Sri Prabandhåvalî -7

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Sri Prabandhåvalî

Sri Sri guru-gaura∫gau jayata˙

SREE PRABANDHAVALE

A Collection of Devotional Essays

Sri Prabandhåvalî

cri cri guru-gaura∫gau jayata˙

CRE PRABANDHAVALE

A Collection of Devotional Essays

CHAPTER ELEVEN

His heart burning in divine separation, he left Puri and

walked all the way to VRndavana, where he fell at the feet of

Rupa and Sanatana. Offering his very self to them, he said,

“Now I cannot possibly be saved,” but they showed him

such affection that he was convinced not to give up his life.

He began living with them, and just when the fire of his

separation had cooled somewhat, Sanatana Goswami left

this world. Again he was left feeling helpless. It seemed that

whoever he tried to take shelter of would leave him, and he

was feeling more separation than ever. Staying at Radhaku√∂

a, day and night he was lamenting in separation, and

then he heard that Rupa Gosvami had also left this world.

Now what remained for him? He wrote:

cunyayate maha-gos†haμ

girindro ’jagarayate

vyaghra-tu√∂ayate ku√∂aμ

jivatu rahitasya me

Cri Prarthanacraya-caturdacaka (11)

Now that I no longer have the sustainer of my life, the land

of Vraja has become empty and desolate. Govardhana Hill

appears like a great python, and Radha-ku√∂a seems like the

gaping mouth of a ferocious tigress.

Just see what his condition of divine separation was like!

At that time he composed Cri Vilapa-kusumanjali, and this

verse appears near the end:

aca-bharair amRta-sindhu-mayai˙ kathancit

kalo mayati-gamita˙ kila samprataμ hi

tvaμ cet kRpaμ mayi vidhasyasi naiva kiμ me

pra√air vrajena ca varoru bakari√api

Cri Vilapa-kusumanjali (102)

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“I had so many hopes, but one by one they have all vanished,

and now everything is lost. All of the columns that I

was grasping onto seem to have disappeared one by one,

and now I am in a helpless condition. But if Cri Radha and

KRs√a would sprinkle just one drop of the ocean of Their

prema on me, then all of my hopes would be completely fulfilled.

What to speak of bathing in that fathomless ocean of

nectar, if just one drop of it falls on my head or any of my

limbs, then I will have attained that sustainer of my life

which I have been longing for ever since I left my home and

family. But then Mahaprabhu left me, Svarupa Damodara

left me, and when Gadadhara Pa√∂ita also left me, I came

here to VRndavana where I took shelter of Sanatana

Gosvami. But then he also left me, and now I am helpless.

What was the nature of Sanatana Gosvami?

vairagya-yug-bhakti-rasaμ prayatnair

apayayan mam anabhipsum andham

kRpambudhir ya˙ para-du˙kha-du˙khi

sanatanas taμ prabhum acrayami

Cri Vilapa-kusumanjali (6)

“I have never seen such an ocean of causeless mercy as

Sanatana Gosvami. He showered all of his mercy upon me,

and even though I had no desire to drink it, he made me

drink the nectar of bhakti that Mahaprabhu came to give,

which inspires one to fully renounce this world and which

bestows spontaneous affection for the lotus feet of Cri

Radha and KRs√a. That inconceivably merciful Sanatana

Gosvami who gave me a drink of the ocean of bhakti-rasa

has left me, and now Rupa Gosvami has also left me. Who

can describe how merciful he was? He would always look

CHAPTER ELEVEN

after me with great care. Because I have taken ksetrasannyasa

here at Radha-ku√∂a, he would regularly come

here to give me his darcana. He was so merciful to me that

he would show me his writings on the pretext of having me

proofread them, and while reading them I would shed so

many tears that the pages would become wet; but still I

couldn’t stop reading. Whatever I didn’t receive directly

from Mahaprabhu and Svarupa Damodara, he bestowed

upon me completely.

