{"id":11404,"date":"2024-02-22T06:48:09","date_gmt":"2024-02-22T01:18:09","guid":{"rendered":"https:\/\/www.rupanugabhajanashram.com\/?p=11404"},"modified":"2024-02-22T12:32:49","modified_gmt":"2024-02-22T07:02:49","slug":"a-lecture-on-sri-nityananda-trayodasi","status":"publish","type":"post","link":"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/srila-bhaktisiddhanta-saraswati-thakura\/a-lecture-on-sri-nityananda-trayodasi\/","title":{"rendered":"A Lecture on \u015ar\u012b Nity\u0101nanda Trayoda\u015b\u012b"},"content":{"rendered":"

\u0101m\u0101ra prabhura prabhu \u015br\u012b gaurasundara
\n<\/em>e ba\u1e0da bharas\u0101 citte dhari nirantara<\/em><\/p>\n

\u015ar\u012b Gaurasundara is the Lord of my Lord. This great conviction remains within my heart. (Caitanya-bh\u0101gavata, \u0100di-kha\u1e47\u1e0da<\/em> 17.153)<\/p>\n

We are in the midst of various kinds of problems in this world. Do not place any hope in anything here. Our only hope is this \u2013 <\/em> Mah\u0101prabhu is the master of Nity\u0101nanda Prabhu; I have accepted \u015ar\u012b Nity\u0101nanda Prabhu as my master. \u015ar\u012b Nity\u0101nanda Prabhu is the svaya\u1e41-prak\u0101\u015ba-tattva<\/em> (direct expansion). \u015ar\u012bman Mah\u0101prabhu is non-different from the para-tattva<\/em> (Supreme Reality), Vrajendra-nandana K\u1e5b\u1e63\u1e47a. \u015ar\u012b Nity\u0101nanda Prabhu belongs to the svaya\u1e41-prak\u0101\u015ba-tattva<\/em> of the catur-vy\u016bha<\/em> and possesses two arms; He eternally resides in Goloka-V\u1e5bnd\u0101vana. \u015ar\u012b Nity\u0101nanda Prabhu is svaya\u1e41-prak\u0101\u015ba<\/em> \u015ar\u012b Baladeva and \u015ar\u012b N\u0101r\u0101ya\u1e47a etc. are His expansions. \u015ar\u012b Nity\u0101nanda Prabhu and \u015ar\u012b Advaita Prabhu are \u012b\u015ba-tattva<\/em> (within the category of the Supreme Controller). The \u015ar\u012b Caitanya-carit\u0101m\u1e5bta<\/em> (\u0100di-l\u012bl\u0101<\/em> 1.14) states:<\/p>\n

eka \u2018mah\u0101prabhu\u2019 \u0101ra \u2018prabhu\u2019 \u2013 dui jana
\n<\/em>dui prabhu seve mah\u0101prabhura cara\u1e47a<\/em><\/p>\n

There is one \u2018Mah\u0101prabhu’ and two \u2018prabhus.\u2019 These two prabhus serve the feet of Mah\u0101prabhu.<\/p>\n

\u015ar\u012bman Mah\u0101prabhu is only one. For this reason, the Vedas<\/em> state, ekam ev\u0101dvit\u012byam<\/em> (\u201cHe is one without a second\u2019). \u015ar\u012b Gaurasundara is the svaya\u1e41-r\u016bpa-vastu<\/em> (the original form of the Supreme Lord) and \u015ar\u012b Nity\u0101nanda Prabhu is svayam-prak\u0101\u015ba-vastu<\/em> (the direct expansion). \u015ar\u012b Nity\u0101nanda Prabhu is very dear to \u015ar\u012bman Mah\u0101prabhu and He is \u012b\u015ba-tattva<\/em>. All of Bhagav\u0101n\u2019s bodily expansions appear in various places amongst various personalities and they are known as \u2018\u0101c\u0101ryas<\/em>.\u2019 Therefore, in relation to \u015ar\u012b \u0100c\u0101ryadeva, the \u015b\u0101stra<\/em> has glorified him in this way:<\/p>\n

\u0101c\u0101rya\u1e41 m\u0101\u1e41 vij\u0101n\u012by\u0101n n\u0101va manyeta karhicit
\n<\/em>na martya buddhy\u0101 s\u016byeta sarva deva mayo guru\u1e25<\/em><\/p>\n

One should know the \u0101c\u0101rya<\/em> as Myself and never disrespect him at any time. One should not envy him, considering him to be an ordinary man, for the guru is the representative of all the demigods. (\u015ar\u012bmad Bh\u0101gavatam<\/em> 11.17.27)<\/p>\n

yasya deve par\u0101 bhaktir yath\u0101 deve tath\u0101 gurau
\n<\/em>tasyaite kathit\u0101hyarth\u0101\u1e25 prak\u0101\u015bante mah\u0101tmana\u1e25<\/em><\/p>\n

Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of the Vedic knowledge automatically revealed. (\u015avet\u0101\u015bvatara Upani\u1e63ad <\/em>6.23)<\/p>\n

\u2018man n\u0101tha\u1e25 \u015br\u012b-jagann\u0101tha\u1e25 mad guru\u1e25 \u015br\u012b-jagad guru\u1e25\u2019<\/em><\/p>\n

My Lord is \u015ar\u012b Jagann\u0101tha and my guru is the universal guru.<\/p>\n

When a j\u012bva<\/em> knows \u015ar\u012b Guru-p\u0101da-padma to be the manifested form of \u015ar\u012b Bhagav\u0101n, then he attains auspiciousness. One should not be jealous or envious about this. The five enemies, lust, anger, greed, illusion and intoxication are present within both jealous or envy. When all these enemies such as lust etc. become strong, then envy is created.<\/p>\n

Today is a day of great bliss since it is the appearance day of that \u015ar\u012b Nity\u0101nanda Prabhu, the object of worship for the Gau\u1e0d\u012byas, the one who made the world intoxicated with \u015br\u012b-gaura-prema<\/em>, and the one who distributed \u015ar\u012b Gaurasundara to the j\u012bvas<\/em>. It is said in \u015ar\u012bla \u1e6ch\u0101kura Mah\u0101\u015baya\u2019s pad\u0101val\u012b<\/em>:<\/p>\n

\u2018gaur\u0101\u1e45ga\u2019 balite habe pulaka \u015bar\u012bra
\n<\/em>\u2018hari hari\u2019 balite nayane ba\u2019be n\u012bra<\/em><\/p>\n

\u0101ra kabe nit\u0101i-c\u0101\u1e45da karu\u1e47\u0101 karibe
\n<\/em>sa\u1e41s\u0101ra-v\u0101san\u0101 mora kabe tuccha habe<\/em><\/p>\n

vi\u1e63aya ch\u0101\u1e0diy\u0101 kabe \u015buddha habe mana
\n<\/em>kabe h\u0101ma heraba \u015br\u012b-v\u1e5bnd\u0101vana<\/em><\/p>\n

When will the hairs of my body stand on end while chanting \u2018Gaur\u0101\u1e45ga\u2019? When will there be tears in the eyes while chanting \u2018Hari Hari\u2019? And when will I attain the mercy of Nit\u0101\u012b-c\u0101\u1e45da? When will the impressions of this material world become insignificant? When will I abandon sense enjoyment, and when will my mind become pure? When will I be able to understand \u015ar\u012b V\u1e5bnd\u0101vana?<\/p>\n

When will I get respite from all the workings of sa\u1e41s\u0101ra<\/em>? When will my heart feel enchanted and the hairs of my body stand on end by constantly chanting the Name of \u015ar\u012b Gaurasundara? In the languages of the world, a word and that thing which the word refers to are totally different, and the sights, smells, sounds, taste, touch, conceptions etc. of this world are all materially and full situated in externality. The sounds of Vaiku\u1e47\u1e6dha from an eternal mouth containing apr\u0101k\u1e5bta-j\u00f1\u0101na<\/em> (divine knowledge) that are established in prema<\/em> create states such as horripilation etc. When will I achieve such a state?<\/p>\n

\u0101ra kabe nit\u0101i-c\u0101\u1e45da karu\u1e47\u0101 karibe
\n<\/em>sa\u1e41s\u0101ra-v\u0101san\u0101 mora kabe tuccha habe<\/em><\/p>\n

Will such a day come for me \u2013 a day when I will be freed from the bonds of this world? Bhagav\u0101n is our eternal refuge, yet why is this not understood? As long as this understanding has not come to us, we will remain engaged in temporary relationships. Without \u015ar\u012b Nity\u0101nanda\u2019s mercy, this pure understanding can never be achieved. In spite of the scorching worldly torments that cast us into such dire conditions, we still do not think of Bhagav\u0101n even once.<\/p>\n

nit\u0101i-cara\u1e47a satya, t\u0101\u1e45h\u0101ra sevaka nitya
\nnit\u0101i-pada sad\u0101 kara \u0101\u015ba<\/em><\/p>\n

e adhama ba\u1e0da du\u1e25kh\u012b, nit\u0101i more kara sukh\u012b
\nr\u0101kha r\u0101\u1e45g\u0101cara\u1e47era p\u0101\u015ba<\/em><\/p>\n

Nit\u0101i’s feet are truth and His servants are eternal. Constantly hanker for Nit\u0101i’s feet. This wretch is most miserable. O Nit\u0101i! Make me happy. Keep me next to Your reddish feet.<\/p>\n

\u015ar\u012b Guru Nity\u0101nanda\u2019s lotus feet are our one and only shelter. In the words of \u015ar\u012b V\u1e5bnd\u0101vana D\u0101sa \u1e6ch\u0101kura:<\/p>\n

\u0101m\u0101ra prabhura prabhu \u015br\u012b gaurasundara
\n<\/em>e ba\u1e0da bharas\u0101 citte dhari nirantara<\/em><\/p>\n

\u015ar\u012b Gaurasundara is the Lord of my Lord. This great conviction remains within my heart. (Caitanya-bh\u0101gavata, \u0100di-kha\u1e47\u1e0da<\/em> 17.153)<\/p>\n

