Sri Slokamrutam -15

Posted in Labels: Sri Slokamrutam -15

~Saìkértana~

Definition of Saìkértana

13.60

sarvato bhävena kértana—saìkértana

Anuvåtti commentary on Çré Çikñäñöaka, 1

sarvataù—in every way, completely; bhavena—moods; kértana—chanting, glorifying;

saà—sambandha [knowledge of one’s relationship with Kåñëa]; kértana— audible

chanting and glorifying of Kåñëa’s names, form, qualities and pastimes.

Saìkértana means complete kértana, or in other words, kértana that is performed in

full knowledge of sambandha-jïäna and free from all anarthas and aparädhas.

13.61

bahubhir militvä tad-gäna-sukhaà çré-kåñëa-gänaà

Krama San./BRSB p. 108

When many people blissfully chant the name of the Lord in a loud voice with

faith, for the pleasure of Çré Kåñëa, it is called saìkértana.

Definition of Kértana

13.62

näma-lélä-guëädénäm uccair bhäñä tu kértana

BRS 1.2.145

Kértana is defined as loudly giving voice to the glories of the Lord, beginning with

the names, pastimes, and qualities of Kåñëa.

The symptom of Japa

13.63

mano madhye sthito mantro

mantro madhye sthito manaù

mano mantraà sama-yuktaà

eta dhi japa-lakñaëam

source unknown

When the mantra is situated in the mind and the mind is situated in the mantra,

then the mind and the mantra become one. This is the symptom of japa.

[Editorial note: One should invoke Çréla Gurudeva by thinking, “He is sitting

opposite me, looking into my eyes, and I am chanting along with him. The japa- mälä

is the umbilical cord through which he nourishes my bhakti and removes my anarthas.”]

Loud kértana is a hundred times better than silent japa

13.64

japato hari-nämäni / sthäne çata-gunädhika

ätmänaà ca punäty uccair / japau çrotån punäti ca

Näradéya Puräëa/CB 1.16.283/BRSB p. 108

Someone who chants the Holy Names aloud is a hundred times better than one

who performs silent japa in a solitary place, because he who chants japa silently

simply benefits himself, while the person who chants japa aloud benefits all those

who hear him as well.

[Editorial note: Spoken by Prahläda Mahäräja and cited by Häridäsa Öhäkura in

his encounter with the offensive brähmaëa. See CB 1.16.267-297 for a garland of

çlokas in glorification of the holy name.]

Näma saìkértana is the best means for success, whether one is a karmé,

jïäni, yogé or bhakta

13.65

etan nirvidyamänänäm

icchatäm akuto-bhayam

yoginäà nåpa nirëétaà

harer nämänukértanam

SB 2.1.11/BRSB p.103/KGH (P)

etat—it is; nirvidyamänänäm—of those who are completely free from all material

desires; icchatäm—of those who are desirous of all sorts of material enjoyment;

akutaù-bhayam—free from all doubts and fear; yoginäm—of all who are selfsatisfied;

nåpa—O King; nirëétam—decided truth; hareù—of the Lord, Çré Kåñëa;

näma—holy name; anu—in änugatya (following after the guidance of Guru and

sädhu); always; kértanam—chanting.

“O King, constant chanting of the holy name of the Lord after the ways of the great

authorities is the doubtless and fearless way of success for all, including those who are free

from all material desires, those who are desirous of all material enjoyment, and also those

who are self-satisfied by dint of transcendental knowledge.”

Chanting the holy name without offences easily bestows Kåñëa-prema

13.66

tära madhye sarva-çreñöha näma-saìkértana

niraparädhe näma laile päya prema-dhana

CC Antya 4.71

tära madhye—of the nine different types of devotional service; sarva-çreñöha—the

most important of all; näma-saìkértana—chanting of the holy name of the Lord;

niraparädhe—without offenses; näma laile—if one chants the holy name; päya—he

gets; prema-dhana—the most valuable ecstatic love of Kåñëa.

Of all the different types of spiritual practices, the nine forms of bhakti (çravaëaà,

kértanaà, etc.) are the best because they have tremendous power to deliver Kåñëa

and kåñëa-prema. Of these nine practices, näma-saìkértana is the best. By chanting

çré-kåñëa-näma without offences, one obtains the priceless treasure of prema.

The superiority of kértana over smaraëa is described in Vaiñëava-cintämaëi

13.67

agha-cchit-smaraëaà viñëor

bahv-äyäsena sädhyate

oñöha-spandana-mätreëa

kértanaà tu tato varam

Hari-bhakti-viläsa 11.236/ BR 1.5

Through performing smaraëa (contemplation) of Viñëu sins are destroyed only

after great endeavor. However simply by vibrating His names upon one’s lips the

same result is achieved. Kértana is thus superior.

Smaraëa must be performed in conjunction with saìkértana

13.68

ataeva yady apy anyä bhaktiù kalau kartavyä

tadä kértanäkhyä bhakti-saàyogenaiva

Bhakti San. 273/Krama San./SS p.23

This means that although in Kali yuga it is necessary to perform the other eight

limbs of devotional service, they must be performed in conjunction with the

chanting of the holy name (kértana). By this method, bhakti is fully accomplished.

Kértana is superior to smaraëa

13.69

manyämahe kértanam eva sattamaà

lolätmakaika-sva-hådi smarät småteù

väci sva-yukte manasi çrutau tathä

divyät parän apy apakurvad ätmya-vat

Båhad Bhägavatämåtam. 2.3.148/GKH (P)

manyämahe—we think; kértanam—glorification; eva—indeed; sattamam—the best;

lola-ätmaka—fickle; eka-sva-hådi—in the heart; smarat—remembering; småteù—

from the memeory; vaci—in the voice; sva-yukte—engaged; manasi—in the mind;

çrutau—remembered; tathä—so; divyät—shining; parän—others; api—also;

apakurvat—drags; ätmya—the self; vat—like.

We think that because it engages the voice, ears, and mind, and because it attracts

others as it does oneself, glorifying the Lord is better than remembering the Lord

with the fickle mind.

Smaraëa will come gradually as a result of performing kértana

13.70

kértana-prabhäve, smaraëa haibe,

se käle bhajana-nirjana sambhava.

Mahäjana-racita-géta, (duñta mana!), Çréla Bhaktisiddhänta Sarasvaté Öhäkura

kértana-prabhäve—by the power of the chanting; smaraëa—remembering the Lord’s

pastimes; smaraëa—remembrance; haibe—will be possible; se käle—at that time;

bhajana-nirjana—worship in solitude; sambhava—possible.

By the influence of kértana, one may gradually come to the exalted stage of

smaraëam, wherein one constantly remembers the pastimes of Kåñëa within one’s

mind. Nirjana-bhajana is conceivable only after attaining this advanced level of

Kåñëa-bhakti.

Saìkértana is the best way to glorify Kåñëa

13.71

kåñëasya nänä-vidha-kértaneñu

tan-näma-saìkértanam eva mukhyam

tat-prema-sampaj-janane svayaà dräk

çaktaà tataù çreñöhatamaà mataà tat

Brhad Bhag. 2.3.158/BRSB p.107/GKH (P)

kåñëasya—of Lord Kåñëa; nänä—many; vidha—kinds; kértaneñu—in glorification;

tan-näma-saìkértanam—glorifying His holy name; eva—certainly; mukhyam—first;

tat-prema-sampaj-janane—creating the opulence of love; svayam—personally;

dräk—speedily; çaktam—able; tataù—then; çreñöhatamam—best; matam—

considered; tat—that.

Of the many ways to glorify Lord Kåñëa, chanting His holy name is the first.

Because it has the power to give the great wealth of pure love for Him, it is

considered the best

13.72

aho bata çva-paco ’to garéyän

yaj-jihvägre vartate näma tubhyam

tepus tapas te juhuvuù sasnur äryä

brahmänücur näma gåëanti ye te

SB 3.33.7/CC Mad 11.192, 19.72,Antya 16.27/JD ch.6/Biog. p.327,437/GKH (P)

aho bata—oh, how glorious; çva-pacaù—a dog-eater; ataù—hence; garéyän—

worshipable; yat—of whom; jihvä-agre—on the tip of the tongue; vartate—is;

näma—the holy name; tubhyam—unto You; tepuù tapaù—practiced austerities; te—

they; juhuvuù—executed fire sacrifices; sasnuù—took bath in the sacred rivers;

äryäù—Äryans; brahma anücuù—studied the Vedas; näma—the holy name;

gåëanti—accept; ye—they who; te—Your.

