asa-noi100512.

doc
Students Annotated Nectar of
Instruction
Ajana Suta Academy
Hanumatpresaka Swami
304 Astor Way !rank"in# $% 3&0'2 (SA
)20*+ 505-321*
www.|ayarama.us
,Hi-."i-.tin- to $/0$ S102
FOREWORD
$.is !oreword# !ootnotes# /nd %otes# 3o"d and
Hi-."i-.ted $e4t# Section $it"es and e4tra
5ara-rap. 3reaks are a"" o66ered 6or i""uminatin-
t.e ori-ina" 33$ te4t. $.is is done 6or persona"#
pri7ate# con6identia" use on"y.
General Bag of Comments
As a sannyasis we cannot tra7e" wit.
many 8ooks# so we a"ways .a7e t.is %19
wit. us. We are tryin- to act "ike
Hanuman wit. :ord ;ama<s rin-# "ookin-
6or Sita-de7i.
16 you "ook on our We8-pa-e=
www.|ayarama.us/archves/abc-pr.doc
you<"" see our A3> 1nterim >urricu"um
5rospectus. We -i7e some ideas o6 .ow t.e
%91 6its into our educationa" strate-y. We
want to make it t.e 8asis 6or 3.akti-sastri#
3.akti8ai8.a7a?
1. Bh. Sddhanta Ppadas NOI
commentary, Anuvrt, makes
second haf of most purports.
2. "Ohe Vasnava Th" by Bh. Th. Is
summary of NOI. (Does he
"hestate" at Text 7 & 8?). Ths and
four more songs on NOI are n
"Saranagat" (Bha|ana-aasa 9-13).
3. Amost a the probems ISKCON
never go beyond references to NOI.
4. Oct 2002, M. Narayan sad that
Ppada dctated the NOI purports n
1973 to Hrskesananda Das and
she typed them. Same tme, n
Cacutta, he was transatng CC
1.13-17. In hs Yeow Submarne
090703 SDG comments that he we
wth Ppada n 73, 74, and Ppada
was dctatng hs NOI and he, SDG,
was wrtng them down. We found
Hrskesanandas cooments on
them. In the end Note
A
5. |anananda sad that n a
professona survey n Engand n
1987 the experts concuded that
NOI was the best book we have for
ntroducng KC and makng
devotee.
6. We have tted successfu NOI
ectures as, "Three Mnutes wth a
Genus" and "A Wsdoms Pear".
You can chant a the 11-verses n
three mnutes.
7. 11-verses, so one a day, everday,
unt ekadas, then the Appendces
and Preface unt Purnma.
8. !ont= 8a"aram
9. %91 @ 1s an e4ce""ent Aaisna7a Aerse
3ook. :earn a"" t.e $e4ts >itedB A
samp"e in /nd %ote
B
10.%arayana Ca.araja .as pu8"is.ed a
(padesamrta wit. commentary o6
;ad.araman Doswami# 3.akti7inode $..
And 3.S. Saras7ati<s. 1n .is Anu7rtti end
S3SS comments t.at :ord >aitanya was
en ecstacy one ni-.t on t.e 8eac. in 5uri
and came 8ack to e4terna" consciousness
and instructed essence o6 E>. ;upa
Doswami was t.ere and recorded it an
put it into t.is poetry o6 (padesmrta.
S3SS says t.at t.e sincere de7otee
s.ou"d wear t.is (pdamrta around .is
neck at a"" times. FDet e4act GuoteH
11.Appears t.e (padesamrta is in ;upa
DoswamiIs Sta7a ma"a a"soJ
9ri-ina" NoI te4t copyri-.t 33$ 1nternationa".