“Until now I have somehow sustained my life, but now

that Rupa Gosvami has left me, I can no longer remain in

this world. This is my final condition. O Srimati! Now all I

have left is You and Your ku√∂a; otherwise I am completely

helpless. For me to hold on to my life for even one more

moment is very, very difficult. Somehow or other I have

been sustaining it, but I can sustain it no longer. O Srimati!

If You are not merciful to me at this very moment, I

will give up this body at once! Why should I remain in

VRndavana? In the absence of Rupa and Sanatana the

dhama appears like the gaping mouth of a ferocious tigress

which is ready to devour me. And if You say that I should

hold on to my life by reading prayers to KRs√a, I say what

necessity do I have for KRs√a if I don’t receive Your mercy?

Therefore please be merciful to me at once.”

This Vilapa-kusumanjali was his final prayer, and after

completing it, he offered it to the lotus feet of Radhika.

Generally poets reveal their last desires in their final compositions,

and he desired nothing other than radha-dasya.

Rupa Gosvami also composed so many verses for

Radhika, such as these:

CRE PRABANDHAVALE

radhe jaya jaya madhava-dayite

gokula-taru√i-ma√∂ala-mahite (1)

damodara-rati-vardhana-vece

hari-nisku†a-vRnda-vipinece (2)

Radha’s appearance is so attractive from head to toe that

upon seeing Her, KRs√a is immersed in prema. She is the

increaser of rati in Damodara. The highest result of all

types of worship is rati for the lotus feet of KRs√a, and

the bestower of that rati is Radhika. In reality KRs√a is

aptakama, meaning that He has no unfulfilled desire, but

upon seeing Radhika, not only one desire, but millions and

millions of desires arise in Him. His quality of being

aptakama is demolished and He is drowned in the waves of

desire.

vRsabhanudadhi-nava-caci-lekhe

lalita-sakhi gu√a-ramita-vicakhe (3)

Radhika arose like a new moon from the ocean of

VRsabhanu Maharaja, and is so wonderfully attractive that it

seems She showers nectar in all directions. Why is the name

of VRsabhanu mentioned in this verse? The vatsalya-bhava

of Yacoda is stronger than that of Nanda Baba. From the

time KRs√a took birth, Yacoda raised Him and He was the

cynosure of her eyes. Therefore there is more bhava and

sweetness in the name Yacoda-nandana than there is in

the name Nanda-nandana, and even Nanda Baba himself

accepted that Yacoda’s love for KRs√a was greater than his.

Sometimes Yacoda would scold KRs√a and, taking very long

breaths, He would begin crying. He would run to the lap

of Nanda Baba, who would ask, “My dear son, why are

You crying? What happened? Did someone hit You?”

CHAPTER ELEVEN

Whimpering, KRs√a would point in the direction of Yacoda.

“Your mother hit You? Then beware! Don’t return to her!

She beats You!” Then what would KRs√a do? With open

arms He would run back to His mother and sit in her lap;

that’s how affectionate she was towards Him. She could

bind Him with her love, but Nanda could not bind Him;

He would only run back to His mother.

So in this song Radhika is referred to as VRsabhanunandini

rather than Kirtida-nandini for a similar reason.

Because VRsabhanu Maharaja first found Her lying on a

large lotus in the Yamuna, She always received more affection

from him. First She would run to sit in his lap, and secondly

to the lap of Kirtida. Cridama was Kirtida’s dearest

child, but VRsabhanu Maharaja always had more affection

for Radhika.

Lalita is a parama-pres†ha-sakhi, and she even instructs

Radhika. Without her mercy, it is not possible to attain

radha-dasya. To attain the position of serving Radhika, one

must worship Lalita, and if someone really desires to enter

Vraja as a dasi in the camp of Radhika, then Lalita will be

very merciful towards them. Gu√a-ramita-vicakhe: in calling

out to Radhika, Rupa Gosvami has also mentioned the

name of Vicakha because the same good qualities that exist

in Radhika are also found in Vicakha. They were born on

the same day and are always together. She always serves

Radhika with great prema and even instructs Her also.