“‘My dear Lord, anyone who always keeps Your holy name on his tongue is greater

than an initiated brähmaëa. Although he may be born in a family of dog-eaters and

therefore, by material calculations, is the lowest of men, he is glorious nevertheless.

That is the wonderful power of chanting the holy name of the Lord. One who chants

the holy name is understood to have performed all kinds of austerities. He has

studied all the Vedas, he has performed all the great sacrifices mentioned in the

Vedas, and he has already taken his bath in all the holy places of pilgrimage. It is he

who is factually the Äryan.’”

13.73

tasmät saìkértanaà viñëor / jagan-maìgalam aàhasäm

mahatäm api kauravya / viddhy aikäntika-niñkåtam

SB 6.3.31

tasmät—therefore; saìkértanam—the congregational chanting of the holy name;

viñëoù—of Lord Viñëu; jagat-maìgalam—the most auspicious performance within

this material world; aàhasäm—for sinful activities; mahatäm api—even though very

great; kauravya—O descendant of the Kuru family; viddhi—understand; aikäntika—

the ultimate; niñkåtam—atonement.

Çukadeva Gosvämé continued: My dear King, the chanting of the holy name of the

Lord is able to uproot even the reactions of the greatest sins. Therefore the chanting

of the saìkértana movement is the most auspicious activity in the entire universe.

Please try to understand this so that others will take it seriously.

13.74

kalià sabhäjayanty äryä / guëa jïäù sära-bhäginaù

yatra saìkértanenaiva / sarva-svärtho ’bhilabhyate

SB 11.5.36

kalim—the age of Kali; sabhäjayanti—they praise; äryäù—progressive souls; guëajïaù—

who know the true value (of the age); sära-bhäginaù—who are able to pick

out the essence; yatra—in which; saìkértanena—by the congregational chanting of

the holy names of the Supreme Lord; eva—merely; sarva—all; sva-arthaù—desired

goals; abhilabhyate—are attained.

Those who are actually advanced in knowledge are able to appreciate the essential

value of this age of Kali. Such enlightened persons worship Kali-yuga because in this

fallen age all perfection of life can be easily achieved by the performance of

saìkértana.

13.75

näma-saìkértanaà yasya / sarva-päpa praëäçanam

praëämo duùkha-çamanas / taà namämi harià param

SB 12.13.23

näma-saìkértanam—the congregational chanting of the holy name; yasya—of

whom; sarva-päpa—all sins; praëäçanam—which destroys; praëämaù—the bowing

down; duùkha—misery; çamanaù—which subdues; tam—to Him; namämi—I offer

my obeisances; harim—to Lord Hari; param—the Supreme.

I offer my respectful obeisances unto the Supreme Lord, Hari, the congregational

chanting of whose holy names destroys all sinful reactions, and the offering of

obeisances unto whom relieves all material suffering.

~ Thus ends the section Saëkértana ~

~ Preaching ~

Those who Have Taken Birth in the Land of India Should Preach

13.76

bhärata-bhümite haila manuñya janma yära

janma särthaka kari’ kara para-upakära

CC Ädi 9.41/Biog. p.16

bhärata—of India; bhümite—in the land; haila—has become; manuñya—human

being; janma—birth; yära—anyone; janma—such a birth; särthaka—fulfillment;

kari’—doing so; kara—do; para—others; upakära—benefit.

“One who has taken his birth as a human being in the land of India [Bhäratavarña]

should make his life successful and work for the benefit of all other people by

preaching näma-saìkértana, the chanting of the holy name of Kåñëa.

Gaurasundara’s Followers Preach the Holy Name to whoever the meet

13.77

yäre dekha, täre kaha ‘kåñëa’-upadeça

ämära äjïäya guru haïä tära’ ei deça

CC Mad 7.128

yäre—whomever; dekha—you meet; täre—him; kaha—tell; kåñëa-upadeça—the

instruction of the Bhagavad-gétä as it is spoken by the Lord or of Çrémad-

Bhägavatam, which advises one to worship Çré Kåñëa; ämära äjïäya—under My

order; guru haïä—becoming a spiritual master; tära’—deliver; ei deça—this

country.

Instruct whoever you meet in the science of Kåñëa. Teach them the instructions

of Kåñëa in Bhagavad-gétä, and the teachings about Kåñëa in Çrémad-Bhägavatam. In

this way, on my order, become a Guru and liberate everyone in the land.

In every town and village, the chanting of My name will be heard

13.78

påthivéte äche yata nagarädi gräma

sarvatra pracära haibe mora näma

CB Antya 4.126

påthivéte—on the face of the earth; äche—are; yata—as many; nagara-ädi gräma—

cities and villages; sarvatra—everywhere; pracära haibe—will be preached; mora

näma—My holy name.

In every town and village, the chanting of My name will be heard. In as many towns

and villages as there are on the surface of the earth, My Holy Name will be chanted.

He who has life can preach

13.79 – präëa äche yä’ra, se hetu pracära

Duñta mana! Çréla Bhaktisiddhänta Sarasvaté Prabhupäda

He who has life can preach. Those who have spiritual vitality can preach and

instill spiritual life in their audience [preaching is the symptom of spiritual

vitality].

~ Thus ends the section Preaching ~

Other çlokas related to Näma-tattva ~

Kali-yuga is an ocean of faults but simply by chanting the holy name one can

counteract all faults and attain perfection

13.80

kaler doña-nidhe räjann

asti hy eko mahän guëaù

kértanäd eva kåñëasya

mukta-saìgaù paraà vrajet

SB 12.3.51/CC Mad 20.344

kaleù—of the age of Kali; doña-nidheù—in the ocean of faults; räjan—O King; asti—

there is; hi—certainly; ekaù—one; mahän—very great; guëaù—good quality;

kértanät—by chanting; eva—certainly; kåñëasya—of the holy name of Kåñëa; muktasaìgaù—

liberated from material bondage; param—to the transcendental spiritual

kingdom; vrajet—one can go.

My dear King, although Kali-yuga is an ocean of faults, there is still one good

quality about this age: Simply by chanting the Hare Kåñëa mahä-mantra, one can

become free from material bondage and go to the transcendental abode.

In Kali-yuga everyone is unfortunate and always disturbed

13.81

präyeëälpäyuñaù sabhya / kaläv asmin yuge janäù

mandäù sumanda-matayo / manda-bhägyä hy upadrutäù

SB 1.1.10

präyeëa—almost always; alpa—meager; äyuñaù—duration of life; sabhya—member

of a learned society; kalau—in this age of Kali (quarrel); asmin—herein; yuge—age;

janäù—the public; mandäù—lazy; sumanda-matayaù—misguided; mandabhägyäù—

unlucky; hi—and above all; upadrutäù—disturbed.

O learned one, in this iron age of Kali men have but short lives. They are

quarrelsome, lazy, misguided, unlucky and, above all, always disturbed.

However, everyone can be freed by simply chanting the holy name

13.82

äpannaù saàsåtià ghoräà / yan-näma vivaço gåëan

tataù sadyo vimucyeta / yad bibheti svayaà bhayam

SB 1.1.14

äpannaù—being entangled; saàsåtim—in the hurdle of birth and death; ghoräm—

too complicated; yat—what; näma—the absolute name; vivaçaù—unconsciously;

gåëan—chanting; tataù—from that; sadyaù—at once; vimucyeta—gets freedom;

yat—that which; bibheti—fears; svayam—personally; bhayam—fear itself.

Living beings who are entangled in the complicated meshes of birth and death

can be freed immediately by even unconsciously chanting the holy name of Kåñëa,

which is feared by fear personified.