A"" copyri-.ts reser7ed.
www.Krshna.Com
Table of Contents
C
)$e4t and %um8er o6 5a-e %um8ers in 9ri-ina"+
5re6ace 7ii-i4# 1+ 1-13# 2+ 14-2'# 3+ 2'-3&# 4+3K-
4'# 5+ 4&-5&# '+ 5K-'4# &+ '5-&1# K+ &2-&'# *+ &&-
K0# 10+ K1-K&# 11+ KK-*2
Student<s Annotated %ectar o6 1nstruction.........1
!9;/W9;L.................................................1
$a8"e o6 >ontents........................................1
M5re6ace..............................................................2
$/0$ 9%/.........................................................3
SN%9%NCS.................................................3
$;A%S:A$19%............................................3
5(;59;$......................................................3
$/0$ $W9........................................................*
SN%9%NCS.................................................*
$;A%S:A$19%............................................*
5(;59;$......................................................*
1
Atya.ara...................................................11
$/0$ $H;//..................................................14
SN%9%NCS...............................................14
$;A%S:A$19%..........................................14
5(;59;$....................................................14
$/0$ !9(;....................................................1*
SN%9%NCS...............................................1*
$;A%S:A$19%..........................................1*
5(;59;$....................................................1*
S(CCA;N.............................................21
A%(A;$$1..............................................21
$/0$ !1A/......................................................22
SN%9%NCS...............................................22
$;A%S:A$19%..........................................22
5(;59;$....................................................22
5ro-ress....................................................22
5re-reGuisites 6or diksa.............................23
A6ter 1nitiation t.e StepsO5rocess.............24
$.e :e7e"s................................................24
5rocess......................................................25
15.W.en a person rea"iPes .imse"6 to 8e..........25
Summary..................................................2'
$/0$ S10........................................................2&
SN%9%NCS...............................................2&
$;A%S:A$19%..........................................2&
5(;59;$....................................................2&
$/0$ S/A/%..................................................2*
SN%9%NCS...............................................2*
$;A%S:A$19%..........................................2*
5(;59;$....................................................2*
Summary..................................................2*
$.ree Sta-es.............................................30
$/0$ /1DH$...................................................32
SN%9%NCS...............................................32
$;A%S:A$19%..........................................32
5(;59;$....................................................32
Anu7rtti....................................................33
$/0$ %1%/.....................................................34
SN%9%NCS...............................................34
$;A%S:A$19%..........................................34
5(;59;$....................................................34
$/0$ $/%.......................................................35
SN%9%NCS...............................................35
$;A%S:A$19%..........................................35
5(;59;$....................................................35
Earmis and Aikarmis................................35
Qnanis........................................................3'
Sad.ana 3.akta........................................3&
5rema 3.akta...........................................3&
Dopi 3.akti..............................................3&
;ad.a 3.akti............................................3&
$/0$ /:/A/%...............................................3K
SN%9%NCS...............................................3K
$;A%S:A$19%..........................................3K
5(;59;$....................................................3K
Preface
D
$.e ERSTa consciousness mo7ement is
conducted under t.e super7ision o6 UrV"a ;Wpa
Dos7XmV
1
. $.e DauYVya AaiSTa7as# or 3en-a"i
AaiSTa7as# are most"y 6o""owers o6 UrV >aitanya
Ca.Xpra8.u
2
# o6 w.om t.e si4 Dos7XmVs o6
ARndX7ana
3
. are direct discip"es. $.ere6ore
UrV"a %arottama dXsa Z.Xkura
4
.as sun-=
rpa-raghuntha-pade ha-ibe kuti
kabe hma bujhaba se yugala-priti
MW.en 1 am ea-er to understand t.e "iterature
-i7en 8y t.e Dos7XmVs# t.en 1 s.a"" 8e a8"e to
understand t.e transcendenta" "o7in- a66airs o6
;Xd.X and ERSTa.[
5E
UrV >aitanya Ca.Xpra8.u
appeared in order to 8estow upon .uman society
t.e 8enediction o6 t.e science o6 ERSTa
6
. $.e
most e4a"ted o6 a"" t.e acti7ities o6 :ord ERSTa
are His pastimes o6 conju-a" "o7e wit. t.e
1
F H W.ere does S5 -i7e ;D 8io-rap.yB >aitanya-
caritamrtaB W.at son-s are t.ere a8out .imB
CemoriPed t.emB
2
S.ou"d read and know 3io o6 :> 6rom S3
1ntroduction and e7entua""y w.o"e >>
3
S.ou"d memoriPe t.e Sad Goswami-astaka and know
t.eir "i7es 6rom >.>. etc
4
3io-rap.yB
5
CemoriPe t.is wonder6u" son-J :ecture on it. $a"k to
your 6riends a8out it. 1t is one o6 t.e on"y two or t.ree
son-s t.at 5ra8.upada puts a"" o6 .is purports. 1t is in
>>1.&.1& W.at does 5\pada say a8out it t.ereB 9t.er
son-s are Narada muni bhajai Vina in >anto Si4# and
Sarira avidya jale. >omp"ete Son- in t.e /nd %ote.