Without first approaching Vicakha, one will not be able to

attain the favour of Radhika Herself, so therefore her name

has also been mentioned here.

RE PRABANDHAVALE

karu√aμ kuru mayi karu√a-bharite

sanaka-sanatana-var√ita-carite (4)

Radhika is the very embodiment of karu√a, kindness, and

every pore of Her every limb – indeed, every atom of Her

existence – emanates kRs√a-prema. But why have the names

of Sanaka and Sanatana been mentioned? They are young

brahmacaris, appearing to be only five years old, and their

hearts are very pure. They were exclusive devotees of

Naraya√a, but after they heard a description of Radhika’s

as†akaliya-lila from Ca∫kara, hankering for realisation of

those pastimes arose within them. In the Padma Pura√a,

Ca∫kara described Her as†akaliya-lila to the Kumaras, and

they in turn related it to Narada Asi. They appeared long

before Rupa Gosvami, at the beginning of creation in

Satya-yuga, and are well-known for being expert in describing

Radhika’s transcendental qualities. They narrated Her

as†akaliya-lila – what could be greater than that?

Today we have made an effort to increase our “greed” for

the service of Radhika, and when that hankering becomes

complete, then our darcana of VRndavana – including all of

the places such as Seva-kunja and Giriraja-Govardhana that

we visited this month – will have really become complete.

We are actually unqualified in all ways for this, but if inside

us a little of this hankering has arisen, then today we will say

a special prayer to Lalita, Vicakha, all of the gurus in our

parampara, and especially to our own guru-padapadma, that

by their mercy this hankering will become complete. With

this very hope we will not conclude our vrata today, but

instead we will commence it: “How will I attain the dasya of

Radhika? Wherever it is available, whether in heaven or in

CHAPTER ELEVEN

hell, I will certainly go there.” Therefore today we pray to

Cri Cri Radha-Vinoda-bihari and all of Their devotees that

our desire, the very aim of our bhajana, will be fulfilled.

CRE PRABANDHAVALE

GLOSSARY

acarya – spiritual preceptor; one who teaches by example.

ananda – spiritual bliss, ecstasy, joy or happiness.

anarthas – unwanted desires in the heart, which impede

one’s advancement in devotional life.

antaryami – the indwelling Lord, or Supersoul, who guides

the activities of all living entities.

aparadha – (apa = against, taking away; radha = flow of

affection) an offence committed against the holy name,

Vais√avas, the spiritual master, the scriptures, holy places

or the deity.

aparadhi – one who commits aparadha, offences.

arcana – deity worship; one of the nine primary processes

of devotional service.

arati – the ceremony of offering a deity articles of worship,

such as incense, lamp, flowers and fan, accompanied by

bell-ringing and chanting.

asakti – attachment; this especially refers to attachment to

the Lord and His eternal associates.

acrama – (1) the four stages of life within the Vedic social

system; that is, brahmacari (celibate student), gRhastha

(householder), vanaprastha (retired from household life)

and sannyasi (renunciant); (2) the residence of someone

practising spiritual life.

acraya-vigraha – the receptacle of love for KRs√a, the

devotees.

as†akaliya-lila – the eternal pastimes that KRs√a performs

with His associates in eight periods of the day.

atma – the soul.

avadhuta – an ascetic who often transgresses the rules

governing ordinary social conduct.

avatara – an incarnation; one who descends.

babaji – a renunciant who lives a life of seclusion.

bala-lila – childhood pastimes.

bhagavad-bhajana – see bhajana.

bhagavad-bhakti – see bhakti.

bhagavan-nama – the holy name of the Lord.

bhagavat-katha – narrations describing the Supreme Lord.

bhajana – activity performed as loving worship of the

Supreme Lord, especially the ninefold limbs of devotion

headed by hearing and chanting.