Kåñëa became Näma-rüpa and Gauräìga

13.83

baddha-jéve kåpä kari kåñëa haila näma

kali-jéve dayä kari kåñëa haila gauradhäma

Çré Caitanya Mahäprabhu’s Bhagavtä Pramäëa (Hindi)

Being merciful on the jévas who are bound within this age of quarrel, Çré Kåñëa

has become näma-rüpa; then feeling still more compassion, He also became Gaura

and Çré Gauradhäma (Navadvépa).

I do not dwell in Vaikuëöha nor in the hearts of the yogés. I reside only in the

heart of My devotees who glorify Me

13.84

nähaà tiñöhämi vaikuëöhe / yoginäà hådayeñu vä

yatra gäyanti mad-bhaktäù / tatra tiñöhämi närada

(or, another version:)

nähaà vasämi vaikuëöhe / yoginäà hådayena ca

mad-bhaktä yatra gäyanti / tatra tiñöhämi närada

Padma Puräëa/Närada-bhakti-sütra 3.37/Bhakti Sandarbha 269/GKH (P)

na—not; aham—I; tiñöhämi [vasämi]—reside; vaikuëöhe—in Vaikuëöha; yoginäm—

of the yogés; hådayeñu—in the hearts; vä—either; [ca—and;] yatra—where;

gäyanti—they sing about Me; mat-bhaktäù—My devotees; tatra—at the respective

places; tiñöhämi—I remain; närada—O Närada.

O Närada, I do not dwell in Vaikuëöha nor am I in the hearts of the yogés. I reside

where My devotees glorify My name, form, qualities and transcendental pastimes.

The experience of one’s internal spiritual form (svarüpa) required for the

culture of rägänuga-bhakti proper is revealed by the grace of Kåñëa-näma

13.85

ésät vikaçi punaù dekhäya nija-rüpa-guëa / citta hari laya kåñëa päça

pürëa-vikaçita haïa vraje more jäya laïä / dekhäya nija-svarüpa-viläsa

Kåñëa-näma dhare kata bala, Çréla Bhaktivinoda Öhäkura

“

“When the name is even slightly revealed, it shows me my own spiritual form and

characteristics. It steals my mind and takes it to Kåñëa’s side. When the name is fully

revealed, it takes me directly to Vraja, where it shows me my personal role in the

eternal pastimes.”

The Gäyatré mantras are essential to help purify one’s chanting of Harinäma

13.86

käma-gäyatré-mantra-rüpa, haya kåñëera svarüpa,

särdha-cabbiça akñara tära haya

se akñara ‘candra’ haya, kåñëe kari’ udaya,

tri-jagat kailä kämamaya

CC Mad 21.125/BRSB Introduction

käma-gäyatré-mantra-rüpa—the hymn known as Käma-gäyatré; haya—is; kåñëera

svarüpa—identical with Kåñëa; särdha-cabbiça—twenty-four and a half; akñara—

syllables; tära—of that; haya—are; se akñara—these syllables; candra haya—are like

the moon; kåñëe—Lord Kåñëa; kari’ udaya—awakening; tri-jagat—the three worlds;

kailä—made; käma-maya—full of desire.

Kåñëa, the Supreme Personality of Godhead, is identical with the Vedic hymn known

as the Käma-gäyatré, which is composed of twenty-four and a half syllables. Those syllables

are compared to moons that arise in Kåñëa. Thus all three worlds are filled with desire.

13.87

våndävane ‘apräkåta navéna madana’

käma-gäyatré käma-béje yäìra upäsana

CC Mad 8.138

våndävane—in Våndävana; apräkåta—spiritual; navéna—new; madana—Cupid;

käma-gäyatré—hymns of desire; käma-béje—by the spiritual seed of desire called

klém; yäìra—of whom; upäsana—the worship.

In the spiritual realm of Våndävana, Kåñëa is the spiritual, ever-fresh Cupid. He is

worshiped by the chanting of the Käma-gäyatré-mantra, with the spiritual seed klém.

The Çrutis state that Oà and Klià are synonymous, therefore käma-béja

indicates Rädhä-Kåñëa tattva

13.88

tasmäd oàkära-sambhüto

gopälo viçva-sambhavaù

klém oàkärasya caikatvaà

paöhyate brahma-vädibhiù

Uttara-gopäla-täpané Upaniñad 13/BS p.55

Oàkära, the sacred syllable oà, is the perfect and complete truth, the

combination of potency and the possessor of potency. It is non-different from

Gopäla, from whom the entire universe has arisen. Those who know the Absolute

Truth, Brahman, regard oàkära and kléà as synonyms. Consequently, oàkära is

Gopäla and kléà is also oàkära. Therefore käma-béja indicates Rädhä-Kåñëa-tattva.

(kléà is the kämätmaka svarüpa of oà)

~ Çréla Gurudeva’s additional çlokas in the GVP

Hindi Gauòéya-Kaëöhahära, Näma-tattva section ~

13.89

kåñëa-nämera phala—‘premä’, sarva-çästre kaya

bhägye sei premä tomäya karila udaya

CC Ädi 7.86/GKH (P)

kåñëa-nämera—of the holy name of the Lord; phala—result; premä—love of

Godhead; sarva—in all; çästre—revealed scriptures; kaya—describe; bhägye—

fortunately; sei—that; premä—love of Godhead; tomäya—Your; karila—has done;

udaya—arisen.

The conclusion of all revealed scriptures is that one should awaken his dormant

love of Godhead by chanting the holy name. You are greatly fortunate to have

already done so.

The history of Ajämila

13.90

mriyamäëo harer näma / gåëan putropacäritam

ajämilo ’py agäd dhäma / kim uta çraddhayä gåëan

SB 6.2.19/GKH (P)

mriyamäëaù—at the time of death; hareù näma—the holy name of Hari; gåëan—

chanting; putra-upacäritam—indicating his son; ajämilaù—Ajämila; api—even;

agät—went; dhäma—to the spiritual world; kim uta—what to speak of; çraddhayä—

with faith and love; gåëan—chanting.

While suffering at the time of death, Ajämila chanted the holy name of the Lord,

and although the chanting was directed toward his son, he nevertheless returned

home, back to Godhead. Therefore if one faithfully and inoffensively chants the holy

name of the Lord, where is the doubt that he will return to Godhead?

Yamaräja takes only those who fail to chant the holy name

13.91

jihvä na vakti bhagavad-guëa-nämadheyaà

cetaç ca na smarati tac-caraëäravindam

kåñëäya no namati yac-chira ekadäpi

tän änayadhvam asato ’kåta-viñëu-kåtyän

SB 6.3.29/GKH (P)

jihvä—the tongue; na—not; vakti—chants; bhagavat—of the Supreme Personality

of Godhead; guëa—transcendental qualities; nämadheyam—and the nomenclature;

cetaù—the heart; ca—also; na—not; smarati—remembers; tat—His; caraëaaravindam—

lotus feet; kåñëäya—unto Lord Kåñëa through His Deity in the temple;

no—not; namati—bows; yat—whose; çiraù—head; ekadä api—even once; tän—

them; änayadhvam—bring before me; asataù—the nondevotees; akåta—not

performing; viñëu-kåtyän—duties toward Lord Viñëu.

My dear servants, please bring to me only those sinful persons who do not use

their tongues to chant the holy name and qualities of Kåñëa, whose hearts do not

remember the lotus feet of Kåñëa even once, and whose heads do not bow down even

once before Lord Kåñëa. Send me those who do not perform their duties toward

Viñëu, which are the only duties in human life. Please bring me all such fools and

rascals.

Hearing the holy name only once frees one from material contamination

13.92

na hi bhagavann aghaöitam idaà

tvad-darçanän nåëäm akhila-päpa-kñayaù

yan-näma sakåc chravaëät

pukkaço ’pi vimucyate saàsära

SB 6.16.44/GKH (P)

na—not; hi—indeed; bhagavan—O my Lord; aghaöitam—not occurred; idam—this;

tvat—of You; darçanät—by seeing; nåëäm—of all human beings; akhila—all; päpa—

of sins; kñayaù—annihilation; yat-näma—whose name; sakåt—only once;

çravaëät—by hearing; pukkaçaù—the lowest class, the caëòäla; api—also;

vimucyate—is delivered; saàsärät—from the entanglement of material existence.