'
W.o is :ord >aitanyaBJB He is our $eac.er.
/soterica""y o6 course# t.ere is more to understand 6rom
>># 8ut %o1 is 6irst instructions. Lance in 6ront o6
Daura-%itai# our $eac.ers# 6or t.e p"easure o6 Hara#
Ersna and ;ama
2
-opVs. UrV >aitanya Ca.Xpra8.u appeared in
t.e mood o6 UrVmatV ;Xd.XrXTV
7
# t.e 8est o6 t.e
-opVs. $.ere6ore# to understand t.e mission o6
:ord UrV >aitanya Ca.Xpra8.u and 6o""ow in
His 6ootsteps
8
# one must 7ery serious"y 6o""ow in
t.e 6ootsteps o6 t.e si4 Dos7XmVs]UrV ;Wpa#
SanXtana# 3.a^^a ;a-.unXt.a# UrV QV7a# DopX"a
3.a^^a and LXsa ;a-.unXt.a.
UrV ;Wpa Dos7XmV was t.e "eader o6 a"" t.e
Dos7XmVs# and to -uide our acti7ities .e -a7e us
t.is Upademta )$.e %ectar o6 1nstruction+ to
6o""ow. As UrV >aitanya Ca.Xpra8.u "e6t 8e.ind
Him t.e ei-.t 7erses known as ik!!"aka
F
#
;Wpa Dos7XmV -a7e us Upademta so t.at we
may 8ecome pure AaiSTa7as
9
. [Introduction]
10
1n a"" spiritua" a66airs# one<s 6irst duty is to
contro" .is mind and senses
G
. (n"ess one
contro"s .is mind and senses# one cannot make
any ad7ancement in spiritua" "i6e
11
. /7eryone
wit.in t.is materia" wor"d is en-rossed in t.e
modes o6 passion and i-norance. 9ne must
promote .imse"6 to t.e p"at6orm o6 -oodness#
sattva-#u$a# 8y 6o""owin- t.e instructions o6
;Wpa Dos7XmV# and t.en e7eryt.in- concernin-
.ow to make 6urt.er pro-ress wi"" 8e re7ea"ed
12
.
&
1t\s 9.E. to ta"k a8out Srimati ;ad.arani and t.e
Dopis 6rom t.e 7ery 8e-innin- o6 our preac.in- and
se"6 rea"iPation# 8ut in t.e mood set 8y Sri"a 5ra8.upada
.ere
K
$.is is our purpose 6or studyin-
*
A-ain t.e Doa" o6 study.
10
1ntroduction - Here S5 starts to 1ntroduce t.e
content o6 %91. $.e 6irst content is \7aco 7e-am...\
11
And w.at is t.at sense contro"B 1n $e4t 9ne and
5urport we s.a"" see su66icient detai"
12
$.is is an amaPin- statement 8ut 3D 10.10 says t.e
same t.in-. Loes it 6o""ow t.en t.at t.e ("timate
Cana-in- Aut.ority in 1SE>9% is t.e D3># 8ut t.e
Ad7ancement in ERSTa consciousness depends
on t.e attitude o6 t.e 6o""ower
13

H
. A 6o""ower o6
t.e ERSTa consciousness mo7ement s.ou"d
8ecome a per6ect #osvm%. AaiSTa7as are
-enera""y known as #osvm%s. 1n ARndX7ana#
t.is is t.e tit"e 8y w.ic. t.e director o6 eac.
temp"e is known. 9ne w.o wants to 8ecome a
per6ect de7otee o6 ERSTa must 8ecome a
#osvm%. Do means Mt.e senses#[ and svm%
means Mt.e master.[ (n"ess one contro"s .is
senses and mind# one cannot 8ecome a #osvm%.