bhakti – the performance of activities that are meant

exclusively for the pleasure of the Supreme Lord Cri KRs√a,

which are done in a favourable spirit saturated with love and

which are devoid of desire for fruitive gain or liberation.

bhakti-rasa – the mellows of devotion.

bhava – (1) spiritual emotions, love or sentiments; (2) the

intial stage of perfection in devotion (bhava-bhakti ).

brahma – the impersonal, all-pervading feature of the

Lord, which is devoid of attributes and qualities. It is also

known as Brahman.

brahmacari – a member of the first acrama (stage of life) in

the var√acrama system; a celibate, unmarried student.

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brahma√a – the intellectual class amongst the four castes

(var√as) within the Vedic social system (var√acrama).

brahma√∂a – an egg-shaped material universe.

cadar – a shawl worn by men.

capati – a thin cake of unleavened bread.

caturvedi-brahma√a – a scholarly priest who is conversant

with the four Vedas.

cinmaya – spiritual; transcendental.

cit-cakti – the potency that relates to the cognisant aspect

of the Supreme Lord. By this potency, He knows Himself

and causes others to know Him. Knowledge of the absolute

reality is only possible with the help of this potency. Also

known as saμvit-cakti.

da√∂a – a stick carried by sannyasis, renunciants in the

fourth stage of life according to the Vedic social system.

da√∂avat-pra√ama – prostrated obeisances.

darcana – seeing, meeting, visiting with, beholding.

dasi – a female servant.

dasya-rasa – love for the Lord that is expressed in the

mood of a servant.

dhama – a holy place of pilgrimage; the abode of Cri

Bhagavan where He appears and enacts His transcendental

pastimes.

dharma – religion in general; the socio-religious duties

prescribed in the scriptures for different classes of persons

in the var√acrama system.

GLOSSARY

dhoti – a piece of cloth worn round the lower body, one

end of which passes between the legs and is tucked in

behind.

diksa – receiving initiation from a spiritual master.

diksa-guru – the initiating spiritual master.

gRhastha – family life, the second stage of life in the Vedic

social system.

gopas – the cowherd boys who serve KRs√a in the mood of

intimate friends. This may also refer to the elderly gopas

who serve KRs√a in the mood of parental affection.

gopi-bhava – the mood of devotion for Cri KRs√a possessed

by the cowherd women of Vraja.

gopis – the young cowherd maidens of Vraja headed by

Crimati Radhika, who serve KRs√a in the mood of amorous

love. This may also refer to the elderly gopis headed by

mother Yacoda, who serve KRs√a in the mood of parental

affection.

gocala – cowshed; a shelter for cows.

gosvami – one who is the master of his senses, a title for

those in the renounced order of life. This often refers to the

renowned followers of Caitanya Mahaprabhu who adopted

the lifestyle of mendicants. Descendants of the relatives of

such Gosvamis or of their hired servants often adopt this

title inappropriately merely on the basis of birth. The

leading temple administrators in India are thus popularly

referred to as Gosvamis.

gunja-mala – a necklace of gunja, which are small, brightred

seeds with a black patch on the top. Gunja berries are

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said to be representative of Crimati Radhika.

guru-parampara – the disciplic succession through which

spiritual knowledge is transmitted by bona fide spiritual

masters.

guru-puja – worship of the spiritual master.

guru-seva – service rendered unto the spiritual master.

guru-tattva – the philosophical principles relating to the

spiritual master.

hari-katha – narrations of the holy names, form, qualities

and pastimes of the Lord.

harinama – the holy name of the Lord, especially referring

to the maha-mantra.

jagad-guru – a spiritual master so qualified that he can act

as guru for everyone in the world.

jiva – the eternal individual living entity, who in the conditioned

state of material existence assumes a material body in

any of the innumerable species of life.

jnana – (1) knowledge in general; (2) knowledge leading to

impersonal liberation.

kajala – lampblack applied as a cosmetic to the eyes.

kama-gayatri – a confidential mantra received from the

spiritual master at the time of second initiation.

kanis†ha-adhikari – the neophyte practitioner of devotional

life.