My Lord, it is not impossible for one to be immediately freed from all material

contamination by seeing You. Not to speak of seeing You personally, merely by

hearing the holy name of Your Lordship only once, even caëòälas, men of the lowest

class, are freed from all material contamination. Under the circumstances, who will

not be freed from material contamination simply by seeing You?

13.93

mat-kathä-väcakaà nityaà mat-kathä-çravaëe ratam

mat-kathä-préti-manasaà nähaà tyakñyämi taà naram

Bhakti Sandarbha 269/GKH (P)

In the Viñëu-dharma Puräëa and Skanda Puräëa the Supreme Lord declares: “I

will never leave any person who always recounts My glories, or delights in hearing

My glories, or whose heart enjoys descriptions of My glories.”

13.94

tärakäj jäyate muktiù samädhiketi bhavaù

Çré Kåñëa Sandarbha 256/GKH (P)

tärakät—from the liberator; jäyate—is generated; muktiù—liberation; samädhikä—

greater; iti—thus; bhävaù—the meaning.

From chanting the holy name of Lord Kåñëa, one attains pure love of God, which

makes the happiness of liberation seem very insignificant.

13.95

nämnäà mukhyatamaà näma

kåñëäkhyaà me parantapeti

Sri Kåñëa Sandarbha 257/GKH (P)

nämnäm—of names; mukhyatamam—most important; näma—name; kåñëaäkhyam—

the name Kåñëa; me—My; parantapa—O subduer of the enemies

(Arjuna); iti—thus.

O Arjuna, of all My holy names, the name Kåñëa is the most important.

~Thus ends the section Gauòéya Kaëöhahära Pariçiñöa~

~ Glorification of Çré Näma ~

Çré Näma Vandanä

13.96

jayati jayati nämänanda-rüpaà murärer

viramita-nija-dharma-dhyäna-püjädi-yatnam

katham api sakåd ättaà mukti-daà präëinäà yat

paramamåtam ekaà jévanaà bhüñaìaà me

Çré Båhad-Bhägvatämåta 1.9, Çréla Sanätana Gosvämé

jayati jayati—all glories, all glories; näma-änanda—as the all-ecstatic name;

rüpam—to the form; muräreù—of Lord Muräri (Kåñëa); viramita—giving up; nija—

of one’s own; dharma—social duties; dhyäna—meditation; püjä-ädi—ritual worship

and so on; yatnam—the endeavors; katham api—somehow or other; sakåt—just

once; ättam—taken; mukti-dam—giving liberation; präëinäm—to living entities;

yat—which; paramam—the greatest; amåtam—eternal nectar; ekam—the only;

jévanam—means of livelihood; bhüñaëam—ornament; me—my.

All glories, all glories to Kåñëa-Muräri’s name, the embodiment of divine bliss! It

halts the cycle of birth and death and relieves one of all painful endeavors in

practicing religion, meditation, charity, deity worship, and austerity. It awards

liberation to one who utters it even once. Kåñëa-näma stands alone as the supreme

nectar and sole treasure of my life.

13.98

rädheti näma nava-sundara-sédhu mugdhaà

kåñëeti näma maòhurädbhuta-gäòha-dugdham

sarva-kñaëaà surabhi-räga-himena ramyaà

kåtvä tadaiva piba me rasane kñud-ärte

Çré Stavävalé, Abhéñöa-sücanam 10, Çréla Raghunätha Däsa Gosvämé

rädhä—Rädhä; iti—thus; näma—name; nava—fresh; sundara—delicious; sédhu—

nectar; mugdham—charming; kåñëa—Kåñëa; iti—thus; näma—name; maòhura—

sweet; adbhuta—wonderful; gäòha—thick; dugdham—milk; sarva—at every;

kñaëam—moment; surabhi—fragrant; räga—of love; himena—with the ice;

ramyam—pleasing; kåtvä—doing; tadä—then; eva—certainly; piba—please drink;

me—of me; rasane—O tongue; kñud-ärte—tortured by thirst.

“O tongue tortured by thirst, please mix the delicious nectar of the name Rädhä

with the wonderfully sweet condensed milk of the name Kåñëa, add the fragrant ice

of pure love and drink this charming drink at every moment!”

Thus ends the 13th chapter – Näma-tattva

3rd Division: Prayojana

The ultimate objective – Love of God (Kåñëa-prema)

Divine Love for the Supreme Lord (prema) is a broad term. For some,

it means to attain the Lord of Vaikuëöha, Çré Näräyaëa. For others, it

means Lord Rämacandra in Ayodhyä. In our Rüpänugä line we do not

aspire for the above, nor do we aspire for the service of Dvärakädhéça

Kåñëa, nor for that of Mathureça Kåñëa. Our sole object is loving

devotional service unto Vrajendra-nandana Çré Kåñëa, vraja-prema.

There are various types of rasas (mellows of love) in Vraja: sakhya,

vätsalya and mädhurya. Our goal is mädhurya-mayé bhakti, the love of

the gopés for Çré Kåñëa (gopé-bhäva). We follow in the footsteps of our

rasäcärya Çréla Rüpa Gosvämé, who came to establish the mission and

innermost heart’s desires of Çré Caitanya Mahäprabhu (in the Brahma-

Mädhva Gauòéya sampradäya). Being in the änugatya of Çréla Rüpa

Gosvämé, we do not aspire for direct union of love with Çré Kåñëa

(sambhoga-icchämayé), in competition with Çrématé Rädhikä. Rather,

our aspiration is to follow in the footsteps of the gopé maidservants of

Çrématé Rädhikä and serve Her in maïjaré-bhäva (tat-tad-bhävaicchämayé).

We aspire to serve Våndävana-candra Çré Kåñëa only as the

präëanätha (life and soul) of our sväminé Çrématé Rädhikä. She is our

iñöadeva, our worshipable object of loving service, our all-in-all.

Therefore, our exclusive goal is Rädhä-däsyam. This is the speciality and

glory of our Rüpänugä line.

Chapter 14 – Bhäva bhakti

Oh Prabhu! When will tears flow from my eyes like torrents

of rain as I chant Your holy names

Definition of Bhäva

14.1

çuddha-sattva-viçeñätmä / prema-süryäàçu-sämya-bhäk

rucibhiç citta-masåëya- / kåd asau bhäva ucyate

BRS 1.3.1/BRSB p.136/CC Mad 23.5 /Biog p.397/BR 6.2 pt

çuddha-sattva—pure goodness; viçeña—distinguished; ätmä—whose nature;

prema—of love of God; sürya—like the sun; aàçu—a ray; sämya-bhäk—which is

similar to; rucibhiù—by different tastes; citta—of the heart; masåëya—softness;

kåt—which causes; asau—that softness; bhävaù—emotion; ucyate—is called.

Bhäva-bhakti is (1) constituted entirely of viçuddha-sattva. (2) It is like a ray of the

sun of prema, and (3) it softens the heart by various tastes (abhiläña).

Bhäva – (1) spiritual emotions, love or sentiments; (2) the initial stage of perfection

in devotion (bhäva-bhakti). A stage of bhakti in which çuddha-sattva, the essence of the

Lord’s internal potency consisting of spiritual knowledge and bliss, is transmitted into

the heart of the practicing devotee from the heart of one of the Lord’s eternal

associates and softens the heart by different kinds of taste. It is the sprout of prema,

and it is also known as rati. This is the seventh stage of the creeper of devotion.

Daça-Müla on Bhäva

14.2

svarüpävasthäne madhura-rasa-bhävodaya iha

vraje rädhä-kåñëa-svajana-jana-bhävaà hådi vahan

paränande prétià jagad-atula-sampat-sukham aho

viläsäkhye tattve parama-paricaryäà sa labhate

Daça-müla tattva, 10a/JD Ch. 22

sva-rüpa—original spiritual form; avasthäne—in the state; madhura-rasa—of

madhura rasa; bhäva—of the love; udayaù—the arisal; iha—here; vraje—in

Vrajabhümi; rädhä—of Çrématé Rädhäräëé; kåñëa—and Lord Kåñëa; svajana-jana—

of the associates; bhävam—the pure love; hådi—in the heart; vahan—carrying;

para—supreme; änande—in bliss; prétim—pure love; jagat—of the universe; atula—

not comparable; sampat—opulence; sukham—happiness; atho—then; viläsa—as

spiritual pastimes; äkhye—known; tattve—in the truth; parama—supreme;

parécaryäm—devotional service; saù—he; labhate—attains.

