽध्यायः

Chapter Nine

श्रीश्रीभगवद्वचनामृतम्

Sri Sri Bhagavad-vachanamrtam Words of Nectar from the Supreme Lord

दशमोऽध्यायः

Chapter Ten

अवशेषामृतम्

Avasesamrtam Divine Remnants of Nectar

स्तवरत्न

Selected Gems

Abbreviations

Sanskrit Verse Index

Transliterated Verse Index

End Notes

All Glory to the Divine Master
and the Supreme Lord Sri Krishna Chaitanya

Upakramamrtam
Prelude to Approaching Nectar

Sri Sastra-vachanamrtam
The Nectar of Scriptural Word

Sri Bhakta-vachanamrtam
Words of Nectar from the Devotees

Anukulyasya Sankalpah
Acceptance of the Favourable

Sri Bhakta-vachanamrtam
Words of Nectar from the Devotees

Pratikulya-vivarjanam
Rejection of the Unfavourable

Sri Bhakta-vachanamrtam
Words of Nectar from the Devotees

Raksisyatiti Visvasah
Full Confidence in the Lord’s Protection

Sri Bhakta-vachanamrtam
Words of Nectar from the Devotees

Goptrtve-varanam
Embracing the Lord’s Guardianship

Sri Bhakta-vachanamrtam
Words of Nectar from the Devotees

Atma-niksepah
Full Self-surrender

Sri Bhakta-vachanamrtam
Words of Nectar from the Devotees

Karpanyam
Surrender in Humility

Sri Sri Bhagavad-vachanamrtam
Words of Nectar from the Supreme Lord

Avasesamrtam
Divine Remnants of Nectar