GLOSSARY

karatalas – hand cymbals used in congregational glorification

of the Lord.

karma – (1) any activity performed in the course of material

existence; (2) reward-seeking activities; pious activities leading

to material gain in this world or in the heavenly planets

after death; (3) fate; previous actions that yield inevitable

reactions.

katha – narrations of the activities of the Supreme Lord

and His devotees.

kaupinas – the loincloth of an ascetic.

kirtana – congregational singing of the Lord’s holy names,

which is sometimes accompanied by music. This may also

refer to loud individual chanting of the holy name as well

as oral descriptions of the Lord’s names, form, qualities,

associates and pastimes. Kirtana is one of the nine most

important limbs of devotion.

kRpa – mercy.

kRs√a-tattva – the philosophy behind the nature of Cri

KRs√a.

ksatriya – the second of the four var√as (castes) in the

var√acrama system; an administrator or warrior.

ksetra-sannyasa – the vow to remain in a single holy place

for the duration of one’s life.

ku√∂a – a lake or pond.

kunja – a grove or bower; a natural shady retreat, the sides

and roof of which are formed mainly by trees and climbing

plants.

kurta – a collarless shirt.

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la∂∂u – an Indian sweet made from chickpea flour.

la∫go†i – the loincloth of an ascetic.

lakha – one hundred thousand.

lila – the divine and astonishing pastimes of Cri Bhagavan

and His eternal associates, which grant all auspiciousness

for the living entity, which have no connection with this

mundane world and which lie beyond the grasp of the material

senses and mind.

lobhamayi-bhakti – devotional service imbued with

intense desire or “greed”.

madhurya-rasa – the mellow of amorous love.

madhyama-adhikari – the intermediate practitioner of

devotional life.

maha-bhagavata – the topmost devotee of the Lord.

mahabhava – the highest stage of divine love.

mahajana – a great spiritual personality.

mahatma – a great soul; a self-realised personality.

mandira – temple.

ma∫gala-arati – ceremonial worship of the Lord performed

an hour or so before sunrise.

manjari – (1) a young maidservant of Crimati Radhika; (2) a

blossom.

manjari-bhava – the mood of devotion possessed by the

young maidservants of Vraja.

mantra – a spiritual sound vibration that delivers the mind

from its material conditioning and illusion when repeated

over and over; a Vedic hymn, prayer or chant.

GLOSSARY

ma†ha – a monastery or temple.

maya – the Lord’s illusory potency, which influences the

living entities to accept the false egoism of being independent

enjoyers of this material world.

mayavada – the doctrine of impersonalism, also known as

advaitavada.

mayavadi – one who advocates the doctrine of impersonalism.

mRda∫ga – a clay drum used in congregational glorification

of the Lord.

nais†hika-brahmacari – a lifelong celibate.

nama-ha††a – a system of preaching where devotees hold

public preaching programmes in their homes.

nama-sa∫kirtana – the practice of chanting the holy name

of KRs√a, especially congregational chanting.

nis†ha – firm faith; established devotional practice that does

not waver at any time.

niyama-seva – adhering to a particular set of devotional

rules and regulations, usually referring to vows followed

during the holy month of Karttika.

paisa – a coin in Indian currency.

pa√∂ita – a scholar.

pancami – the fifth day of a lunar half month.

parakiya-bhajana – worship performed in pursuance of the

devotional moods of the cowherd women of Vraja, who

have a paramour relationship with Cri KRs√a.