In the mature stage of sädhana-bhakti, when the jéva becomes situated in his

svarüpa, then by the influence of the hlädiné potency, the state of bhäva in madhurarasa

arises within him. In other words, the mood to follow in the footsteps of the

dearmost associates of Çré Çré Rädhä-Kåñëa in Vraja arises in his heart. Gradually he

obtains happiness and prosperity that is unsurpassed in this world, in the form of the

supreme service of paramänanda-tattva, which is known as viläsa. There is no greater

gain than this for the jéva.

The sixth verse of Çikñäñöaka describes the external manifestations of perfection

14.3

nayanaà galad-açru-dhärayä

vadanaà gadgada-ruddhayä girä

pulakair nicitaà vapuù kadä

tava näma-grahaëe bhaviñyati

Çikñäñöaka 6/CC Antya 20.36/ BR 6.1

nayanam—the eyes; galat-açru-dhärayä—by streams of tears running down;

vadanam—mouth; gadgada—faltering; ruddhayä—choked up; girä—with words;

pulakaiù—with erection of the hairs due to transcendental happiness; nicitam—

covered; vapuù—the body; kadä—when; tava—Your; näma-grahaëe—in chanting

the name; bhaviñyati—will be.

“Oh Prabhu! When will tears flow from my eyes like torrents of rain, my voice

falter and the hairs on my body stand erect as I chant Your holy names?”

Devotion on the platform of pure goodness (çuddha-sattva)

14.4

sattvaà viçuddhaà vasudeva-çabditaà

yad éyate tatra pumän apävåtaù

sattve ca tasmin bhagavän väsudevo

hy adhokñajo me namasä vidhéyate

SB 4.3.23

sattvam viçuddham—pure consciousness (the stage of bhäva); vasudeva—Vasudeva;

çabditam—known as; yat—because; éyate—is revealed; tatra—there; pumän—the Supreme

Person; apävåtaù—without any covering; sattve—in pure goodness; ca—and; tasmin—in

that; bhagavän—Çré Rädhä-Kåñëa; väsudevaù—Väsudeva; hi—because; adhokñajaù—

transcendental; me—by me; namasä—with obeisances; vidhéyate—worshiped.

Let me be engaged in serving Vasudeva in pure Kåñëa consciousness. Kåñëa

consciousness is always pure consciousness, in which adhokñajaù Kåñëa, known as

Väsudeva, is revealed without any covering. Just as Vasudeva gave birth to Väsudeva

Kåñëa, practicing in pure goodness (çuddha-sattva - pure consciousness, the stage of

bhäva), will reveal the transcendental svarüpa of Çré Rädhä-Kåñëa.

14.5

prema dhana vinä vyartha daridra jévana

‘däsa’ kari’ vetana more deha prema-dhäma

BR 6.1, BVT (Bengali)

“Without the wealth of prema, my wretched life is useless. O Lord, please accept

me as Your paid servant and grant me the wealth of prema as wages.”

On the appearance of bhäva-bhakti the following nine symptoms are observed:

14.6

kñäntir avyartha-kälatvaà viraktir mäna-çünyatä

äçä-bandhaù samutkaëöhä näma-gäne sadä ruciù

äsaktis tad-guëäkhyäne prétis tad-vasati-sthale

ity ädayo ’nubhäväù syur jäta-bhäväìkure jane

BRS–1.3.25-26 / CC Mad 23.18-19/BRSB–p.139/BR 6.3

kñäntiù—forgiveness; avyartha-kälatvam—being free from wasting time; viraktiù—

detachment; mäna-çünyatä—absence of false prestige; äçä-bandhaù—hope;

samutkaëöhä—eagerness; näma-gäne—in chanting the holy names; sadä—always;

ruciù—taste; äsaktiù—attachment; tat—of Lord Kåñëa; guëa-äkhyäne—in

describing the transcendental qualities; prétiù—affection; tat—His; vasati-sthale—

for places of residence (the temple or holy places); iti—thus; ädayaù—and so on;

anubhäväù—the signs; syuù—are; jäta—developed; bhäva-aìkure—whose seed of

ecstatic emotion; jane—in a person.

(1) kñänti (forbearance or tolerance), (2) avyartha-kälatva (not wasting time), (3)

virakti (detachment from worldly enjoyment), (4) mäna-çünyatä (absence of pride),

(5) äçä-bandha (steadfast hope that Kåñëa will bestow His mercy), (6) samutkaëöhä

(intense longing to obtain one’s goal), (7) näma-gäne sadä ruciù (spontaneous

attraction for chanting the holy name), (8) tad-guëäkhyäne äsakti (attachment to

Hari-kathä) and (9) tad-vasati-sthale prétiù (affection for the transcendental pastime

places of the Lord) – these are the nine sprouts of love of God (prétiù), or in other

words, the symptoms of the appearance of bhäva.

Çréla Raghunätha däsa Gosvämé has expressed his äçä-bandha thus:

14.7

äçä-bharair amåta-sindhu-mayaiù kathaïcit

kälo mayätigamitaù kila sämprataà hi

tvaà cet kåpäà mayi vidhäsyasi naiva kià me

präëair vrajena ca varoru bakäriëäpi

VK 102/BR 6.3 pt/JD Ch 39/MS 10 pt

äçä-bharaiù—with many hopes; amåta—of nectar; sindhu—ocean; mayaiù—

consisting; kathaïcit—somehow; kälaù—the time; mayä—by me; atigamitaù—is

passed; kila—indeed; sämpratam—now; hi—indeed; tvam—You; cet—if; kåpäm—

mercy; mayi—to me; vidhäsyasi—will give; na—not; eva—certainly; kim—what is

the use?; me—to me; präëaiù—of my life; vrajena—of Vraja; ca—and; vara—

beautiful; uru—thighs; bakäriëäpi—of Lord Kåñëa, the enemy of Baka.

“O Varoru Rädhä, I am passing my time with the sole hope of being able to serve

You. If You withhold Your mercy, what value to me is this life, the land of Vraja, and

Çré Kåñëa, the enemy of Baka?”

• In this context please refer to the çloka ‘hä nätha gokula-sudhä-kara’ (VK 103,

cited in JD Ch 39)

Våträsura has expressed his samutkaëöhä thus:

14.8

ajäta-pakñä iva mätaraà khagäù

stanyaà yathä vatsataräù kñudhärtäù

priyaà priyeva vyuñitaà viñaëëä

mano ’ravindäkña didåkñate tväm

SB 6.11.26/BR 6.3 pt/GKH (P)

ajäta-pakñäù—who have not yet grown wings; iva—like; mätaram—the mother;

khagäù—small birds; stanyam—the milk from the udder; yathä—just as;

vatsataräù—the young calves; kñudha-ärtäù—distressed by hunger; priyam—the

beloved or husband; priyä—the wife or lover; iva—like; vyuñitam—who is away from

home; viñaëëä—morose; manaù—my mind; aravinda-akña—O lotus-eyed one;

didåkñate—wants to see; tväm—You.

O lotus-eyed Lord, as baby birds that have not yet developed their wings always

look for their mother to return and feed them, as small calves tied with ropes await

anxiously the time of milking, when they will be allowed to drink the milk of their

mothers, or as a morose wife whose husband is away from home always longs for him

to return and satisfy her in all respects, I always yearn for the opportunity to render

direct service unto You.

Devotion in däsya-rati is evident in Våträsura’s prayer

14.9

ahaà hare tava pädaika-müladäsänudäso

bhavitäsmi bhüyaù

manaù smaretäsu-pater guëäàs te

gåëéta väk karma karotu käyaù

SB 6.11.24/BR 5.6/GKH (P)

aham—I; hare—O my Lord; tava—of Your Lordship; päda-eka-müla—whose only

shelter is the lotus feet; däsa-anudäsaù—the servant of Your servant; bhavitäsmi—

shall I become; bhüyaù—again; manaù—my mind; smareta—may remember; asupateù—

of the Lord of my life; guëän—the attributes; te—of Your Lordship; gåëéta—

may chant; väk—my words; karma—activities of service to You; karotu—may

perform; käyaù—my body.