\u015ar\u012bla \u1e6ch\u0101kura Mah\u0101\u015baya states:<\/p>\n

\u0101ra kabe nit\u0101i-c\u0101\u1e45da karu\u1e47\u0101 karibe
\n<\/em>sa\u1e41s\u0101ra-v\u0101san\u0101 mora kabe tuccha habe<\/em><\/p>\n

vi\u1e63aya ch\u0101\u1e0diy\u0101 kabe \u015buddha habe mana
\n<\/em>kabe h\u0101ma heraba \u015br\u012b-v\u1e5bnd\u0101vana<\/em><\/p>\n

By attraction to \u015ar\u012b Nity\u0101nanda Prabhu, the svaya\u1e41-prak\u0101\u015ba-vastu<\/em>, we can achieve liberation from this terrible sa\u1e41s\u0101ra<\/em>. While we forget the service of K\u1e5b\u1e63\u1e47a, we will remain within sa\u1e41s\u0101ra<\/em>. Our minds are bewildered into enjoying sense-objects such as form, taste etc, yet there is no other way of achieving deliverance from this than the mercy of the lotus feet of \u015ar\u012b Nity\u0101nanda. One cannot engage in hari-bhajana<\/em> without taking refuge in the lotus feet of \u015ar\u012b Nity\u0101nanda. If hari-bhajana<\/em> does not happen, then after death, one will have to go to the abode of Yama. Those persons who are averse to Hari will achieve the results of pious deeds in Svarga, and the results of their impious deeds in Naraka (hell). Even if we are tormented by the three-fold miseries, if our intellect does not evolve, then what kind of auspicious destination will we attain?<\/p>\n

vi\u1e63aya ch\u0101\u1e0diy\u0101 kabe \u015buddha habe mana
\n<\/em>kabe h\u0101ma heraba \u015br\u012b v\u1e5bnd\u0101vana<\/em><\/p>\n

When will I reject thoughts about worldly sense-objects such as forms, tastes etc. and approach K\u1e5b\u1e63\u1e47a? When will I constantly think about k\u1e5b\u1e63\u1e47a-kath\u0101<\/em>, and abandon talks about enjoying and renouncing, and become absorbed in k\u1e5b\u1e63\u1e47a-bhakti-rasa<\/em>?<\/p>\n

kabe h\u0101ma heraba \u015br\u012b v\u1e5bnd\u0101vana<\/em><\/p>\n

The j\u012bva\u2019s <\/em>eternal object of worship is V\u1e5bnd\u0101vana. It is said in the Talavak\u0101ra Upani\u1e63ad<\/em>:<\/p>\n

taddha tadvana\u1e41 n\u0101ma tadvana ity-up\u0101sitavyam<\/em><\/p>\n

The word tadvana<\/em> means \u2018His forest\u2019 or \u2018an extensive forest.\u2019 Tadvana<\/em> refers to vanan\u012bya<\/em>, or is expressing the bhajan\u012bya<\/em>–vastu<\/em> (the object of service), His opulent manifestation of \u015ar\u012b V\u1e5bnd\u0101vana Dh\u0101ma. It is stated in the \u015ar\u012bmad Bh\u0101gavata<\/em>:<\/p>\n

vedya\u1e41 v\u0101stavam atravastu \u015bivada\u1e41 t\u0101patrayon m\u016blanam<\/em><\/p>\n

Whatever is found herein is reality, grants auspiciousness, and uproots the threefold miseries. (\u015ar\u012bmad Bh\u0101gavatam<\/em> 1.1.2)<\/p>\n

When one does not understand the real substance, then there is no means of becoming freed from the three-fold miseries.<\/p>\n

matir na k\u1e5b\u1e63\u1e47e parata\u1e25 svato v\u0101
\nmitho\u2019bhi padyeta g\u1e5bha-vratan\u0101m<\/em><\/p>\n

ad\u0101nta gobhir vi\u015bat\u0101\u1e41 tamisra\u1e41
\npuna\u1e25 puna\u015b carvita-carvi\u1e47\u0101n\u0101m<\/em><\/p>\n

For those who are immersed in household life, the inclination towards K\u1e5b\u1e63\u1e47a does not arise, either by the influence of others, one\u2019s own endeavours or by a combination of both. Due to their uncontrolled senses, they enter a hellish existence again and again, chewing that which has already been chewed. (\u015ar\u012bmad Bh\u0101gavatam<\/em> 7.5.30)<\/p>\n

Those who are averse to the service of K\u1e5b\u1e63\u1e47a are called g\u1e5bha-vrata<\/em> (immersed in mundane household life). The minds of such persons who are g\u1e5bha-vratas<\/em> never proceed towards K\u1e5b\u1e63\u1e47a. \u015ar\u012b Prahl\u0101d\u0101 Mah\u0101r\u0101ja deliberated and spoke to his father in this way:<\/p>\n

\u015brava\u1e47am k\u012brtanam vi\u1e63\u1e47o\u1e25 smara\u1e47a\u1e41 p\u0101da-sevanam
\n<\/em>arcana\u1e41 vandana\u1e41 d\u0101sya\u1e41 sakhyam \u0101tma-nivedanam<\/em><\/p>\n

iti pu\u1e41s\u0101rpit\u0101 vi\u1e63\u1e47au bhakti\u015b-cen nava-lak\u1e63a\u1e47\u0101
\n<\/em>kriyeta bhagavaty addh\u0101 tan manye\u2019dh\u012btam uttamam<\/em><\/p>\n

Hearing, chanting, remembering Vi\u1e63\u1e47u, serving His feet, worshipping the Deity, offering prayers, servitude to Him, friendship with Him and surrendering one\u2019s very self to Him \u2013 if any person engages in these nine activities with bhakti<\/em> for Bhagav\u0101n, if they offer this directly to Vi\u1e63\u1e47u, I consider them to be of superior intelligence. (\u015ar\u012bmad Bh\u0101gavatam<\/em> 7.5.23-24)<\/p>\n

It is the necessity for persons who desire supreme auspiciousness to exclusively take shelter of Navadv\u012bpa-dh\u0101ma. It is their duty to take refuge at the lotus feet of \u015ar\u012b Gaura-Nity\u0101nanda. It is their duty to render service to Their Holy Names, Their dh\u0101ma<\/em> and Their desires. The nine islands of Navadv\u012bpa are the best of all places to offer sacrifice through the nine types of bhakti<\/em>. Whoever rejects the guidance of the guru and the Vai\u1e63\u1e47avas by becoming a pratyak\u1e63av\u0101d\u012b<\/em> (a follower of direct perception) through knowledge acquired by the mundane senses, never engages in the service of Adhok\u1e63aja, the infallible Lord.<\/p>\n

\u0101c\u0101rya\u1e41 m\u0101\u1e41 vij\u0101n\u012by\u0101n-n\u0101va manyeta karhicit
\n<\/em>na martya-buddhy\u0101 s\u016byeta sarva-deva mayo guru\u1e25<\/em><\/p>\n

One should know the \u0101c\u0101rya<\/em> as Myself and never disrespect him at any time. One should not envy him, considering him to be an ordinary man, for the guru is the representative of all the demigods. (\u015ar\u012bmad Bh\u0101gavatam<\/em> 11.17.27)<\/p>\n

Those whose heads the deliberation on this \u015bloka<\/em> does not enter, merely become materially minded. Persons who are g\u1e5bha-vratas <\/em>are preoccupied with very insignificant worldly matters pertaining to knowledge drawn from the senses. It is required to abandon the condition of a g\u1e5bha-vrata<\/em> and become a true g\u1e5bhastha<\/em>. It is one\u2019s duty to follow the example of \u015ar\u012b \u015ar\u012bv\u0101sa Prabhu. All of K\u1e5b\u1e63\u1e47a\u2019s senses are transcendental, yet we have become averse to them and are eager to fuel our own sense-indulgence which causes a problem for us. This should be eliminated.<\/p>\n

karma\u1e47\u0101\u1e41 pari\u1e47\u0101mitv\u0101d \u0101viri\u00f1cy\u0101d ama\u1e45galam
\n<\/em>vipa\u015bcin na \u015bvara\u1e41 pa\u015byed ad\u1e5b\u1e63tam api d\u1e5b\u1e63\u1e6davat<\/em><\/p>\n

Due to the transformation of activities, even happiness up to the planet of Brahm\u0101 is inauspicious. The wise know that we should see that everything that which will be experienced, just as everything which has already been experienced, is temporary. (\u015ar\u012bmad Bh\u0101gavatam<\/em> 11.19.18)<\/p>\n

All persons, from Brahm\u0101 down to the insect, who engages in karma-k\u0101\u1e47\u1e0da<\/em> or who is engrossed in bhoga-ty\u0101ga<\/em> (accepting sense-gratification and falsely rejecting sense-gratification) experiences inauspiciousness. All kinds of mundane enjoyment in this world are temporary. One should also know that the enjoyment of the celestial world is the same. The pada-karta<\/em> (composer of songs), Govinda D\u0101sa has sung:<\/p>\n

bhajahu\u1e45 re mana \u015br\u012b-nanda-nandana<\/em><\/p>\n

O mind, just worship the Son of Nanda Mah\u0101r\u0101ja<\/p>\n

Also, the Vai\u1e63\u1e47ava poet, \u015ar\u012bla Vidy\u0101pati \u1e6ch\u0101kura, has sung the song, t\u0101tala saikate<\/em>. *(1)<\/a><\/b> It is necessary to have sincere and firm \u015braddh\u0101<\/em> and belief in the feet of Bhagav\u0101n. Those who possess sincere and firm belief in the feet of Bhagav\u0101n are required to engage in His service. There is no certainty which day we will die, therefore we have no time to serve negligible, temporary, perishable objects. When we have accepted a human birth, then we should not serve paltry, temporary things. We should not become a g\u1e5bha-vrata<\/em>, we should not become ruined by serving dogs \u2013 we should not become a bh\u0101rav\u0101hi<\/em> *(2)<\/a><\/b> like a donkey. We should become a s\u0101ragr\u0101h\u012b<\/em> *(3)<\/a><\/b> We should abandon the disposition of a fly and emulate the nature of a honey bee. *(4)<\/a><\/b> Considering the useless things of this world to be good or bad, pious or impious \u2013 all this is merely mano-dharma<\/em> (a product of the mental faculty).<\/p>\n