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parakiya-bhava – paramour love; an amorous relationship

outside of marriage.

parama-guru – the spiritual master of one’s initiating spiritual

master.

paramahaμsa – a topmost, “swan-like” devotee of the Lord.

parikrama – circumambulation of holy places.

pra√ama – an obeisance.

prasada – literally meaning mercy, especially refers to the

remnants of food offered to the deity.

prema – divine love.

prema-bhakti – a stage of devotion that is characterised by

the appearance of divine love (prema); the perfectional stage

of devotion.

priya – dear friend.

puja – offering of worship.

pujari – a priest who formally offers puja, worship, to the

deity form of the Lord.

pulakita, romanca, anubhava – symptoms such as horripilation

experienced in an advanced state of devotional

ecstasy.

pur√ima – the full moon day.

puspanjali – an offering of flowers from cupped hands to

the Lord or his exalted devotee.

radha-bhava – the deep mood of Crimati Radhika’s devotion

for KRs√a.

radha-dasya – service rendered to Crimati Radhika.

raganuga-bhakti – an elevated stage of devotion that is

motivated by spontaneous attraction or love.

GLOSSARY

ragatmika – one in whose heart there naturally and eternally

exists a deep spontaneous desire to love and serve Cri

KRs√a. This specifically refers to the eternal residents of

Vraja.

rasa – the spiritual transformation of the heart that takes

place when the perfectional state of love for KRs√a, known

as rati, is converted into “liquid” emotions by combination

with various types of transcendental ecstasies.

rasagulla – a ball of soft milk-cheese soaked in syrup.

rasa-lila – Cri KRs√a’s dance with the vraja-gopis, which is

a pure exchange of spiritual love between KRs√a and the

gopis, His most confidential servitors.

rasika – one who relishes the mellows of devotion (rasa)

within his heart.

rati – (1) attachment, fondness; (2) a stage in the development

of devotion that is synonymous with bhava.

ro†i – Indian-style unleavened bread that is oven-baked.

ruci – taste; the fifth stage in the development of the

creeper of devotion.

rupanuga-bhakti – devotion that follows the particular

devotional sentiment cherished within the heart of Cri Rupa

Gosvami.

sabji – cooked vegetables.

sac-cid-ananda – that which is eternal, composed of spiritual

consciousness and full of transcendental bliss.

sad-guru – a perfected spiritual master.

sadhaka – one who follows a spiritual discipline with the

objective of achieving pure devotion for Cri KRs√a.

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sadhana – the practising stage of devotion, in which the

various spiritual disciplines performed for the satisfaction

of Cri KRs√a are undertaken through the medium of the

senses for the purpose of bringing about the manifestation

of bhava, spiritual love of God.

sadhu – a saintly person.

sadhu-sa∫ga – the association of holy personalities.

sadhya – the goal of one’s spiritual practice.

sahajiya – one who considers the stages of advanced devotion

to be easily achieved and who thus sometimes imitates

the external symptoms of spiritual ecstasy associated with

those stages.

sakha – a male friend, companion or attendant.

sakhi – a female friend, companion or attendant.

sakhya-rasa – love or attachment for Cri KRs√a that is

expressed in the mood of a friend.

cakti – potency.

salokya, samipya, sarupya and sars†i – the four types of

liberation, respectively, of residing on the same planet as

the Lord, becoming His personal associate, obtaining a

spiritual form similar to His, and obtaining opulence similar

to His.

samadhi – meditation or deep trance.

sambandha-jnana – knowledge regarding the mutual

relationship between the Lord, the living entities and the

material energy.

sampradaya – a school of religious thought.

saμskara – impression on the mind of acts done in a

former state of existence.