$o ac.ie7e t.e .i-.est success in "i6e 8y
8ecomin- a #osvm% and t.en a pure de7otee o6
t.e :ord# one must 6o""ow t.e instructions
known as Upademta# w.ic. .a7e 8een -i7en
8y UrV"a ;Wpa Dos7XmV. UrV"a ;Wpa Dos7XmV
.as -i7en many ot.er 8ooks# suc. as &hakti-
rasmta-sindhu' Vida#dha-mdhava and
(alita-mdhava# 8ut Upademta constitutes
t.e 6irst instructions 6or neop.yte de7otees
14

I
.
9ne s.ou"d 6o""ow t.ese instructions 7ery
strict"y. $.en it wi"" 8e easier to make one<s "i6e
success6u". Hare ERSTa.
)S1D%A$(;/+
A. >. 3.akti7edanta Swami
Septem8er 20# 1*&5
Ersna-3a"arama Candira
;aman-reti
Arnda7ana# 1ndia
15

|
("timate Aut.ority is Ersna in His 6orm as t.e
5aramatma. He te""s us to and .ow to 6o""ow t.e D3>B
13
S5 is makin- suc. concentrated statements. 1n t.e
/nd %ote see our t.ou-.ts on Attitude and 3udd.i
14
Here we .a7e a >urricu"im t.at we can ca"" ;upa-
siksa. See /nd %ote
15
>opy S5 si-nature. Ha7e a 8irt.day party 6or %o1.
;eread t.is 5re6ace 6ore7er. See /nd %ote
TEXT ONE
K
vco vega manasa krodha-vega
jihv-vegam udaropastha-vegam
etn vegn yo viaheta dhra
sarvm apm pthiv sa iyt
SYNONYMS
7Xca_]o6 speec. 7e-am]ur-e manasa_]o6
t.e mind krod.a]o6 an-er 7e-am]ur-e ji.7X
]o6 t.e ton-ue 7e-am]ur-e udara-upast.a]
o6 t.e 8e""y and -enita"s 7e-am]ur-e etXn]
t.ese 7e-Xn]ur-es ya_]w.oe7er 7iSa.eta]
can to"erate d.Vra_]so8er sar7Xm]a"" api]
certain"y imXm]t.is pRt.i7Vm]wor"d sa_]
t.at persona"ity `iSyXt]can make discip"es.
TRANSLATION
A so8er person w.o can to"erate t.e ur-e to
speak# t.e mind<s demands# t.e actions o6 an-er
and t.e ur-es o6 t.e ton-ue# 8e""y and -enita"s is
Gua"i6ied to make discip"es a"" o7er t.e wor"d.
PURPORT
1.Vegam (Pushes)
1n r%mad-&h#avatam )'.1.*@10+
16
5arVkSit
Ca.XrXja p"aced a num8er o6 inte""i-ent
Guestions 8e6ore Uukade7a Dos7XmV
17
. 9ne o6
1'
;ead t.e >.apter and conte4t 6or t.is and a"" t.e
citations.
1&
W.y does Sri"a 5ra8.upada cite t.is re6erenceB Was .e
trans"atin- t.is part o6 t.e &ha#avatam w.en .e dictated
t.isB :ook at t.e $e4ts in t.e ori-na" S3. 5ra8.upada is
parap.asin- t.eseB
3
t.ese Guestions was= MW.y do peop"e under-o
atonement i6 t.ey cannot contro" t.eir sensesB[
!or instance# a t.ie6 may know per6ect"y we""
t.at .e may 8e arrested 6or .is stea"in-# and .e
may actua""y e7en see a t.ie6 arrested 8y t.e
po"ice# yet .e continues to stea". /4perience is
-at.ered 8y .earin- and seein-. 9ne w.o is "ess
inte""i-ent -at.ers e4perience 8y seein-# and one
w.o is more inte""i-ent -at.ers e4perience 8y
.earin-. W.en an inte""i-ent person .ears 6rom
t.e "aw8ooks and stras# or scriptures# t.at
stea"in- is not -ood and .ears t.at a t.ie6 is
punis.ed w.en arrested# .e re6rains 6rom t.e6t. A
"ess inte""i-ent person may 6irst .a7e to 8e
arrested and punis.ed 6or stea"in- to "earn to
stop stea"in-. Howe7er# a rasca"# a 6oo"is. man#
may .a7e t.e e4perience o6 8ot. .earin- and
seein- and may e7en 8e punis.ed# 8ut sti"" .e
continues to stea". /7en i6 suc. a person atones
and is punis.ed 8y t.e -o7ernment# .e wi"" a-ain
commit t.e6t as soon as .e comes out o6 jai". 16
punis.ment in jai" is considered atonement# w.at
is t.e 8ene6it o6 suc. atonementB $.us 5arVkSit
Ca.XrXja inGuired=
dRS^a-`rutX8.yXa yat pXpaa
jXnann apy Xtmano <.itam
karoti 8.Wyo 7i7a`a_
prXya`cittam at.o kat.am
k7acin ni7artate <8.adrXt
k7acic carati tat puna_
prXya`cittam at.o <pXrt.aa
manye kujara-`auca7at
FS3 '.1.*-10H
2. He compared atonement to an e"ep.ant<s
8at.in-. $.e e"ep.ant may take a 7ery nice 8at.