\u2018dvaite\u2019 bhadr\u0101bhadra-j\u00f1\u0101na, saba \u2013 mano-dharma\u2019
\n<\/em>\u2018ei bh\u0101la, ei manda\u2019 \u2013 eba saba \u2018bhrama\u2019<\/em><\/p>\n

The duality of understanding what is auspicious and inauspicious is totally on the mental platform. Thinking that, \u2018This is good, this is bad\u2019 is all faulty.\u201d (Caitanya-carit\u0101m\u1e5bta, Antya-l\u012bl\u0101<\/em> 4.176)<\/p>\n

Today is the auspicious day of taking dar\u015bana<\/em> of the lotus feet of \u015ar\u012b Nity\u0101nanda Prabhu. We find so much time to discuss the poetry and literature of this mundane world, but in this lifetime itself, it is necessary to discuss topics of \u015ar\u012b Gaura-Nity\u0101nanda. We shall forget all kinds of worldly identification of being big or small in order that we can remain eternally as a speck of dust at the lotus feet of \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b Prabhu. This is our prayer.<\/p>\n

\u0101dad\u0101nas t\u1e5b\u1e47\u0101m dantair ida\u1e41 y\u0101ce puna\u1e25 puna\u1e25
\n<\/em>\u015br\u012bmad r\u016bpa pad\u0101mbhoja dhuli\u1e25 sy\u0101\u1e41 janma janmani<\/em><\/p>\n

Clutching a straw between my teeth I constantly pray to become a speck of dust at the lotus feet of \u015ar\u012bmad R\u016bpa birth after birth. (Mukta-caritram<\/em> by Raghun\u0101tha D\u0101sa Gosv\u0101m\u012b)<\/p>\n

Let us have the exclusive desire to become the followers of \u015ar\u012b R\u016bpa:<\/p>\n

r\u016bpa-raghun\u0101tha-pade haibe \u0101kuti
\n<\/em>kabe h\u0101ma bujhaba se yugala pir\u012bti
\n<\/em>r\u016bpa-raghun\u0101tha-pade rahu mora \u0101\u015ba
\n<\/em>pr\u0101rthan\u0101 karaye sad\u0101 narottamera d\u0101sa<\/em><\/p>\n

When, at the feet of \u015ar\u012b R\u016bpa and \u015ar\u012b Raghun\u0101tha, will I be eager to understand the beloved Divine Couple? May the feet of \u015ar\u012b R\u016bpa and \u015ar\u012b Raghun\u0101tha remain as my only desire \u2013 this is the constant prayer of Narottama D\u0101sa. (Pr\u0101rthan\u0101<\/em> 5.1)<\/p>\n

Bhajana<\/em> of the Divine couple can never be found without the mercy of \u015ar\u012b Guru-p\u0101da-padma, who is identical with \u015ar\u012bla R\u016bpa-Raghun\u0101tha. At every moment one should deliberate upon karma\u1e47\u0101\u1e41<\/em> pari\u1e47amitv\u0101t<\/em> etc.<\/p>\n

Prahl\u0101da Mah\u0101r\u0101ja has said:<\/p>\n

na te vidu\u1e25 sv\u0101rtha gati\u1e41 hi vi\u1e63\u1e47u\u1e41
\ndur\u0101\u015bay\u0101ye bahir artha m\u0101nina\u1e25<\/em><\/p>\n

andh\u0101 yathandhair upan\u012byam\u0101n\u0101s
\nte\u2019p\u012b\u015ba-tastry\u0101m uru-d\u0101mni baddh\u0101\u1e25<\/em><\/p>\n

Possessing wicked desires and considering external things to be valuable, they do not know that Vi\u1e63\u1e47u is their ultimate goal and destination. Like the blind leading the blind, they are bound by the strong ropes of the laws of the Vedic karma-ka\u1e47\u1e0da<\/em>. (\u015ar\u012bmad Bh\u0101gavatam<\/em> 7.5.31)<\/p>\n

Those who are g\u1e5bha-vratas<\/em> do not accept that Bhagav\u0101n alone is the only object of worship. Bhagav\u0101n alone is our one and only beneficial destination, and by not knowing this, people engage in bhoga-ty\u0101ga<\/em>.<\/p>\n

\u015br\u012b-k\u1e5b\u1e63\u1e47a-prema-d\u0101nena yena nist\u0101rita\u1e41 jagat<\/em><\/p>\n

He delivered the world by distributing the gift of \u015br\u012b-k\u1e5b\u1e63\u1e47a-prema<\/em>. (Prameya Ratn\u0101val\u012b<\/em> 1.7)<\/p>\n

Preaching \u015br\u012b-n\u0101ma-prema<\/em> (love for the Holy Name) was the activity of \u015ar\u012b Nity\u0101nanda Prabhu. It will be advantageous for us to follow the example of \u015ar\u012bla Narottama \u1e6ch\u0101kura Mah\u0101\u015baya, the recipient of \u015ar\u012bla Nity\u0101nanda Prabhu\u2019s mercy. By imitating him, there will be no advantage for us whatsoever. \u201cBy imitating \u015ar\u012bla Narottama \u1e6ch\u0101kura, I became narottama<\/em> (the best of humans) even though I was nar\u0101dhama<\/em> (the worst of humans)\u201d \u2013 this is indictive of vai\u1e63\u1e47ava-apar\u0101dha<\/em> and of an atheistic mindset. Without bathing in the foot-dust of great personalities, in other words, without becoming their exclusive servants, a j\u012bva<\/em> can never be delivered.<\/p>\n

nai\u1e63\u0101\u1e41 matis t\u0101vad urukram\u0101\u1e45ghri\u1e41
\n<\/em>sp\u1e5b\u015baty anarth\u0101pagamo yad-artha\u1e25
\n<\/em>mah\u012byas\u0101\u1e41 p\u0101da-rajo\u2019bhi\u1e63eka\u1e41
\n<\/em>ni\u1e63ki\u00f1can\u0101n\u0101\u1e41 na v\u1e5b\u1e47\u012bta y\u0101vat
\n<\/em> (\u015ar\u012bmad Bh\u0101gavatam<\/em> 7.5.32)<\/p>\n

\u201cAs long as they do not bathe in the foot-dust of Bhagav\u0101n\u2019s ni\u1e63ki\u00f1cana-bhaktas<\/em> (devotees who have no material possessions), the intelligence of persons who are g\u1e5bha-vratas<\/em> can never touch the lotus feet of K\u1e5b\u1e63\u1e47a, which remove anarthas<\/em>.\u201d<\/p>\n

\u0101dad\u0101nas t\u1e5b\u1e47\u0101m dantair ida\u1e41 y\u0101ce puna\u1e25 puna\u1e25
\n<\/em>\u015br\u012bmad r\u016bpa pad\u0101mbhoja dhuli\u1e25 sy\u0101\u1e41 janma janmani<\/em><\/p>\n

I should have no other ambition than to be the transcendental dust of \u015ar\u012b R\u016bpa Gosv\u0101m\u012b Prabhu only. It is only by following \u015ar\u012b R\u016bpa that the mercy of \u015ar\u012b Govinda, the abhidhey\u0101dhi-devat\u0101<\/em>, can be attained. *(5)<\/a><\/b><\/p>\n

d\u012bvyad-v\u1e5bnd\u0101ra\u1e47ya-kalpadrum\u0101dha\u1e25
\n\u015br\u012bmad-ratn\u0101g\u0101ra-si\u1e41h\u0101sanasthau
\n\u015br\u012b-\u015br\u012b-r\u0101dha-\u015br\u012bla-govinda-devau
\npre\u1e63\u1e6dh\u0101l\u012bbhi\u1e25 sevyam\u0101nau smar\u0101mi<\/em><\/p>\n

In a temple of jewels in the forest of V\u1e5bnd\u0101vana under a desire tree, R\u0101dh\u0101-Govinda sit upon a jewelled throne and are served by Their most confidential associates. I offer my respects unto Them. (Caitanya-carit\u0101m\u1e5bta, \u0100di-l\u012bl\u0101<\/em> 1.16)<\/p>\n

This holy kadamba<\/em>, the king of trees, is the refuge of \u015ar\u012b R\u0101dh\u0101-Govinda\u2019s l\u012bl\u0101<\/em> at the yogap\u012b\u1e6dha<\/em> in the transcendental V\u1e5bnd\u0101vana. One should understand it to be identical with the divya<\/em>–kalpadruma<\/em> (divine wish-fulfilling tree). Those who are eternally perfected beings perceive \u015br\u012b-gaura-l\u012bl\u0101<\/em> in vraja-l\u012bl\u0101<\/em> and \u015br\u012b-vraja-l\u012bl\u0101<\/em> within \u015br\u012b-gaura-l\u012bl\u0101<\/em>.<\/p>\n

In relation to the conduct of those who engage in bhajana<\/em>, \u015ar\u012bman Mah\u0101prabhu\u2019s instruction is there in the \u015ar\u012b Carit\u0101m\u1e5bta<\/em>:<\/p>\n

gr\u0101mya kath\u0101 n\u0101 \u015bunibe, gr\u0101mya v\u0101rt\u0101 n\u0101 kahibe
\n<\/em>bh\u0101la n\u0101 kh\u0101ibe \u0101ra bh\u0101la n\u0101 paribe
\n<\/em>am\u0101n\u012b m\u0101nada ha\u00f1a k\u1e5b\u1e63\u1e47a-n\u0101ma sad\u0101 la\u2019be
\n<\/em>vraje r\u0101dh\u0101-k\u1e5b\u1e63\u1e47a-sev\u0101 m\u0101nase karibe<\/em><\/p>\n

Do not listen to common talk and do not speak such words. Do not eat luxuriously nor dress nicely. Do not expect any honour, but offer all respect to others. Always chant k\u1e5b\u1e63\u1e47a-n\u0101ma<\/em>, and within your mind render service to R\u0101dh\u0101-Kr\u1e63\u1e47a in V\u1e5bnd\u0101vana. (Caitanya-carit\u0101m\u1e5bta, Antya-l\u012bl\u0101<\/em> 6.236-237)<\/p>\n