GLOSSARY

saμvit- and hladini-caktis – the Lord’s cognisance and

pleasure potencies, respectively.

sanatana-dharma – eternal religion, i.e. devotion unto Cri

KRs√a.

sandhini – the potency by which the Lord maintains His

own existence and the existence of others.

sannyasa – renounced, ascetic life, the fourth stage of life

within the Vedic social system.

castra – scripture, especially the Vedic sciptures.

sattva, rajas and tamasa – the three material modes of

goodness, passion and ignorance, respectively.

sattvika- and vyabhicari-bhavas – external symptoms of

the highest internal spiritual ecstasy.

seva – service, attendance on, reverence, devotion to.

siddhanta – philosophical doctrine or precept; demonstrated

conclusion; established end; admitted truth.

ciksa-guru – instructing spiritual master.

siμhasana – throne.

cloka – a Sanskrit verse.

craddha – faith. This refers to faith in the statements of the

scriptures that is awakened after accumulating pious merit

through the performance of devotional activities over many

births.

craddha – a ceremony in honour of and for the benefit of

deceased relatives, in which the forefathers are offered

pi√∂a, an oblation of rice or flour, which endows them

with a body suitable to attain pitR-loka, the planet of the

forefathers.

crava√am, kirtanam and smara√am – the devotional limbs

of hearing, chanting and remembering, respectively.

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cri vigraha – the deity form of the Lord.

cuddha-bhakti – pure devotion; that is, devotion which is

unmixed with fruitive action or monistic knowledge and

which is devoid of all desires other than the desire to provide

Cri KRs√a with pleasure.

cuddha-guru – a pure, authentic spiritual master.

cudra – the working class, the last of the four occupational

divisions within the Vedic social system.

sukRti – devotional or pious merit.

surya-puja – worship of the sun god, Surya.

sva-dharma – one’s intrinsic duty in life.

svakiya-bhava – the mood of devotion wherein the devotee

considers the Lord to be her lawfully wedded husband.

svarupa-siddhi – the advanced stage of devotional life in

which a devotee’s svarupa, internal spiritual form and identity,

becomes manifest.

tapasya – austerities.

tattva – truth, reality, philosophical principle; the essence

or substance of anything.

tilaka – clay markings worn on the forehead and other parts

of the body by Vais√avas, signifying their devotion to Cri

KRs√a or Vis√u, and consecrating the body as the Lord’s

temple.

trayodaci – the thirteenth day of a lunar fortnight.

tulasi – a sacred plant whose leaves and blossoms are used

by Vais√avas in the worship of Cri KRs√a; the wood is also

used for chanting beads and neck beads.

GLOSSARY

tulasi-mala – chanting beads made of wood from the

sacred tulasi plant.

uttama-adhikari, uttama-bhagavata – the topmost devotee,

who has attained perfection in his devotion unto Lord

KRs√a.

uttama-bhakti – the topmost devotion. This is described in

Bhakti-rasamRta-sindhu (1.1.11) as follows: “The cultivation

of activities that are meant exclusively for the pleasure

of Cri KRs√a, or in other words the uninterrupted flow of

service to Cri KRs√a, performed through all endeavours of

the body, mind and speech, and through the expression of

various spiritual sentiments (bhavas), which is not covered

by knowledge aimed at impersonal liberation (jnana) and

reward-seeking activity (karma), and which is devoid of all

desires other than the aspiration to bring happiness to Cri

KRs√a, is called uttama-bhakti, pure devotional service.”

vaidhi-bhakti – devotion that is prompted by the rules and

prohibitions of scripture.

vais√ava-dharma – the Vais√ava religion, which has as its

goal the attainment of love for KRs√a.

vaicya – the third of the four var√as (castes) in the

var√acrama system; agriculturists or businessmen.

var√acrama – the Vedic social system, which organises

society into four occupational divisions (var√as) and four

stages of life (acramas).

CRE PRABANDHAVALE

vatsalya-rasa – feelings of parental love for the Lord.

vipralambha-bhava – the loving mood that is felt when

separated from one’s beloved.

vipralambha-rasa – the mellow tasted when separated from

one’s beloved.

vraja-prema – the love of the residents of VRndavana, particularly

the love of the gopis.

vrata – vow.

yajna – a Vedic fire sacrifice.

yuga-dharma – the religious practice prescribed for a particular

millennium. For instance, in the modern age of Kali,

the yuga-dharma is the chanting of the Lord’s holy names.