in t.e ri7er# 8ut as soon as it comes onto t.e
8ank# it t.rows dirt a"" o7er its 8ody. W.at# t.en#
is t.e 7a"ue o6 its 8at.in-B Simi"ar"y# many
spiritua" practitioners c.ant t.e Hare ERSTa
mah-mantra and at t.e same time commit
many 6or8idden t.in-s# t.inkin- t.at t.eir
c.antin- wi"" counteract t.eir o66enses. 96 t.e
ten types o6 o66enses
18
one can commit w.i"e
c.antin- t.e .o"y name o6 t.e :ord# t.is o66ense
is ca""ed nmno bald yasya hi ppa-buddhi)#
committin- sin6u" acti7ities on t.e stren-t. o6
c.antin- t.e Hare ERSTa mah-mantra.
Simi"ar"y# certain >.ristians -o to c.urc. to
con6ess t.eir sins# t.inkin- t.at con6essin- t.eir
sins 8e6ore a priest and per6ormin- some
penance wi"" re"ie7e t.em 6rom t.e resu"ts o6
t.eir week"y sins. As soon as Saturday is o7er
and Sunday comes# t.ey a-ain 8e-in t.eir sin6u"
acti7ities# e4pectin- to 8e 6or-i7en t.e ne4t
Saturday. $.is kind o6 prya*itta# or
atonement# is condemned 8y 5arVkSit Ca.XrXja#
t.e most inte""i-ent kin- o6 .is time. Uukade7a
Dos7XmV# eGua""y inte""i-ent# as 8e6ittin- t.e
spiritua" master o6 Ca.XrXja 5arVkSit# answered
t.e Ein- and con6irmed t.at .is statement
concernin- atonement was correct. A sin6u"
acti7ity cannot 8e counteracted 8y a pious
acti7ity
19
. $.us rea" prya*itta# atonement# is
t.e awakenin- o6 our dormant ERSTa
consciousness.
3.[SB6.1.11-12] ;ea" atonement in7o"7es
comin- to rea" know"ed-e# and 6or t.is t.ere is a
standard process. W.en one 6o""ows a re-u"ated
1K
$.ese are -i7en in detai" wit. ori-ina" Sanskrit in
>>.1.K.24
1*
$.is is t.e same as t.e discussion o6 de7otiona" ser7ice
destroyin- sins e7en in t.eir seed sta-e in %9L 1.1. Aerse
num8ersB 3.anu Swami# L.anurdara Swami.
.y-ienic process# .e does not 6a"" sick. A .uman
8ein- is meant to 8e trained accordin- to certain
princip"es to re7i7e .is ori-ina" know"ed-e. Suc.
a met.odica" "i6e is descri8ed as tapasya. 9ne
can 8e -radua""y e"e7ated to t.e standard o6 rea"
know"ed-e# or ERSTa consciousness# 8y
practicin- austerity and ce"i8acy )brahma*arya+#
8y contro""in- t.e mind# 8y contro""in- t.e
senses# 8y -i7in- up one<s possessions in c.arity#
8y 8ein- a7owed"y trut.6u"# 8y keepin- c"ean
and 8y practicin- yo#a-sanas. Howe7er
L
# i6 one
is 6ortunate enou-. to -et t.e association o6 a
pure de7otee# .e can easi"y surpass a"" t.e
practices 6or contro""in- t.e mind 8y t.e mystic
yo-a process simp"y 8y 6o""owin- t.e re-u"ati7e
princip"es o6 ERSTa consciousness]re6rainin-
6rom i""icit se4# meat-eatin-# into4ication and
-am8"in-]and 8y en-a-in- in t.e ser7ice o6 t.e
Supreme :ord under t.e direction o6 t.e 8ona
6ide spiritua" master. $.is easy process is 8ein-
recommended 8y UrV"a ;Wpa Dos7XmV.