O Lord, please bestow such mercy upon me, that in my next birth I may obtain the

opportunity to exclusively serve the servants who have taken shelter of Your lotus

feet. May my mind always remember Your all-auspicious qualities, my speech always

chant the glories of these qualities, and my body always remain engaged in Your

service.

One has to give up one’s dehätma-buddhi (thinking “I am this material body”)

and remember one’s eternal svarüpa

14.10

nähaà vipro na ca nara-patir näpi vaiçyo na çüdro

nähaà varëé na ca gåha-patir no vanastho yatir vä

kintu prodyan-nikhila-paramänanda-pürëämåtäbdher

gopé-bhartuù pada-kamalayor däsa-däsänudäsaù

Padyävalé 74/BR 6.6

na—not; aham—I; vipraù—a brähmaëa; na—not; ca—also; nara-patiù—a king or

kñatriya; na—not; api—also; vaiçyaù—belonging to the merchantile class; na—not;

çüdraù—belonging to the worker class; na—not; aham—I; varëé—belonging to any

caste, or brahmacäré; na—not; ca—also; gåha-patiù—householder; no—not; vanasthaù—

vänaprastha; yatiù—mendicant or renunciant; vä—either; kintu—but;

prodyan—brilliant; nikhila—universal; parama-änanda—with transcendental bliss;

pürëa—complete; amåta-abdheù—who is the ocean of nectar; gopé-bhartuù—of the

Supreme Person, who is the maintainer of the gopés; pada-kamalayoù—of the two

lotus feet; däsa—of the servant; däsa-anudäsaù—the servant of the servant.

I am not a brähmaëa, kñatriya, vaiçya or çüdra, nor am I a brahmacäré, gåhastha,

vänaprastha or sannyäsé. My sole nature is that of a servant of the servants of the

Vaiñëavas who are the servants of the lotus feet of Çré Rädhä-vallabha, the

maintainer of the gopés. He is naturally effulgent and the complete ocean of bliss.

[Editorial note: “I am not young or old, male or female, black or white, rich or poor,

father or child, husband or wife, Jewish or Christian, Muslim or Hindu - I am only

the insignificant servant of my Gurudeva here, and a maïjaré (maidservant) of

Çrématé Rädhikä under his (her) guidance in Goloka Våndävana.”]

Çréman Mahäprabhu has described the external behaviour of räga-märga

bhaktas with the following words:

14.11

para-vyasaniné näré / vyagräpi gåha-karmasu

tad eväsvädayaty antar / nava-saìga-rasäyana

CC Mad 1.211/BR 6.8

para-vyasaniné—attached to another man; näré—a woman; vyagrä api—although

zealous; gåha-karmasu—in household affairs; tat eva—that only; äsvädayati—tastes;

antaù—within herself; nava-saìga—of new association; rasa-ayanam—mellow.

When a woman is attached to a man other than her husband, she continues to

carry out her many household duties, but within her heart she relishes the new

pleasure of her meeting with her paramour. [Similarly, a devotee may be engaged in

activities within this world, but he always relishes the rasa of Kåñëa that he has

tasted in the association of devotees.]

14.12

païcama puruñärtha—premänandämåta-sindhu

mokñädi änanda yära nahe eka bindu

CC. Ädi 7.85/GKH (P)

païcama—fifth; puruña-artha—goal of life; prema-änanda—the spiritual bliss of

love of Godhead; amåta—eternal; sindhu—ocean; mokña-ädi—liberation and other

principles of religiosity; änanda—pleasures derived from them; yära—whose;

nahe—never comparable; eka—one; bindu—drop.

For a devotee who has actually developed bhäva, the pleasure derived from dharma,

artha, käma and mokña appears like a drop of water in the presence of the sea.

In this state of räga-märga-bhajana, the devotee has affection for places that

are dear to Kåñëa, and he longs to stay in such places

14.13

kadähaà yamunä-tére / nämäni tava kértayan

udväñpaù puëòarékäkña! / racayiñyämi taëòavam

BRS 1.2.156/BRSB p. 84/BR 6.9

O lotus-eyed Kåñëa, when, upon the banks of the Yamunä, will I chant Your holy

names and dance like a madman, my eyes brimming with tears of love?

If one doesn’t experience ecstacy while chanting, this is due to offences

14.14

tad açma-säraà hådayaà batedaà

yad gåhyamänair hari-näma-dheyaiù

na vikriyetätha yadä vikäro

netre jalaà gätra-ruheñu harñaù

SB 2.3.24/BR 6.10

tat—that; açma-säram—is steel-framed; hådayam—heart; bata idam—certainly

that; yat—which; gåhyamäëaiù—in spite of chanting; hari-näma—the holy name of

the Lord; dheyaiù—by concentration of the mind; na—does not; vikriyeta—change;

atha—thus; yadä—when; vikäraù—reaction; netre—in the eyes; jalam—tears; gätraruheñu—

at the pores; harñaù—eruptions of ecstasy.

When a sädhaka performs harinäma-saìkértana, the hairs of his body stand on end

and tears of joy begin to flow from his eyes. But the heart of one in whom such sättvikabhäva

transformations do not arise, is not actually a heart, but a hard thunderbolt.

When attachment (rati) for the holy name arises, the youthful form of Kåñëa

naturally and easily manifests

14.15

bhaktis tvayi sthiratarä bhagavan yadi syäd

daivena naù phalati divya-kiçora-mürtiù

muktiù svayaà mukulitäïjaliù sevate ’smän

dharmärtha-käma-gatayaù samaya-pratékñäù

Kåñëa-karëämåta 107/BR 6.11

bhaktiù—devotional service; tvayi—unto You; sthiratarä—very steady; bhagavan—

O Lord; yadi—if; syät—it may be; daivena—as destiny; naù—unto us; phalati—bears

the fruit; divya—transendental; kiçora—mürtiù—the youthful form of Kåñëa;

muktiù—liberation; svayam—personally; mukulita-aïjaliù—standing with folded

hands; sevate—renders service; asman—unto us; dharma—religiosity; artha—

economic development; käma—sense gratification; gatayaù—the final goals;

samaya—nearby; pratékñäù—expecting.

O Bhagavän, if someone has steady devotion unto Your lotus feet, he easily

perceives Your most charming divine youthful form. Thereafter, liberation stands

before him with folded hands, and dharma, artha and käma also wait for an

opportunity to serve him.

Çrémad-Bhägavatam describes the practice of chanting the holy name at the

stage of rati in the association of pure devotees:

14.16

parasparänukathanaà

pävanaà bhagavad-yaçaù

mitho ratir mithas tuñöir

nivåttir mitha ätmanaù

14.17

smarantaù smärayantaç ca

mitho ’ghaugha-haraà harim

bhaktyä saïjätayä bhaktyä

bibhraty utpulakäà tanum

SB 11.3.30-31/BR 6.12

paraspara—mutual; anukathanam—discussion; pävanam—purifying; bhagavat—of

the Supreme Lord; yaçaù—glories; mithaù—mutual; ratiù—loving attraction;

mithaù—mutual; tuñöiù—satisfaction; nivåttiù—cessation of material miseries;

mithaù—mutual; ätmanaù—of the soul; smarantaù—remembering; smärayantaù

ca—and reminding; mithaù—one another; agha-ogha-haram—the killer of

Aghasura or He who takes away everything inauspicious from the devotee; harim—

Çré Hari; bhaktyä— devotion; saïjätayä—awakened; bhaktyä—by devotion;

bibhrati—possess; utpulakäm—agitated by ecstasy; tanum—body.

The devotees of the Lord constantly discuss the glories of Çré Kåñëa among

themselves. They remember the Lord and remind one another of His qualities and

pastimes. In this way, by their devotion to the principles of bhakti-yoga, the devotees

please the Personality of Godhead, who takes away from them everything

inauspicious. Being purified of all impediments, the devotees awaken to pure love of

God, which can only be obtained from those who have it, for bhakti comes from

bhakti. Thus, even within this world, their spiritualized bodies exhibit symptoms of

transcendental ecstasy, such as standing of the bodily hairs on end.