Persons who desire to engage in bhajana<\/em> need not listen to the songs of Vidy\u0101sundara or watching things at the cinema or theatre. There is only one way of being delivered from the clutches of anarthas<\/em> – \u0101dau guru-p\u0101d\u0101\u015braya\u1e25<\/em> (\u2018first one should take shelter at the feet of \u015ar\u012b Guru\u2019). \u015ar\u012bla D\u0101sa Gosv\u0101m\u012b Prabhu has described the mercy of \u015ar\u012b Guru-p\u0101da-padma in this way:<\/p>\n

n\u0101ma \u015bre\u1e63\u1e6dha\u1e41 manum api \u015bac\u012b-putram atra svar\u016bpam
\n<\/em>r\u016bpa\u1e41 tasy\u0101grajam uru pur\u012b\u1e41 m\u0101thur\u012b\u1e41 go\u1e63\u1e6dhav\u0101\u1e6d\u012b\u1e41
\n<\/em>r\u0101dh\u0101-ku\u1e47\u1e0da\u1e41 giri varam aho! r\u0101dhik\u0101-m\u0101dhav\u0101\u015b\u0101\u1e41
\n<\/em>pr\u0101pto yasya prathita-k\u1e5bpay\u0101 \u015br\u012b guru\u1e41 ta\u1e41 nato\u2019smi
\n<\/em>(Mukta-caritram<\/em> by Raghun\u0101tha D\u0101sa Gosv\u0101m\u012b)<\/p>\n

I offer respects unto that \u015ar\u012b Guru-p\u0101da-padma – he has given me the greatest Name, the mantra<\/em>, \u015ar\u012b Gaurasundara who is the son of \u015aac\u012b, Svar\u016bpa Gosv\u0101m\u012b, \u015ar\u012b R\u016bpa Gosv\u0101m\u012b and his elder brother, \u015ar\u012b San\u0101tana Gosv\u0101m\u012b Prabhu, the foremost city of Mathur\u0101, the pasturing grounds, residence at R\u0101dh\u0101-ku\u1e47\u1e0da, Govardhana who is the best of mountains, and the desire to render service to \u015ar\u012b \u015ar\u012b R\u0101dh\u0101-M\u0101dhava.<\/p>\n

\u015ar\u012b Guru-p\u0101da-padma has given me the best of Names, in other words, the Names of \u015ar\u012b R\u0101dh\u0101-Govinda or mah\u0101-mantra<\/em>. The Names \u2018Hare K\u1e5b\u1e63\u1e47a\u2019 are the best of all Names, because primary Names (mukhya-n\u0101ma<\/em>) are superior to secondary names (gau\u1e47a-n\u0101ma<\/em>). Those primary Names directly refer to the Names of \u015ar\u012b R\u0101dh\u0101-Govinda and that has been bestowed to us by \u015ar\u012b Guru-p\u0101da-padma. \u015ar\u012b-n\u0101ma-bhajana<\/em> is the greatest type of bhajana<\/em>. Despite the sheer number of faults found in Kali-yuga, n\u0101ma<\/em>–sank\u012brtana<\/em> is the main refuge and destroyer of all faults in this age. Those who chant hari-n\u0101ma<\/em> in a pure state have attained K\u1e5b\u1e63\u1e47a because the Holy Name and K\u1e5b\u1e63\u1e47a are identical.<\/p>\n

kali-k\u0101le n\u0101ma-r\u016bpe k\u1e5b\u1e63\u1e47a avat\u0101ra
\n<\/em>n\u0101ma haite haya sarva jagat nist\u0101ra<\/em><\/p>\n

In the age of Kali, the avat\u0101ra <\/em>of K\u1e5b\u1e63\u1e47a appears in the form of the Holy Name. By chanting the Name, the entire world can be delivered. (Caitanya-carit\u0101m\u1e5bta \u0100di-l\u012bl\u0101 <\/em>17.22)<\/p>\n

kaler do\u1e63a nidhe r\u0101jan nasti hyeko mah\u0101n gu\u1e47a
\n<\/em>k\u012brtan\u0101d eva k\u1e5b\u1e63\u1e47asya mukta sa\u1e45ga\u1e25 para\u1e41 vrajet<\/em><\/p>\n

O king, despite the age of Kali being an ocean of faults, it has one great quality. By performing k\u012brtana,<\/em> one immediately becomes free from all bondage and attains the highest attainment<\/em>. (\u015ar\u012bmad<\/em> Bh\u0101gavatam <\/em>12.3.1)<\/p>\n

\u015ar\u012bla R\u016bpa Gosv\u0101m\u012b Prabhu has sung in \u015ar\u012b N\u0101m\u0101\u1e63taka<\/em>:<\/p>\n

nikhila-\u015bruti-mauli-ratna-m\u0101l\u0101-<\/em>
\ndyuti-n\u012br\u0101jita-p\u0101da-pa\u1e45kaj\u0101nta
\nayi mukta-kulair up\u0101syam\u0101na\u1e41
\nparitas tv\u0101\u1e41 hari-n\u0101ma sa\u1e41\u015bray\u0101mi<\/em>
\n(N\u0101m\u0101\u1e63\u1e6daka<\/em> 1)<\/p>\n

The Upani\u1e63ads<\/em> are the crest-jewel of all the Vedas<\/em> and have taken the form of a jewelled necklace illuminating the tips of Your lotus feet with their effulgence. O hari-n\u0101ma<\/em>, You are perpetually worshipped by the community of liberated souls (sages such as N\u0101rada, \u015auka etc). Therefore, O hari-n\u0101ma<\/em>! In all respects I take refuge in You (being completely free from all kinds of offence).<\/p>\n

(At the time of describing this \u015bloka, Prabhup\u0101da\u2019s voice faltered due to ecstasy). <\/em><\/p>\n

harer-n\u0101ma harer-n\u0101ma harer-n\u0101maiva kevalam
\n<\/em>kalau n\u0101styeva n\u0101styeva n\u0101styeva gatir-anyath\u0101<\/em><\/p>\n

Only the Name of Hari, the Name of Hari, the Name of Hari! There is no other way, no other way, no other way in the age of Kali. (B\u1e5bhan-N\u0101rad\u012bya-Pur\u0101\u1e47a<\/em>)<\/p>\n

One who does not chant hari<\/em>–n\u0101ma<\/em> will become attached to bhoga<\/em> and ty\u0101ga<\/em>. If the j\u012bva<\/em> does not chant hari-n\u0101ma<\/em>, he will certainly become engaged in material sense-pleasures. As many people there are in this world, as much talk about enjoyment is there. By being near to them, you will not hear any k\u1e5b\u1e63\u1e47a-kath\u0101<\/em>. N\u0101ma-apar\u0101dha<\/em> is not the Holy Name. If one is not engaged in remembering and chanting the names of Hari for even one minute, then that person will have to become attached to the material world. If you don’t engage in hari-bhajana<\/em> even for a minute, you will have to become attached to the world of birth and death.<\/p>\n

The meaning of n\u0101ma-\u015bre\u1e63\u1e6dham manumapi<\/em> is that \u015ar\u012b Guru-p\u0101da-padma has given us the Holy Name and has given us the mantra<\/em>. *(6)<\/a><\/b> The mantra<\/em> and the mah\u0101<\/em>–mantra<\/em> are the merciful characteristics of \u015ar\u012b N\u0101ma.<\/p>\n

k\u1e5b\u1e63\u1e47a-mantra haite habe sa\u1e41s\u0101ra-mocana
\n<\/em>k\u1e5b\u1e63\u1e47a-n\u0101ma haite p\u0101be k\u1e5b\u1e63\u1e47era cara\u1e47a<\/em><\/p>\n

Through k\u1e5b\u1e63\u1e47a<\/em>-mantra<\/em> one attains liberation from material existence. Through the Holy Name one attains the lotus feet of K\u1e5b\u1e63\u1e47a. (Caitanya-carit\u0101m\u1e5bta, \u0100di-l\u012bl\u0101 <\/em>7.73)<\/p>\n

By the mercy of \u015br\u012b-mantra<\/em>, one achieves liberation from sa\u1e41s\u0101ra<\/em>, and freed from the mental process (manana-dharma<\/em>) or sense-enjoyment. When our consciousness is delivered from sa\u1e41s\u0101ra<\/em> and is inclined towards service, one experiences the mercy of \u015ar\u012b N\u0101ma and the sweetness of the lotus feet of \u015ar\u012b K\u1e5b\u1e63\u1e47a increases. \u015ar\u012b-n\u0101ma-sev\u0101<\/em> and k\u1e5b\u1e63\u1e47a-sev\u0101<\/em> are the same thing. The community of liberated souls (mukta-kula<\/em>) are engaged in \u015br\u012b-n\u0101ma-bhajana<\/em>. \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b Prabhu has said:<\/p>\n

ayi mukta-kulair up\u0101syam\u0101na\u1e41<\/em>
\nparitas tv\u0101\u1e41 hari-n\u0101ma sa\u1e41\u015bray\u0101mi<\/em><\/p>\n

Indeed, You are perpetually worshipped by the community of liberated souls. Therefore, O hari-n\u0101ma<\/em>! In all respects I take refuge in You.<\/p>\n

na te vidu\u1e25 sv\u0101rtha gati\u1e41 hi vi\u1e63\u1e47u\u1e41
\ndur\u0101\u015bay\u0101ye bahir artha m\u0101nina\u1e25<\/em><\/p>\n

Possessing wicked desires and considering external things to be valuable, they do not know that Vi\u1e63\u1e47u is their ultimate goal and destination.<\/p>\n

In other words, if we search externally for the goal of life, we will abandon service to Vi\u1e63\u1e47u which is our ultimate goal and destination. If we become preoccupied in satisfying our own senses for our so-called goals, or in perfecting m\u0101yika<\/em> necessities, and if we find other things to be more valuable than K\u1e5b\u1e63\u1e47a, then our self-destruction is certain.<\/p>\n

nai\u1e63\u0101\u1e41 matis t\u0101vad urukram\u0101\u1e45ghri\u1e41
\n<\/em>sp\u1e5b\u015baty anarth\u0101pagamo yad-artha\u1e25
\n<\/em>mah\u012byas\u0101\u1e41 p\u0101da-rajo\u2019bhi\u1e63eka\u1e41
\n<\/em>ni\u1e63ki\u00f1can\u0101n\u0101\u1e41 na v\u1e5b\u1e47\u012bta y\u0101vat<\/em><\/p>\n