4.1
st
- Vaco Vegam (Push of the Tongue,
Speech)]
!irst one must contro" .is speakin- power.
/7ery one o6 us .as t.e power o6 speec. as
soon as we -et an opportunity we 8e-in to
speak. 16 we do not speak a8out ERSTa
consciousness# we speak a8out a"" sorts o6
nonsense. A toad in a 6ie"d speaks 8y croakin-#
and simi"ar"y e7eryone w.o .as a ton-ue wants
to speak
20
# e7en i6 a"" .e .as to say is nonsense.
$.e croakin- o6 t.e toad# .owe7er# simp"y
in7ites t.e snake= M5"ease come .ere and eat
20
$.e Sout.west air"ines ma-aPine cited a study t.at t.e
a7era-e man produces 2#000 words per day# and t.e
a7era-e women produces &#000 words a day. 96 course it
mi-.t 8e .ard to 6ind t.e Ma7era-e man or woman[.
4
me.[ %e7ert.e"ess# a"t.ou-. it is in7itin- deat.#
t.e toad -oes on croakin-. $.e ta"kin- o6
materia"istic men and impersona"ist CXyX7XdV
p.i"osop.ers may 8e compared to t.e croakin-
o6 6ro-s. $.ey are a"ways speakin- nonsense and
t.us in7itin- deat. to catc. t.em. >ontro""in-
speec.# .owe7er# does not mean se"6-imposed
si"ence )t.e e4terna" process o6 mauna+# as
CXyX7XdV p.i"osop.ers t.ink. Si"ence may
appear .e"p6u" 6or some time# 8ut u"timate"y it
pro7es a 6ai"ure. $.e meanin- o6 contro""ed
speec. con7eyed 8y UrV"a ;Wpa Dos7XmV
ad7ocates t.e positi7e process o6 k!$a-kath#
en-a-in- t.e speakin- process in -"ori6yin- t.e
Supreme :ord UrV ERSTa. $.e ton-ue can t.us
-"ori6y t.e name# 6orm# Gua"ities and pastimes o6
t.e :ord. $.e preac.er o6 k!$a-kath is a"ways
8eyond t.e c"utc.es o6 deat.. $.is is t.e
si-ni6icance o6 contro""in- t.e ur-e to speak.
.2
nd
- Manasa Vegam ! Push of the "ind
$.e rest"essness or 6ick"eness o6 t.e mind
)mano-ve#a+ is contro""ed w.en one can 6i4 .is
mind on t.e "otus 6eet o6 ERSTa. $.e +aitanya-
*aritmta )Cad.ya 22.31+ says=
k!$a,s-rya-sama. my haya andhakra
yh/ k!$a' th/ nhi myra adhikra
ERSTa is just "ike t.e sun# and my is just "ike
darkness. 16 t.e sun is present# t.ere is no
Guestion o6 darkness. Simi"ar"y# i6 ERSTa is
present in t.e mind# t.ere is no possi8i"ity o6 t.e
mind<s 8ein- a-itated 8y my0s in6"uence. $.e
yo-ic process o6 ne-atin- a"" materia" t.ou-.ts
wi"" not .e"p. $o try to create a 7acuum in t.e
mind is arti6icia". $.e 7acuum wi"" not remain.
Howe7er# i6 one a"ways t.inks o6 ERSTa and
.ow to ser7e ERSTa 8est# one<s mind wi""
natura""y 8e contro""ed
21
.
6.#
rd
- Krodha vegam (Push of $nger)
Simi"ar"y# an-er can 8e contro""ed. We cannot
stop an-er a"to-et.er# 8ut i6 we simp"y 8ecome
an-ry wit. t.ose w.o 8"asp.eme t.e :ord or t.e
de7otees o6 t.e :ord# we contro" our an-er in
ERSTa consciousness. :ord >aitanya
Ca.Xpra8.u 8ecame an-ry wit. t.e miscreant
8rot.ers Qa-Xi and CXd.Xi# w.o 8"asp.emed and
struck %ityXnanda 5ra8.u. 1n His ik!!"aka
:ord >aitanya wrote# t$d api sun%*ena taror
api sahi!$un

= M9ne s.ou"d 8e .um8"er t.an

t.e -rass and more to"erant t.an t.e tree.[ 9ne
may t.en ask w.y t.e :ord e4.i8ited His an-er.