14.18

bhaktyä saïjätayä bhaktyä

Bhakti arises from bhakti (not from any other cause). From the heart of a perfected

soul it is inspired into the heart of a sädhaka. The fruit of sädhana-bhakti is premabhakti.

Sometimes the prideless pure devotee preaches näma-prema throughout the

world by the medium of kértana

14.20

nämäny anantasya hata-trapaù paöhan

guhyäni bhadräëi kåtäni ca smaran

gäà paryaöaàs tuñöa-manä gata-spåhaù

kälaà pratékñan vimado vimatsaraù

SB 1.6.26/BR 6.13

nämäni—the holy name, fame, etc.; anantasya—of the unlimited; hata-trapaù—

being freed from all formalities of the material world; paöhan—by recitation,

repeated reading, etc.; guhyäni—mysterious; bhadräëi—all benedictory; kåtäni—

activities; ca—and; smaran—constantly remembering; gäm—on the earth;

paryaöan—traveling all through; tuñöa-manäù—fully satisfied; gata-spåhaù—

completely freed from all material desires; kälam—time; pratékñan—awaiting;

vimadaù—without being proud; vimatsaraù—without being envious.

[While telling his life story, Çré Närada said:] Not feeling shy or embarrassed, I

began to chant and remember the mysterious and auspicious sweet names and

pastimes of Bhagavän. My heart was already free from longing, pride and envy. Now

I roamed the Earth joyfully, waiting for the right time.

The perfected devotee serves Kåñëa in Våndävana day and night within his

mind, in his original, pure, self-realised spiritual body (nija-siddha-deha)

14.21

‘mane’ nija-siddha-deha kariyä bhävana

rätri-dine kare vraje kåñëera sevana

nijäbhéñöa kåñëa-preñöha päche ta’ lägiyä

nirantara sevä kare antarmanä haïä

CC Mad 22.157,159/BR 6.13 pt

mane—the mind; nija—own; siddha-deha—eternal body or self-realized position;

kariyä bhävana—thinking of; rätri-dine—night and day; kare—executes; vraje—in

Våndävana; kåñëera—of Lord Kåñëa; sevana—service; nija-abhéñöa—one’s own

choice; kåñëa-preñöha—the servitor of Kåñëa; pächeta’ lägiyä—following; nirantara—

twenty-four hours a day; sevä—service; kare—executes; antarmanä—within the

mind; haïä—being.

The perfected devotee serves Kåñëa in Våndävana day and night within his mind,

in his original, pure, self-realised position (nija-siddha-deha). Actually, the

inhabitants of Våndävana are very dear to Kåñëa. If a person wants to engage in

spontaneous loving service, he must follow the inhabitants of Våndävana and

constantly engage in devotional service within his mind.

The The transcendental bhävas of the mahä-bhägavata

14.22

kvacid rudanty acyuta-cintayä kvacid

dhasanti nandanti vadanty alaukikäù

nåtyanti gäyanty anuçélayanty ajaà

bhavanti tüñëéà param etya nirvåtäù

SB 11.3.32/BR 6.14

kvacit—sometimes; rudanti—they cry; acyuta—of the infallible Supreme Lord;

cintayä—by the thought; kvacit—sometimes; hasanti—they laugh; nandanti—take

great pleasure; vadanti—speak; alaukikäù—acting amazingly; nåtyanti—they dance;

gäyanti—sing; anuçélayanti—and imitate; ajam—the unborn; bhavanti—they

become; tüñëém—silent; param—the Supreme; etya—obtaining; nirvåtäù—freed

from distress.

The transcendental mahä-bhägavata’s condition is astonishing. Sometimes he

starts to worry, thinking , “So far I have not had direct audience of Bhagavän. What

shall I do? Where shall I go? Whom shall I ask? Who will be able to find Him for me?”

Thinking like this he begins to weep. Sometimes he receives an internal revelation

(sphürti) of Bhagavän’s sweet pastimes, and he laughs loudly as he beholds Bhagavän,

who is endowed with all opulences, hiding in fear of the gopés. Sometimes he is

submerged in bliss upon receiving Bhagavän’s darçana and directly experiencing His

prema. Sometimes, when situated in his siddha-deha, he speaks with Bhagavän,

saying, “O Prabhu, after so long, I have attained You,” and he proceeds to sing the

glories of his Lord. Sometimes, when he receives Bhagavän’s affection, he starts to

dance, and sometimes he experiences great peace and remains silent.

Kåñëa’s beauty attracts the hearts of all

14.23

yasyänanaà makara-kuëòala-cäru-karëabhräjat-

kapola-subhagaà-saviläsa-häsam

nityotsavaà na tatåpur dåçibhiù pibantyo

näryo naräç ca muditäù kupitä nimeç ca

SB 9.24.65/BR 6.18

yasya—whose; änanam—face; makara-kuëòala-cäru-karëa—decorated by earrings

resembling sharks and by beautiful ears; bhräjat—brilliantly decorated; kapola—

forehead; subhagam—declaring all opulences; sa-viläsa-häsam—with smiles of

enjoyment; nitya-utsavam—whenever one sees Him, one feels festive; na tatåpuù—

they could not be satisfied; dåçibhiù—by seeing the form of the Lord; pibantyaù—as

if drinking through the eyes; näryaù—all the women of Våndävana; naräù—all the

male devotees; ca—also; muditäù—fully satisfied; kupitäù—angry; nimeù—the

moment they are disturbed by the blinking of the eyes; ca—also.

The makara-shaped earrings that swing on Çré Kåñëa’s ears play in the lake of His

cheeks, and this splendour increases even further the beauty of His cheeks. When

He smiles with enjoyment, the bliss that is always present on His face is augmented.

With the cups of their eyes, all men and women drink the nectarean beauty of His

lotus face. They are never satisfied, however, so they become angry with Brahmä for

creating eyes that blink and thus obstruct their relish of this sweetness.

The result of having darçana of the deity with deep, loving attachment (anuräga)

14.24

yasyänuräga-pluta-häsa-räsa

lélävaloka-pratilabdha-mänäù

vraja-striyo dågbhir anupravåtta

dhiyo ’vatasthuù kila kåtya-çeñäù

SB 3.2.14/BR 6.20

yasya—whose; anuräga—attachment; pluta—enhanced by; häsa—laughter; räsa—

humors; lélä—pastimes; avaloka—glancing; pratilabdha—obtained thereof;

mänäù—anguished; vraja-striyaù—damsels of Vraja; dågbhiù—with the eyes;

anupravåtta—following; dhiyaù—by intelligence; avatasthuù—sat silently; kila—

indeed; kåtya-çeñäù—without finishing household duties.

When the young women of Vraja were honoured by Kåñëa’s affectionate laughter,

joking words and playful glances, their eyes would become fixed on Him. Their

minds would become so absorbed in Him that they would become unaware of their

bodies and homes, and they would remain standing as if lifeless dolls.

The mood of absolute opulence assuming the form of sweetness (mädhurya)

14.25

svayaà tv asämyätiçayas tryadhéçaù

sväräjya-lakñmy-äpta-samasta-kämaù

balià haradbhiç cira-loka-pälaiù

kiréöa-koöéòita-päda-péöhaù

SB 3.2.21/BR 6.21

svayam—Himself; tu—but; asämya—unique; atiçayaù—greater; tri-adhéçaù—Lord

of the three; sväräjya—independent supremacy; lakñmé—fortune; äpta—achieved;

samasta-kämaù—all desires; balim—worshiping paraphernalia; haradbhiù—offered

by; cira-loka-pälaiù—by the eternal maintainers of the order of creation; kiréöakoöi—

millions of helmets; eòita-päda-péöhaù—feet honored by prayers.

Çré Kåñëa is Himself the Supreme Lord of the three potencies (sandhiné, saàvit

and hlädiné). No one is equal to Him, so who can be greater than Him? All of His

desires are fulfilled by His own transcendental goddess of fortune (Çrématé Rädhikä).