\u201cAs long as they do not bathe in the foot-dust of Bhagav\u0101n\u2019s ni\u1e63ki\u00f1cana-bhaktas<\/em> (devotees who have no material possessions), the intelligence of persons who are g\u1e5bha-vratas<\/em> can never touch the lotus feet of K\u1e5b\u1e63\u1e47a, which remove anarthas<\/em>.\u201d<\/p>\n

If we do not crown our heads with the foot-dust of the lotus feet of ni\u1e63ki\u00f1cana <\/em>devotees, we will suffer from all kinds of problems. By not becoming a recipient of the love shown by K\u1e5b\u1e63\u1e47a\u2019s devotees, m\u0101y\u0101<\/em> will hurl us into the well of sa\u1e41s\u0101ra<\/em>.<\/p>\n

Who is K\u1e5b\u1e63\u1e47a? What is prema<\/em> for Him? What is it to dedicate oneself to \u015ar\u012b V\u0101r\u1e63abh\u0101nav\u012b? What is servitude to Her sakh\u012bs<\/em>? It is necessary for all of these topics concerning bhajana<\/em> to be properly discussed. To understand all these topics, it is one\u2019s duty to exclusively hear from Bhagav\u0101n\u2019s devotees and follow their path. By wearing the foot-dust of Bhagav\u0101n\u2019s devotees upon one\u2019s head like a crown, one attains an eternal kingdom through which variegated l\u012bl\u0101s<\/em> can be properly understood. Persons who are attached to karma-k\u0101\u1e47\u1e0da<\/em> and j\u00f1\u0101na-k\u0101\u1e47\u1e0da<\/em> devour the poison of mundane sense-objects and achieve self-destruction.<\/p>\n

karma-k\u0101\u1e47\u1e0da, j\u00f1\u0101na-k\u0101\u1e47\u1e0da, kevala vi\u1e63aya bh\u0101\u1e47\u1e0da
\n<\/em>\u2019am\u1e5bta\u2019 baliy\u0101 yeb\u0101 kh\u0101ya
\n<\/em>n\u0101n\u0101 yoni sad\u0101 phire, kadarya bhak\u1e63a\u1e47a kare,
\nt\u0101ra janma adha\u1e25p\u0101te y\u0101ya<\/em><\/p>\n

Karma-k\u0101\u1e47\u1e0da<\/em> and j\u00f1\u0101na-k\u0101\u1e47\u1e0da<\/em> are merely pots of poison, and whoever drinks them considers it as nectar. They go through various wombs, consuming abominable things and their birth as a human is ruined. (Prema-bhakti-candrik\u0101<\/em> 8.8)<\/p>\n

The association of ha\u1e6dha-yog\u012bs, r\u0101ja-yog\u012bs<\/em>, and scholars of logic should be rejected. Generally, it is seen in the world that those who identify as scholars become deprived of any belief in \u012a\u015bvara and through a hoax of grammar and rhetoric, they research whether Bhagav\u0101n should be accepted or not. However, all these demoniac activities remain inauspicious for the j\u012bva<\/em>. It is required for everyone to serve Bhagav\u0101n with everything. Elephants, horses, wealth, motor cars etc. – service to Bhagav\u0101n can be performed with all things. When one\u2019s inclination is to enjoy, then there is no service to Bhagav\u0101n. It is one\u2019s duty to reject the stream of ideas stemming from the karm\u012b<\/em> and j\u00f1\u0101n\u012b<\/em>. Through the spread of narrations related to Mah\u0101prabhu\u2019s prema-dharma<\/em>, materialists, j\u00f1\u0101n\u012bs<\/em>, yog\u012bs<\/em> etc. all abandoned their own sense-gratification and imaginary paths.<\/p>\n

str\u012b-putr\u0101di-kath\u0101\u1e41 jahur vi\u1e63ayi\u1e47a\u1e25 \u015b\u0101stra-prav\u0101da\u1e41 budh\u0101
\n<\/em>yog\u012bndr\u0101 vi jahur marun-niyama-ja-kle\u015ba\u1e41 tapas t\u0101pas\u0101\u1e25 |
\n<\/em>j\u00f1\u0101n\u0101bhy\u0101sa-vidhi\u1e41 jahu\u015b ca yataya\u015b caitanya-candre par\u0101m
\n<\/em>\u0101vi\u1e63kurvati bhakti-yoga-padav\u012b\u1e41 naiv\u0101nya \u0101s\u012bd rasa\u1e25<\/em><\/p>\n

When \u015ar\u012b Caitanya-candra founded the glorious path of bhakti-yoga<\/em>, there was no other rasa<\/em>. The materialists abandoned talks concerning their wives, children etc, the scholars abandoned their debates on the \u015b\u0101stra<\/em>, the best of yog\u012bs<\/em> completely gave up the difficulties in regulating their life-airs, the ascetics rejected their austerities, and the j\u00f1\u0101n\u012bs<\/em> gave up their practices. (Caitanya-candr\u0101m\u1e5bta<\/em> 113)<\/p>\n

bhukti-mukti-sp\u1e5bh\u0101 y\u0101vat pi\u015b\u0101c\u012b h\u1e5bdi vartate
\nt\u0101vad bhakti-sukhasy\u0101tra katham abhyudayo bhavet<\/em><\/p>\n

How can the bliss of bhakti<\/em> ever arise in the heart while the witch of sense-enjoyment and mukti<\/em> remains there? (Bhakti-ras\u0101m\u1e5bta-sindhu<\/em> 1.2.22)<\/p>\n

et\u0101vaj janma-s\u0101phalya\u1e41 dehin\u0101m iha dehi\u1e63u
\n<\/em>pr\u0101\u1e47air arthair dhiy\u0101 v\u0101c\u0101 \u015breya-\u0101cara\u1e47a\u1e41 sad\u0101<\/em><\/p>\n

This then is the perfection of human life – to always engage one\u2019s actions, wealth, intelligence and words in order to benefit others. (\u015ar\u012bmad Bh\u0101gavatam<\/em> 10.22.35)<\/p>\n

nai\u1e63\u0101\u1e41 matis t\u0101vad urukram\u0101\u1e45ghri\u1e41
\n<\/em>sp\u1e5b\u015baty anarth\u0101pagamo yad-artha\u1e25
\n<\/em>mah\u012byas\u0101\u1e41 p\u0101da-rajo\u2019bhi\u1e63eka\u1e41
\n<\/em>ni\u1e63ki\u00f1can\u0101n\u0101\u1e41 na v\u1e5b\u1e47\u012bta y\u0101vat<\/em><\/p>\n

Primarily, thoughts that arise from the mind must be completely removed. The deliberations of the \u2018Gnostic school\u2019 must be totally abandoned.<\/p>\n

y\u0101v\u0101nartha udap\u0101ne sarvata\u1e25 sa\u1e41plutodake
\nt\u0101v\u0101n sarave\u1e63u vede\u1e63u br\u0101hma\u1e47asya vij\u0101nata\u1e25<\/em><\/p>\n

A large lake serves all the purposes served by a small pond. Similarly, one who is the knower of the Absolute Truth realises all the purposes found within the Vedas<\/em>. (Bhagavad-g\u012bt\u0101<\/em> 2.46)<\/p>\n

Udap\u0101na<\/em> refers to wells etc. and very small bodies of water, and a very big body of water is called sa\u1e41plutodaka<\/em>. Just as activities such as bathing, drinking etc are done in a sa\u1e41plutodaka<\/em>, the same are done in an udap\u0101na<\/em>. Similarly, the activities of br\u0101hma\u1e47as<\/em> who are expert in the meaning of all the Vedas<\/em> is the same as those br\u0101hmanas<\/em> who accept one Vedic division (\u015b\u0101kh\u0101<\/em>) and only take refuge in the Upani\u1e63ads – <\/em>their work being the achievement of realisation of the \u0101tm\u0101<\/em>.<\/p>\n

The \u015b\u0101stra<\/em> is unlimited. Bhagavat-tattva<\/em> is unlimited. It is impossible for the j\u012bva<\/em> to understand everything. Thus, the essence of the \u015b\u0101stra<\/em> and the favourable deliberation and conduct necessary for hari-bhajana<\/em> is accepted. If my thirst is quenched by drinking as much water that fits within the palms of my hands, then what is the necessity of a huge amount of water from the ocean to me? Love for \u015ar\u012b Hari is the supreme object of desire for the j\u012bva<\/em>.<\/p>\n

The \u015brauta-v\u0101\u1e47\u012b<\/em> *(7)<\/a><\/b> emanating from the mouth of \u015ar\u012b Gurudeva indicate this path. The result of his mercy is that one attains the mercy of K\u1e5b\u1e63\u1e47a, thus one must abandon efforts to study certain sections of many \u015b\u0101stras <\/em>*<\/b><\/em>(8)<\/b><\/a> like the aroha-panth\u012b<\/em> (those who take to the ascending process).<\/p>\n

daiv\u012b hye\u1e63\u0101 gu\u1e47amay\u012b mama m\u0101y\u0101 duratyay\u0101
\n<\/em>m\u0101meva ye prapadyante m\u0101y\u0101m et\u0101\u1e41 taranti te<\/em><\/p>\n

This divine potency of Mine which consists of the three modes of material nature is extremely difficult to defeat. Yet those that take shelter of Me can cross beyond it. (Bhagavad-g\u012bt\u0101<\/em> 7.14)<\/p>\n

ye\u2019pyanya devat\u0101 bhakt\u0101 yajante \u015braddhay\u0101nvit\u0101\u1e25
\nte\u2019pi m\u0101meva kaunteya yajanty avidhi p\u016brvakam<\/em><\/p>\n

O Kaunteya, those that worship other demigods with faith actually worship Me, but they do so improperly. (Bhagavad-g\u012bt\u0101<\/em> 9.23)<\/p>\n

In this place, by the word m\u0101\u1e41<\/em>, Bhagav\u0101n has explained, \u201cOnly engage in bhajana<\/em> of Me alone. Take shelter in Me. I alone am the only deliverer. Devotees can only know Me through bhakti<\/em>. Whomsoever I am merciful to, I remove all his material attachments.<\/p>\n

yasy\u0101ham anug\u1e5bh\u1e47\u0101mi hari\u1e63ye tad-dhana\u1e41 \u015banai\u1e25
\n<\/em>tato\u2019dhana\u1e41 tyajanty asya svajan\u0101 du\u1e25kha-du\u1e25khitam<\/em><\/p>\n