$.e point is t.at one s.ou"d 8e ready to to"erate
a"" insu"ts to one<s own se"6# 8ut w.en ERSTa or
His pure de7otee is 8"asp.emed# a -enuine
de7otee 8ecomes an-ry and acts "ike 6ire a-ainst
t.e o66enders. Erod.a# an-er# cannot 8e stopped#
8ut it can 8e app"ied ri-.t"y. 1t was in an-er t.at
HanumXn set 6ire to :abkX# 8ut .e is wors.iped
as t.e -reatest de7otee o6 :ord ;Xmacandra.
$.is means t.at .e uti"iPed .is an-er in t.e ri-.t
way. Arjuna ser7es as anot.er e4amp"e. He was
not wi""in- to 6i-.t# 8ut ERSTa incited .is an-er=
MNou must 6i-.tJ[ $o 6i-.t wit.out an-er is not
possi8"e. An-er is contro""ed# .owe7er# w.en
uti"iPed in t.e ser7ice o6 t.e :ord.
%.4
th
&
th
- Jihva-uddar vegam (Push of the
Tongue (t'sting) 'nd Be(())
21
Erita-karma Las to"d us t.at .e .ad just .eard a "ecture
recordin- w.erein Sri"a 5ra8.upada .ad said# MSo# you
can make p"ans 6or ser7in- Ersna# 8ut 8etter to just c.ant
Hare Ersna[.
As 6or t.e ur-es o6 t.e ton-ue# we a"" e4perience
t.at t.e ton-ue wants to eat pa"ata8"e dis.es.
Denera""y we s.ou"d not a""ow t.e ton-ue to eat
accordin- to its c.oice# 8ut s.ou"d contro" t.e
ton-ue 8y supp"yin- prasda. $.e de7otee<s
attitude is t.at .e wi"" eat on"y w.en ERSTa
-i7es .im prasda. $.at is t.e way to contro"
t.e ur-e o6 t.e ton-ue. 9ne s.ou"d take prasda
at sc.edu"ed times and s.ou"d not eat in
restaurants or sweetmeat s.ops simp"y to satis6y
t.e w.ims o6 t.e ton-ue or 8e""y. 16 we stick to
t.e princip"e o6 takin- on"y prasda# t.e ur-es o6
t.e 8e""y and ton-ue can 8e contro""ed.
*.[6 - Upastha vegam (Push of the +enit'(s)]
1n a simi"ar manner# t.e ur-es o6 t.e -enita"s# t.e
se4 impu"se# can 8e contro""ed w.en not used
unnecessari"y. $.e -enita"s s.ou"d 8e used to
8e-et a ERSTa conscious c.i"d# ot.erwise t.ey
s.ou"d not 8e used. $.e ERSTa consciousness
mo7ement encoura-es marria-e not 6or t.e
satis6action o6 t.e -enita"s 8ut 6or t.e 8e-ettin-
o6 ERSTa conscious c.i"dren. As soon as t.e
c.i"dren are a "itt"e -rown up# t.ey are sent to
our Duruku"a sc.oo"# w.ere t.ey are trained to
8ecome 6u""y ERSTa conscious de7otees. Cany
suc. ERSTa conscious c.i"dren are reGuired# and
one w.o is capa8"e o6 8rin-in- 6ort. ERSTa
conscious o66sprin- is a""owed to uti"iPe .is
-enita"s.
,.Sa isyat (-onc(usion, Beco.es +uru)
W.en one is 6u""y practiced in t.e met.ods o6
ERSTa conscious contro"# .e can 8ecome
Gua"i6ied to 8e a 8ona 6ide spiritua" master.