Indra and innumerable other loka-pälas, deities presiding over different regions of

the universe, bring Him varieties of offerings and pay their obeisances, touching the

tops of their crowns to His lotus feet.

It is stated in Çrémad-Bhägavatam that Çré Kåñëa’s mercy is inconceivable

(acintya) and causeless (ahaituké)

14.26

kasyänubhävo ’sya na deva vidmahe

taväìghri-reëu-sparçädhikäraù

yad-väïchayä çrér lalanäcarat tapo

vihäya kämän su-ciraà dhåta-vratä

SB 10.16.36/CC Mad 9.114/BMP p.391/BR 6.22

kasya—of what; anubhävaù—a result; asya—of the serpent (Käliya); na—not;

deva—my Lord; vidmahe—we know; tava—Your; aìghri—of the lotus feet; reëu—of

the dust; sparaça—for touching; adhikäraù—qualification; yat—for which;

väïchayä—with the desire; çréù—the goddess of fortune; lalanä—(the topmost)

woman; äcarat—performed; tapaù—austerity; vihäya—giving up; kämän—all

desires; su-ciram—for a long time; dhåta—upheld; vratä—her vow.

[The Nägapatnés prayed to Çré Kåñëa:] “Oh Deva! Çré Lakñmé-devé gave up all her

desires, took a vrata and performed austerities for a long, long time just to attain the

dust of Your lotus feet. However, she nonetheless failed to achieve her heart’s desire.

Who knows what pious deed Käléya Näga performed to become qualified to receive

that same rare footdust.”

Çrémad-Bhägavatam states that the vraja-gopés’ devotion is topmost

14.27

näyaà çriyo ’ìga u nitänta-rateù prasädaù

svar-yoñitäà nalina-gandha-rucäà kuto ’nyäù

räsotsave ’sya bhuja-daëòa-gåhéta-kaëöhalabdhäçiñäà

ya udagäd vraja-sundarénäm

SB 10.47.60/CC Mad 8.80, 8.232, 9.120,Antya 7.29/BR 6.23

na—not; ayam—this; çriyaù—of the goddess of fortune; aìge—on the chest; u—

alas; nitänta-rateù—who is very intimately related; prasädaù—the favor; svaù—of

the heavenly planets; yoñitäm—of women; nalina—of the lotus flower; gandha—

having the aroma; rucäm—and bodily luster; kutaù—much less; anyäù—others;

rasa-utsave—in the festival of the räsa dance; asya—of Lord Çré Kåñëa; bhujadaëòa—

by the arms; gåhéta—embraced; kaëöha—their necks; labdha-äçiñäm—who

achieved such a blessing; yaù—which; udagät—became manifest; vrajasundarénäm—

of the beautiful gopés, the transcendental girls of Vrajabhümi.

In the räsa festival, Çré Kåñëa embraced the vraja-sundarés around their necks

with His vine-like arms, thus fulfilling their hearts’ desires. Even Lakñmé, who

eternally resides on His chest, does not attain this mercy. It is also not attained by

the most beautiful girls of the heavenly planets, whose bodily lustre and fragrance

resemble the lotus flower, what to speak of other beautiful women.

The superiority of paramour love

14.28

yat tv ahaà bhavaténäà vai / düre varte priyo dåçäm

manasaù sannikarñärthaù / mad-anudhyäna-kämyayä

yathä düra-care preñöhe / mana äviçya vartate

stréëäà ca na tathä cetaù / sannikåñöe ’kñi-gocaraù

SB 10.47.34-35/BR 6.23 pt

yat—the fact that; tu—however; aham—I; bhavaténäm—from your; vai—indeed;

düre—far away; varte—am situated; priyaù—who am dear; dåçäm—to the eyes;

manasaù—of the mind; sannikarña—of the attraction; artham—for the sake; mat—

upon Me; anudhyäna—for your meditation; kämyayä—out of My desire; yathä—as;

düra-care—being situated far away; preñöhe—a lover; manaù—the minds; äviçya—

becoming absorbed; vartate—remain; stréëäm—of women; ca—and; na—not;

tathä—so; cetaù—their minds; sannikåñöe—when he is near; akñi-gocare—present

before their eyes.

But the actual reason why I, the beloved object of your sight, have stayed far away

from you is that I wanted to intensify your meditation upon Me and thus draw your

minds closer to Me. When her lover is far away, a woman thinks of him more than

when he is present before her.

Çréla Viçvanätha Cakravarté Öhäkura: “The lover’s heart is more attracted to the

beloved when she is far from him than when she is living near him. Due to this,

although Lakñmé perpetually sports upon Näräyaëa’s chest, the glories of her good

fortune are less than those of the gopés’.”

All types of devotees long for gopé-bhäva

14.29

äsäm aho caraëa-reëu-juñäm ahaà syäà

våndävane kim api gulma-latauñadhénäm

yä dustyajaà sva-janam ärya-pathaà ca hitvä

bhejur mukunda-padavéà çrutibhir vimågyäm

SB 10.47.61/CC Antya 7.47/VG p.82/BMP p.275/ORY p. 113/BR 6.24

äsam—of the gopés; aho—oh; caraëa-reëu—the dust of the lotus feet; juñäm—

devoted to; aham syäm—let me become; våndävane—in Våndävana; kim api—any

one; gulma-latä-oñadhénäm—among bushes, creepers and herbs; yä—they who;

dustyajam—very difficult to give up; sva-janam—family members; ärya-patham—

the path of chastity; ca—and; hitvä—giving up; bhejuù—worshiped; mukundapadavém—

the lotus feet of Mukunda, Kåñëa; çrutibhiù—by the Vedas; vimågyäm—to

be searched for.

[Çré Uddhavajé prayed:] Aho! The vraja-devés have given up everything that is difficult

to renounce, such as children, family and the path of chastity, and they have taken

shelter of the path of prema-bhakti to Çré Kåñëa that is searched for but rarely attained

by the Çrutis. My prayer is that in a future birth I may appear as a bush, a creeper or a

herb in Çré Våndävana and thus receive the footdust of these gopés’ lotus feet.

Brahma is praying for the dust of the Vrajaväsés

14.30

tad bhüri-bhägyam iha janma kim apy aöavyäà

yad gokule ’pi katamäìghri-rajo-’bhiñekam

yaj-jévitaà tu nikhilaà bhagavän mukundas

tv adyäpi yat-pada-rajaù çruti-mågyam eva

SB 10.14.34/BMP p. 379

tat—that; bhüri-bhägyam—the greatest good fortune; iha—here; janma—the birth;

kim api—any whatsoever; aöavyäm—in the forest (of Våndävana); yat—which;

gokule—in Gokula; api—even; katama—of any (of the devotees); aìghri—of the

feet; rajaù—by the dust; abhiñekam—bathing; yat—whose; jévitam—life; tu—

indeed; nikhilam—whole; bhagavän—the Supreme Personality of Godhead;

mukundaù—Lord Mukunda; tu—but; adya api—even until now; yat—whose; pädarajaù—

dust of the feet; çruti—by the Vedas; mågyam—sought after; eva—certainly.

Aho! It would be my great fortune to take birth as a blade of grass, a shrub or any

other species which may be anointed with the dust falling from the lotus feet of any

of the Brajabäsés of Våndävana. Even the çrutis, who have been searching for so long,

have not yet received the dust of the lotus feet of Bhagavän Mukunda, who is the life

and soul of these Brajabäsés. If it is impossible for me to take birth in any species in

Våndävana, then let me take birth even as a rock on the border of Nanda-Gokula.

The ladies who sweep the streets will then rub their feet on this rock to clean them,

and by this I will receive the good fortune of touching the dust of their feet.

The grass, bushes, insects, and other creatures in Vraja all assist Kåñëa in His pastimes

14.31

yat kiïcit tåëa-gulma-kékaöamukhaà goñöhe samastaà hi tat

sarvänandamayaà mukunda-dayitaà lélänukülaà param

Vraja-viläsa-stava 102/VG p. 91/BMP p. 211

The grass, bushes, insects, and other creatures in Vraja are all very dear to Lord

Kåñëa. They assist the Lord in His pastimes. They are full of transcendental bliss.