He whom I favour, I gradually take away his wealth. Then his relatives and friends reject such a pauper and he suffers one misery after another. (\u015ar\u012bmad Bh\u0101gavatam<\/em> 10.88.8)<\/p>\n

avaj\u0101nanti m\u0101\u1e41 m\u016b\u1e0dh\u0101 m\u0101nu\u1e63\u012b\u1e41 tanum \u0101\u015britam<\/em>
\npara\u1e41 bh\u0101vam aj\u0101nanto mama bh\u016bta-mahe\u015bvaram<\/em><\/p>\n

Because they do not know My divine nature as the Supreme Controller of all living beings, those who are ignorant mock Me when I assume a human form. (Bhagavad-g\u012bt\u0101<\/em> 9.11)<\/p>\n

ye yath\u0101 m\u0101\u1e41 prapadyante t\u0101\u1e41s-tathaiva bhaj\u0101my-aham<\/em>
\nmama vartm\u0101nuvartante manu\u1e63y\u0101\u1e25 p\u0101rtha sarva\u015ba\u1e25<\/em><\/p>\n

In whatever way people surrender unto Me, I reward them accordingly. O P\u0101rtha, all men follow My path. (Bhagavad-g\u012bt\u0101<\/em> 4.11)<\/p>\n

If one can understands the meaning of the term m\u0101\u1e41<\/em>, then the concept of nirvi\u015be\u1e63a<\/em> (non-differentated Brahman) does not arise. K\u1e5b\u1e63\u1e47a has said m\u0101\u1e41<\/em> \u2013 k\u1e5b\u1e63\u1e47a\u1e41, k\u1e5b\u1e63\u1e47a\u1e41, k\u1e5b\u1e63\u1e47am\u201d<\/em><\/p>\n

k\u1e5b\u1e63\u1e47a! k\u1e5b\u1e63\u1e47a! k\u1e5b\u1e63\u1e47a! k\u1e5b\u1e63\u1e47a! k\u1e5b\u1e63\u1e47a! k\u1e5b\u1e63\u1e47a! k\u1e5b\u1e63\u1e47a! he<\/em>
\nk\u1e5b\u1e63\u1e47a! k\u1e5b\u1e63\u1e47a! k\u1e5b\u1e63\u1e47a! k\u1e5b\u1e63\u1e47a! k\u1e5b\u1e63\u1e47a! k\u1e5b\u1e63\u1e47a! k\u1e5b\u1e63\u1e47a! he<\/em>
\nk\u1e5b\u1e63\u1e47a! k\u1e5b\u1e63\u1e47a! k\u1e5b\u1e63\u1e47a! k\u1e5b\u1e63\u1e47a! k\u1e5b\u1e63\u1e47a! k\u1e5b\u1e63\u1e47a! rak\u1e63a m\u0101m<\/em>
\nk\u1e5b\u1e63\u1e47a! k\u1e5b\u1e63\u1e47a! k\u1e5b\u1e63\u1e47a! k\u1e5b\u1e63\u1e47a! k\u1e5b\u1e63\u1e47a! k\u1e5b\u1e63\u1e47a! p\u0101hi m\u0101m<\/em>
\nr\u0101ma! r\u0101ghava! r\u0101ma! r\u0101ghava! r\u0101ma! r\u0101ghava! rak\u1e63a m\u0101m<\/em>
\nk\u1e5b\u1e63\u1e47a! ke\u015bava! k\u1e5b\u1e63\u1e47a! ke\u015bava! k\u1e5b\u1e63\u1e47a! ke\u015bava! p\u0101hi m\u0101m<\/em><\/p>\n

My Lord, \u015ar\u012b Nity\u0101nanda, is absorbed at every moment in making everyone in the entire world know about this K\u1e5b\u1e63\u1e47a. My Lord, \u015ar\u012b Nity\u0101nanda, and my Lord\u2019s Lord, \u015ar\u012b Gaurasundara, have both spoken only about serving K\u1e5b\u1e63\u1e47a alone; They have not spoken about N\u0101r\u0101ya\u1e47a or any other avat\u0101ras<\/em>. K\u1e5b\u1e63\u1e47a-prema<\/em> can only be achieved by cultivating bhakti<\/em> to K\u1e5b\u1e63\u1e47a. They made this known to the world and have said that this should be cultivated. When discussing k\u1e5b\u1e63\u1e47a-prema<\/em>, this \u015bloka<\/em> of \u015ar\u012b R\u016bpa Gosv\u0101m\u012b Prabhu should be followed:<\/p>\n

any\u0101bhil\u0101\u1e63it\u0101-\u015b\u016bnya\u1e41 j\u00f1\u0101na-karm\u0101dy an\u0101v\u1e5btam<\/em>
\n\u0101nuk\u016blyena k\u1e5b\u1e63\u1e47\u0101nu-\u015b\u012blana\u1e41 bhaktir uttam\u0101<\/em><\/p>\n

In order for the highest form of bhakti<\/em> to develop, one must be devoid of all material desires, j\u00f1\u0101na<\/em> and karma<\/em> etc. One must constantly serve K\u1e5b\u1e63\u1e47a favourably, as He desires. (Bhakti-ras\u0101m\u1e5bta-sindhu <\/em>1.1.11)<\/p>\n

O Baladeva Prabhu! O K\u1e5b\u1e63\u1e47acandra! Kindly protect us. \u015ar\u012b Gaura-Nity\u0101nanda have both taught k\u1e5b\u1e63\u1e47a-bhajana<\/em> to the entire world in this way. If they have no acquaintance with vi\u1e63\u1e47u-tattva<\/em>, the j\u012bvas<\/em> will attain no benefit. \u015aac\u012b-putram atra<\/em> \u2013 in this place, it is prescribed that cultivating bhakti<\/em> for the Son of \u015aac\u012b, \u015ar\u012b K\u1e5b\u1e63\u1e47a Caitanyadeva, must be performed; this is because He did not tell us to do anything apart from k\u1e5b\u1e63\u1e47a-sev\u0101<\/em>. He came to bestow that splendid bhakti<\/em> for Himself which had never been given before (anarpita-car\u012b sva-bhakti<\/em>). In relation to His mah\u0101-vad\u0101nyat\u0101<\/em> (great magnanimity), \u015ar\u012b R\u016bpa Gosv\u0101m\u012b states in the ma\u1e45gal\u0101cara\u1e47a<\/em> of Vidagdha M\u0101dhava<\/em>:<\/p>\n

anarpita car\u012b\u1e41 cir\u0101t karu\u1e47ay\u0101vat\u012br\u1e47a\u1e25 kalau
\nsamarpayitum unnatojjvala-ras\u0101\u1e41 svabhakti \u015briyam
\n<\/em>hari\u1e25 pura\u1e6da sundara dyuti-kadamba sand\u012bpita\u1e25
\nsad\u0101 h\u1e5bdaya-kandare sphuratu va\u1e25 \u015bac\u012b-nandana\u1e25<\/em><\/p>\n

He has mercifully appeared in the Age of Kali to bestow that which was never offered before \u2013 the wealth of His own splendorous devotional conjugal rasa.<\/em> May that Hari, the Son of \u015aac\u012b, who is more beautiful and effulgent than masses of gold, be forever manifest within your heart. (Vidagdha M\u0101dhava <\/em>1.2)<\/p>\n

In relation to unnatojjvala-rasa<\/em> \u2013 it is situated at the highest pinnacle of cultivated service to K\u1e5b\u1e63\u1e47a, and this supreme object was mercifully distributed and manifested only by \u015ar\u012b Gaurasundara. Mah\u0101prabhu has been made known by the words of \u015ar\u012b R\u016bpa and Raghun\u0101tha Prabhu<\/p>\n

When the impressions of sa\u1e41s\u0101ra<\/em> completely cease, then the words of \u015ar\u012b R\u016bpa-Raghunatha will enter our ears – not before! K\u1e5b\u1e63\u1e47a-sev\u0101<\/em> has been made known by the words of \u015ar\u012bman Mah\u0101prabhu. Service to \u015ar\u012b Gaurasundara has been made known by the words of \u015ar\u012b Nity\u0101nanda Prabhu. And service to \u015ar\u012b Nity\u0101nanda Prabhu has been made known by the words of \u015ari D\u0101modara Svar\u016bpa, who was known by the name Puru\u1e63ottama Bha\u1e6d\u1e6d\u0101c\u0101rya. Svarupa-Damodara Prabhu has been made known by the words of \u015ar\u012b R\u016bpa-Raghun\u0101tha. By studying the books composed by the Gosv\u0101m\u012bs, it is understood that by discussing such topics concerning their glories, the confidential explanations of the \u015bruti<\/em> will manifest within the heart. \u015ar\u012bla D\u0101sa Gosv\u0101m\u012b Prabhu has said:<\/p>\n

yadavadhi mama ka\u00f1cin ma\u00f1jar\u012b r\u016bpa-p\u016brv\u0101
\nvraja-bhuvi bata netra-dvandva-d\u012bpti\u1e41 cak\u0101ra
\n<\/em>tadavadhi bata v\u1e5bnd\u0101ra\u1e47ya-r\u0101j\u00f1i prak\u0101ma\u1e41
\ncara\u1e47a-kamala-lak\u1e63\u0101-sandid\u1e5bk\u1e63\u0101 mam\u0101bh\u016bt<\/em><\/p>\n

O Queen of the forest of V\u1e5bnd\u0101vana, indeed, since a ma\u00f1jar\u012b<\/em> named R\u016bpa opened both my eyes in the land of Vraja, a strong desire has arisen in me to see the red lac decorating Your lotus feet. (Vil\u0101pa Kusum\u0101\u00f1jali<\/em> 14)<\/p>\n