GLOSSARY

VERSE INDEX

acaryaμ maμ vijaniyan 2

advaita-acarya gosani saksat 77

aho bata cva-paco ’to gariyan 112

aihikesv aisana para- 126

ajnane va haya yadi ‘papa’ 108

anaradhya radha-padambhoja 153

anarpita-cariμ cirat 13, 74

antare nis†ha kara, bahye loka- 59

aca-bharair amRta-sindhu- 158

ata˙ cri-kRs√a-namadi 120

bahya, antara, – ihara dui ta’ sadhana 142

baulake kahiha, – kaye nahika aula 70

baulake kahiha, – loka ha-ila baula 70

bRhad-vrata-dharan asmaμs 113

damodara-rati-vardhana-vece 161

dharma-saμsthapanarthaya 74

‘eka’ kRs√a-name kare sarva- 121

ete caμca-kala˙ puμsa˙ 99, 124

guru-kRs√a-prasade paya bhakti- 117

ha natha gokula-sudhakara su-prasanna- 152

he cri-sarovara sada tvayi sa mad-ica 152

icchaya ananta murti karena 77

jivera ‘svarupa’ haya – kRs√era 23

karu√aμ kuru mayi karu√a-bharite 163

kiba vipra, kiba nyasi, cudra 38

kRs√asyoccai˙ pra√aya-vasati˙ 150

loke vyavayamisa-madya-seva 112

maμ hi partha vyapacritya 108

‘mane’ nija-siddha-deha kariya 62, 143

maya-mugdhasya jivasya 123

mukti˙ svayaμ mukulitanjali˙ 127

na paraye ’haμ niravadya-saμyujaμ 93

nama-prema-mala ga∫thi’ 11

pra√anatha-vRsabhanu-nandini 153

prema-dhana vina vyartha daridra 126

radha-ku√∂a-ta†e kalinda-tanaya- 135

radha-pada vina kabhu kRs√a nahi mile 155

radhe jaya jaya madhava-dayite 161

radhika bhava-gambhira, citta 154

radhika-cara√a-padma, sakala creyera 154

radhika ujjvala-rasera acarya 155

rajany esa ghora-rupa 138

CRE PRABANDHAVALE

sadhu-sa∫ga, nama-kirtana 125

sahaya karena ta∫ra la-iya ’pradhana’ 77

sakala-sadhana-crestha ei panca a∫ga 125

sa∫karsa√a˙ kara√a-toya-cayi 93

sarva-dharman parityajya 139

se purusera aμca – advaita, nahi 77

sthane sthita˙ cruti-gataμ tanu- 61

sthira hana ghare yao, na hao vatula 58

cucinaμ crimataμ gehe 107

cunyayate maha-gos†haμ 158

sva-pada-mulaμ bhajata˙ priyasya 106

cyamasundara cikha√∂a-cekhara 153

tan-nama-rupa-caritadi-sukirtananu- 133

tavad ragadaya˙ stenas 58

tavaivasmi tavaivasmi 151

tucchasakti˙ ku†inati 132

vadanti tat tattva-vidas 21

vairagya-yug-bhakti-rasaμ prayatnair 159

vande taμ crimad-advaita- 69

vRsabhanudadhi-nava-caci-lekhe 161

yada yada hi dharmasya 75

yadi kuryat pramadena 107

yamuna-jivana, keli-paraya√a, 41

yasya prasadad bhagavat-prasado 1

yasyaham anugRh√ami 8

yatha radha priya vis√os 150

ye dharila radha-pada parama yatane 155

ye purusa sRs†i-sthiti karena mayaya 77

VERSE INDEX__

Om Tat Sat

End

_{(My humble salutations to the lotus feet of Swami jis great Devotees , Philosophic
Scholars, Purebhakti dot com for
the collection)}

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Thursday, October 18, 2012