\u015ar\u012bla Bilvamangala \u1e6ch\u0101kura has said:<\/p>\n

advaita-v\u012bth\u012b-pathikair up\u0101sy\u0101\u1e25 sv\u0101nanda-simh\u0101sana-labdha d\u012bk\u1e63\u0101\u1e25
\nha\u1e6dhena ken\u0101pi vaya\u1e43 \u015ba\u1e6dhena d\u0101s\u012bk\u1e5bt\u0101 gopa-vadh\u016b-vi\u1e6dena<\/em><\/p>\n

Although I am worshipable by those who wander on the path of non-dualism and I have received initiation into ascending the throne of self-bliss, I have been forcibly turned into a maidservant by that deceiver who is the companion of the gop\u012bs<\/em>. (Bhakti-ras\u0101m\u1e5bta-sindhu <\/em>3.1.44)<\/p>\n

\u015ar\u012bla Raghun\u0101tha D\u0101sa Gosv\u0101m\u012b Prabhu was a follower of Svar\u016bpa D\u0101modara Prabhu, the master of the Gau\u1e0d\u012byas. He glorified Mah\u0101prabhu \u015ar\u012b Caitanyadeva and \u015ar\u012bla San\u0101tana Gosv\u0101m\u012b Prabhu in this way:<\/p>\n

yo m\u0101\u1e41 dustara-geha-nirjala-mah\u0101-k\u016bp\u0101d ap\u0101ra-klam\u0101t
\n<\/em>sadya\u1e25 s\u0101ndra-day\u0101mbudhi\u1e25 prak\u1e5btita\u1e25 svair\u012bk\u1e5bp\u0101-rajjubhi\u1e25
\n<\/em>uddh\u1e5bty\u0101tma-saroja-nindi-cara\u1e47a-pr\u0101nta\u1e41 prapadya svaya\u1e41
\n<\/em>\u015br\u012b-d\u0101modara-s\u0101c-cak\u0101ra tam aha\u1e41 caitanya-candra\u1e41 bhaje<\/em><\/p>\n

I worship Caitanya-candra who, immediately revealing Himself as an immeasurable ocean of compassion, pulled me out of household life, which is like a huge well without water, which is difficult to traverse and is full of incalculable difficulties. He bestowed the shelter of the tips of His feet whose beauty defeats lotuses, and personally entrusted me unto \u015ar\u012b D\u0101modara. (Vil\u0101pa Kusum\u0101\u00f1jali <\/em>5)<\/p>\n

vair\u0101gya-yug-bhakti-rasa\u1e41 prayatnair
\n<\/em>ap\u0101yayan m\u0101m anabh\u012bpsum andham
\n<\/em>k\u1e5bp\u0101mbudhir ya\u1e25 para-du\u1e25kha du\u1e25kh\u012b
\n<\/em>san\u0101tana\u1e41 ta\u1e41 prabhum \u0101\u015bray\u0101mi<\/em><\/p>\n

I was blind and unwilling to drink the nectar of bhakti-rasa<\/em>. Yet that ocean of mercy, \u015ar\u012b San\u0101tana, who becomes sad at the sufferings of others, endeavoured to make me drink it. I thus take shelter of him, my master. (Vil\u0101pa Kusum\u0101\u00f1jali <\/em>6)<\/p>\n

This material world is compared to a well without water. Its mud is the attachment to the body and home. If one becomes stuck in it, there is no way of escape. Sadya\u1e25 s\u0101ndra-day\u0101mbudhi\u1e25 <\/em>means, \u201cHe immediately reveals His nature as an ocean of mercy to those people who are surrendered – I take refuge in that \u015ar\u012bman Mah\u0101prabhu \u015ar\u012b Caitanya-candra.\u201d<\/p>\n

I was extremely reluctant to drink bhakti-rasa<\/em>. Moreover, under the influence of my own stupidity, I did not possess the eyes to even recognise the beauty of bhakti-rasa<\/em>. I take refuge in \u015ar\u012bla San\u0101tana Gosv\u0101m\u012b Prabhu, who is an ocean of mercy, who felt sadness due to my distress, endevoured to make me drink bhakti-rasa <\/em>along with yukta-vair\u0101gya<\/em>.\u201d *(9)<\/a><\/b><\/p>\n

\u015br\u012b-k\u1e5b\u1e63\u1e47a-caitanya-day\u0101 karaha vic\u0101ra
\n<\/em>vic\u0101ra karite citte p\u0101be camatk\u0101ra<\/em><\/p>\n

Please take into consideration the mercy of \u015ar\u012b K\u1e5b\u1e63\u1e47a Caitanya. If you do so, you will find it to be most wonderful. (Caitanya-carit\u0101m\u1e5bta, \u0100di-l\u012bl\u0101<\/em> 8.15)<\/p>\n

Lacking a subtle analysis of the \u015bruti<\/em>, that which the pr\u0101k\u1e5bta-sahajiy\u0101-samprad\u0101ya<\/em> considers to be bhakti<\/em> is not bhakti<\/em>. Let me say it again:<\/p>\n

vair\u0101gya-yug-bhakti-rasa\u1e41 prayatnair
\n<\/em>ap\u0101yayan m\u0101m anabh\u012bpsum andham
\n<\/em>k\u1e5bp\u0101mbudhir ya\u1e25 paradu\u1e25kha du\u1e25kh\u012b
\n<\/em>san\u0101tana\u1e41 ta\u1e41 prabhum \u0101\u015bray\u0101mi<\/em><\/p>\n

\u201cHe constantly felt pity seeing the distress of others and he was an ocean of mercy. Even though I was unwilling, he endeavoured to make me, who was ignorant and blind, drink that bhakti-rasa<\/em> which is connected with detachment. I surrender unto that San\u0101tana Prabhu, the bestower of sambandha-j\u00f1\u0101na<\/em>.\u201d<\/p>\n

Deceitful \u2018bhakti\u2019<\/em> connected to material things that are inferior to K\u1e5b\u1e63\u1e47a is not bhakti-rasa<\/em> \u2013 it is not! It is not! It is not! Even though I was unwilling, San\u0101tana Prabhu, or our eternal \u015ar\u012b Guru-p\u0101da-padma, made me drink k\u1e5b\u1e63\u1e47a-bhakti-rasa<\/em>, forcing me to renounce those things which are inferior to K\u1e5b\u1e63\u1e47a.<\/p>\n

vaiku\u1e47\u1e6dh\u0101j janito var\u0101 madhu-pur\u012b tatr\u0101pi r\u0101sotsav\u0101d
\nv\u1e5bnd\u0101ra\u1e47yam ud\u0101ra-p\u0101\u1e47i-rama\u1e47\u0101t tatr\u0101pi govardhana\u1e25
\nr\u0101dh\u0101-ku\u1e47\u1e0dam ih\u0101pi gokula-pate\u1e25 prem\u0101m\u1e5bt\u0101pl\u0101van\u0101t
\nkury\u0101d asya vir\u0101jato giri-ta\u1e6de sev\u0101\u1e41 vivek\u012b na ka\u1e25
\n<\/em>(Upade\u015b\u0101m\u1e5bta<\/em> 9)<\/p>\n

\u201cCompared to other dh\u0101mas<\/em>, Vaiku\u1e47\u1e6dha, which is situated in the spiritual sky, is superior to all. Mathur\u0101-ma\u1e47\u1e0dala, which is the origin of Bhagav\u0101n\u2019s appearance, is superior to Vaiku\u1e47\u1e6dha. K\u1e5b\u1e63\u1e47a\u2019s r\u0101sa-sthal\u012b<\/em> in V\u1e5bnd\u0101vana is superior to Mathur\u0101. Govardhana, the place where He freely sports, is superior to V\u1e5bnd\u0101vana. R\u0101dh\u0101-ku\u1e47\u1e0da, the most complete place whose body of water is considered to be ambrosial k\u1e5b\u1e63\u1e47a-prema<\/em>, is superior to Govardhana. Will any real devotee, who is most intelligent, reject service to \u015ar\u012b R\u0101dh\u0101-ku\u1e47\u1e0da, who has manifest at the foot of Govardhana, and engage his mind in any other service?\u201d<\/p>\n

karmibhya\u1e25 parito hare\u1e25 priyatay\u0101 vyakti\u1e41 yayur j\u00f1\u0101ninas
\ntebhyo j\u00f1\u0101na-vimukta-bhakti-param\u0101\u1e25 premaika-ni\u1e63\u1e6dh\u0101s tata\u1e25
\ntebhyas t\u0101\u1e25 pa\u015bu-p\u0101la-pa\u1e45kaja-d\u1e5b\u015bas t\u0101bhyo \u2019pi s\u0101 r\u0101dhik\u0101
\npre\u1e63\u1e6dh\u0101 tadvad iya\u1e41 tad\u012bya-saras\u012b t\u0101\u1e41 n\u0101\u015brayet ka\u1e25 k\u1e5bt\u012b
\n<\/em>(Upade\u015b\u0101m\u1e5bta<\/em> 8)<\/p>\n

\u201cSu-karm\u012b<\/em> j\u012bvas<\/em> that are established in the mode of goodness and engaged in pious activities are dearer to K\u1e5b\u1e63\u1e47a than ku-karm\u012b<\/em> j\u012bvas<\/em> who perform impious activities and are devoted to fulfilling their own desires. Compared to the su-karm\u012bs<\/em>, the j\u00f1\u0101n\u012b<\/em> who has transcended the three modes of nature and possesses knowledge of Brahman is dearer to K\u1e5b\u1e63\u1e47a. Compared to the j\u00f1\u0101n\u012b<\/em>, a pure devotee is dearer to K\u1e5b\u1e63\u1e47a. Compared to the pure devotee, the premaika-ni\u1e63\u1e6dha-bhakta<\/em> (the devotee who is exclusively established in prema<\/em>) is dearer to K\u1e5b\u1e63\u1e47a. Compared to the premaika-ni\u1e63\u1e6dha-bhakta, <\/em>the beautiful girls of Vraja are dearer to K\u1e5b\u1e63\u1e47a. Compared to the beautiful girls of Vraja, \u015ar\u012bmat\u012b V\u0101r\u1e63abh\u0101nav\u012b is most dear to K\u1e5b\u1e63\u1e47a. Just as \u015ar\u012bmat\u012b R\u0101dhik\u0101 is most dear to K\u1e5b\u1e63\u1e47a, Her ku\u1e47\u1e0da<\/em> is similarly as dear to Him. That devotee of K\u1e5b\u1e63\u1e47a who is the most fortunate will take shelter of \u015ar\u012b R\u0101dh\u0101-ku\u1e47\u1e0da with a mood of exclusivity.<\/p>\n

For a devotee of Bhagav\u0101n, the banks of that ku\u1e47\u1e0da<\/em> are the greatest place for bhajana<\/em>. Who is so foolish as to abandon this place and run in the direction of Govardhana, V\u1e5bnd\u0101vana or Mathur\u0101? K\u1e5b\u1e63na\u2019s dear devotee, Uddhava Mah\u0101\u015baya, did not attain the banks of \u015ar\u012b R\u0101dh\u0101-ku\u1e47\u1e0da, which is the greatest place for bhajana<\/em>. He prayed in this way:<\/p>\n

\u0101s\u0101m aho cara\u1e47a-re\u1e47u-ju\u1e63\u0101m aha\u1e41 sy\u0101\u1e41
\nv\u1e5bnd\u0101vane kim api gulma-latau\u1e63adh\u012bn\u0101m
\ny\u0101 dustyaja\u1e41 sva-janam \u0101rya-patha\u1e41 ca hitv\u0101
\nbhejur mukunda-padav\u012b\u1e41 \u015brutibhir vim\u1e5bgy\u0101m<\/em>
\n(\u015ar\u012bmad Bh\u0101gavatam <\/em>10.47.61)<\/p>\n

\u201cO, may I become a servant at the lotus feet of the damsels of Vraja by accepting a birth amongst the shrubs, creepers or herbs of V\u1e5bnd\u0101vana, because they abandoned their own relatives and the path of virtue to worship the feet of Muku\u1e47\u1e0da who is searched for even by the \u015brutis<\/em>.\u201d<\/p>\n

The current of pure bhajana<\/em> flows through the \u015brauta-parampar\u0101<\/em> (the succession of hearing) Therefore, it is necessary to discuss the bh\u0101gavat-parampar\u0101<\/em>. \u015ar\u012bla Narottama \u1e6ch\u0101kura has prayed to \u015ar\u012b R\u016bpa Prabhu in the following way:<\/p>\n

\u015br\u012b-caitanya-manobh\u012bsta\u1e41 sth\u0101pitam yena bh\u016btale
\nsvaya\u1e41 r\u016bpah kad\u0101 mahya\u1e41 dad\u0101ti sva-pad\u0101ntikam<\/em><\/p>\n

When will \u015ar\u012b R\u016bpa Gosv\u0101m\u012b, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet? (Prema-bhakti-candrik\u0101<\/em>)<\/p>\n

\u015ar\u012b R\u016bpa Gosv\u0101m\u012b Prabhu has made the mind of \u015ar\u012bman Mah\u0101prabhu known through books such as Bhakti-ras\u0101m\u1e5bta-sindhu<\/em>, Ujjvala N\u012bl\u0101ma\u1e47i<\/em> etc. He spread bhakti-rasa<\/em> in the world through these texts. \u015ar\u012bla J\u012bva Gosv\u0101m\u012b Prabhu and \u015ar\u012bla Raghun\u0101tha D\u0101sa Gosv\u0101m\u012b Prabhu directly knew that it is not possible to reside at R\u0101dh\u0101-ku\u1e47\u1e0da without the shelter of Mah\u0101prabhu\u2019s lotus feet. \u015aaivy\u0101 or Candr\u0101val\u012b are forbidden to enter this place. Residence at this R\u0101dh\u0101-ku\u1e47\u1e0da is the greatest and most supreme aspiration. The most supreme desire is to serve \u015ar\u012b Govinda through \u015br\u012b-r\u0101dh\u0101-d\u0101sya<\/em> (servitude to Zr\u012b R\u0101dh\u0101). \u015ar\u012bla Baladeva Vidy\u0101bh\u016b\u1e63a\u1e47a Prabhu remembered \u015ar\u012b Govindadeva, the abhidhey\u0101dhi-devat\u0101<\/em>, and then composed the Govinda-bh\u0101\u1e63ya<\/em> commentary on Ved\u0101nta.<\/p>\n

We eternally offer a million pra\u1e47\u0101mas<\/em> at the feet of \u015ar\u012bman Nity\u0101nanda Prabhu, whose life is devoted to \u015ar\u012b Gaur\u0101\u1e45ga, who is identical with \u015ar\u012b Nandanandana.<\/p>\n

*****<\/p>\n

(Translated into English by Swami B.V. Giri)<\/p>\n<\/div><\/div><\/div>

<\/div>

FOOTNOTES<\/strong><\/p>\n

<\/strong><\/p>\n

(1) Vidy\u0101pati\u2019s song, <\/span>T\u0101tala saikate, <\/span><\/em>is as follows:<\/span><\/p>\n

(1)<\/span>

\n<\/span>t\u0101tala saikate, v\u0101ri-bindu-sama<\/span>

\n<\/span><\/em>suta-mita-rama\u1e47\u012b-sam\u0101je<\/span>

\n<\/span><\/em>tohe visari mana, t\u0101he samarpalu<\/span>

\n<\/span><\/em>aba majhu haba kona k\u0101je<\/span><\/em><\/p>\n

I have offered my mind unto the association of sons, friends and wife, yet they are simply like drops of water on the burning sands of a hot beach. What use are they to me now?<\/p>\n

(2)<\/span>

\n<\/span>m\u0101dhava! h\u0101ma pari\u1e47\u0101ma nir\u0101\u015b\u0101<\/span>

\n<\/span><\/em>tuhu\u1e45 jaga-t\u0101ra\u1e47a, d\u012bna day\u0101maya<\/span>

\n<\/span><\/em>ataye toh\u0101ri vi\u015boy\u0101s\u0101 <\/span><\/em><\/p>\n

O M\u0101dhava! As a result, I have now become hopeless. You are the deliverer of the world and full of mercy for the wretched. Thus, my only hope is in You.<\/p>\n

(3)<\/span>

\n<\/span>\u0101dha janama h\u0101ma, ninde go\u1e45\u0101yalu\u1e45<\/span>

\n<\/span><\/em>jar\u0101 \u015bi\u015bu kata-dina gel\u0101<\/span>

\n<\/span><\/em>nidhuvane rama\u1e47\u012b, rasa-ra\u1e45ge m\u0101talu\u1e47<\/span>

\n<\/span><\/em>tohe bhajaba kona bel\u0101<\/span><\/em><\/p>\n

Half of my life has been spent in disgraceful activities. How many days were wasted as a child and as an old man? Under the spell of beautiful women, I engaged in various erotic adventures. Now what chance do I have to serve You?<\/p>\n

(4)<\/span>

\n<\/span>kata catur\u0101nana, mari mari y\u0101ota<\/span>

\n<\/span><\/em>na tuy\u0101 \u0101di avas\u0101n\u0101<\/span>

\n<\/span><\/em>tohe janami puna, tohe sam\u0101ota<\/span>

\n<\/span><\/em>s\u0101gara-lahar\u012b sam\u0101n\u0101<\/span><\/em><\/p>\n

How many four-headed Brahm\u0101s have died one after the other? Yet you are without beginning or end. They take birth from You, and they vanish into You like the waves of an ocean.<\/p>\n

(5)<\/span>

\n<\/span>bha\u1e47aye vidy\u0101pati, \u015be\u1e63a \u015bamana-bhaya<\/span>

\n<\/span><\/em>tuy\u0101 vin\u0101 gati n\u0101hi \u0101r\u0101<\/span>

\n<\/span><\/em>\u0101di-an\u0101dika, n\u0101tha kah\u0101yasi<\/span>

\n<\/span><\/em>bhava-t\u0101ra\u1e47a bh\u0101ra toh\u0101r\u0101<\/span><\/em><\/p>\n

Vidy\u0101pati states that at the end of life he fears the god of death. Apart from You, there is no other refuge! O Lord, You are said to be the beginning and the beginningless. The task of deliverance from this mortal world is yours alone.<\/p>\n

(2) <\/span>Bh\u0101rav\u0101hi<\/span><\/em> literally means \u2018load-carrier.\u2019 When one carries the weight of useless things that are inferior to K\u1e5b\u1e63\u1e47a, one is like a donkey carrying a heavy load on its back.<\/span><\/p>\n

(3) <\/span>S\u0101ragr\u0101h\u012b <\/span><\/em>means \u2018one who accepts that which is essential.\u2019 A devotee only accepts that which is necessary for engaging in <\/span>bhakti<\/span><\/em>.<\/span><\/p>\n

(4) A fly is drawn to putrid things, whereas a bee is attracted to sweet things. Thus, a devotee should be attracted to those things which are favourable to <\/span>bhakti<\/span><\/em>, and renounce filthy things such as gossip, mundane talk etc.<\/span><\/p>\n

(5) <\/span>Abhidhey\u0101dhi-devat\u0101 \u2013 <\/span><\/em>the Deity who presides over a<\/span>bhidheya-tattva.<\/span><\/em><\/p>\n

(6) The word <\/span>mantra<\/span><\/em> here indicates the <\/span>d\u012bk\u1e63\u0101<\/span><\/em>–<\/span>mantra<\/span><\/em>.<\/span><\/p>\n

(7) <\/span>\u015arauta-v\u0101\u1e47\u012b<\/span><\/em> refers to those instructions which are in line with the <\/span>\u015b\u0101stra<\/span><\/em> and are heard through <\/span>parampar\u0101<\/span><\/em>.<\/span><\/p>\n

(8) In <\/span>Caitanya-carit\u0101m\u1e5bta<\/span><\/em> (<\/span>Madhya-l\u012bl\u0101<\/span><\/em> 22.118) it is said, <\/span>bahu-grantha-kal\u0101bhy\u0101sa-vy\u0101khy\u0101na varjiba<\/span><\/em>. In other words, one should renounce the tendency to just partially study sections of books in order to make a show of one\u2019s scholarship.<\/span><\/p>\n

(9) <\/span>Yukta-vair\u0101gya<\/span><\/em> refers to renouncing those things which are antagonistic to k\u1e5b\u1e63\u1e47a-bhakti<\/i>, and accepting those things which are favourable.<\/span><\/p>\n<\/div><\/div><\/div>

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