5
1/.$nu0rtti
22
1n .is 1nuvtti
N
e4p"anation o6 Upademta#
UrV"a 3.aktisidd.Xnta Saras7atV Z.Xkura writes
t.at our materia" identi6ication creates t.ree
kinds o6 ur-es]t.e ur-e to speak# t.e ur-e or
demands o6 t.e mind and t.e demands o6 t.e
8ody
23
. W.en a "i7in- entity 6a""s 7ictim to t.ese
t.ree types o6 ur-es# .is "i6e 8ecomes
inauspicious. 9ne w.o practices resistin- t.ese
demands or ur-es is ca""ed tapasv%# or one w.o
practices austerities. 3y suc. tapasya one can
o7ercome 7ictimiPation 8y t.e materia" ener-y#
t.e e4terna" potency o6 t.e Supreme 5ersona"ity
o6 Dod.ead.
11.1'co 0eg'.
W.en we re6er to t.e ur-e to speak# we re6er to
use"ess ta"kin-# suc. as t.at o6 t.e impersona"
CXyX7XdV p.i"osop.ers# or o6 persons en-a-ed
in 6ruiti7e acti7ities )tec.nica""y ca""ed karma-
k$2a+# or o6 materia"istic peop"e w.o simp"y
want to enjoy "i6e wit.out restriction. A"" suc.
ta"ks or "iteratures are practica" e4.i8itions o6 t.e
22
A"most# i6 not a""# o6 t.e second .a"6 o6 Sri"a
5ra8.upada<s purports seem to 8e a summary o6 Sri"a
3.aktisidd.anta Saras7ati 5ra8.upada<s commentary on
t.e Upadesamrta# t.e 1nuvrtti. We .a7e a 8ook pu8"is.ed
8y %arayana Ca.arajc t.at inc"udes t.is and ot.er
commentaries. 1t is nice to contrast t.e apparent
atmosp.ere in w.ic. 3S Saras7ati Ca.araja was
preac.in- and 5ra8.upada. 3SSC didn<t .a7e to mention
:SL as a distraction# 8ut .e did .a7e to warn a8out
8ecomin- distractin- 8y mystic powers 6rom Hat.a No-a.
1t says t.at once w.en :ord >aitanya came out o6 an
ecstatic mood a6ter dancin- durin- t.e ni-.t on t.e 8eac.
at 5uri# He ca""ed t.e de7otees to-et.er and said t.at He
wou"d e4p"ain t.e essence o6 t.e Ersna consciousness.
$.at was t.e Upadesamrta.
23
A -oswami ser7es Ersna wit. .is words# mind and
8ody.
ur-e to speak. Cany peop"e are ta"kin-
nonsensica""y and writin- 7o"umes o6 use"ess
8ooks# and a"" t.is is t.e resu"t o6 t.e ur-e to
speak. $o counteract t.is tendency# we .a7e to
di7ert our ta"kin- to t.e su8ject o6 ERSTa. $.is is
e4p"ained in r%mad-&h#avatam )1.5.10@11+=
na yad va*a *itra-pada3 harer yao
ja#at-pavitra3 pra#$%ta karhi*it
tad vyasa3 t%rtham uanti mnas
na yatra ha3s niramanty uik-k!ay)
M$.ose words w.ic. do not descri8e t.e -"ories
o6 t.e :ord# w.o a"one can sancti6y t.e
atmosp.ere o6 t.e w.o"e uni7erse# are
considered 8y saint"y persons to 8e "ike unto a
p"ace o6 pi"-rima-e 6or crows. Since t.e a""-
per6ect persons are in.a8itants o6 t.e
transcendenta" a8ode# t.ey do not deri7e any
p"easure t.ere.[
tad-v#-visar#o janat#ha-viplavo
yasmin prati-lokam abaddhavaty api
nmny anantasya yao 0/kitni yat
$vanti #yanti #$anti sdhava)
M9n t.e ot.er .and# t.at "iterature w.ic. is 6u""
o6 descriptions o6 t.e transcendenta" -"ories o6
t.e name# 6ame# 6orms# pastimes# etc.# o6 t.e
un"imited Supreme :ord is a di66erent creation#
6u"" o6 transcendenta" words directed toward
8rin-in- a8out a re7o"ution in t.e impious "i7es
o6 t.is wor"d<s misdirected ci7i"iPation. Suc.
transcendenta" "iteratures# e7en t.ou-.
imper6ect"y composed# are .eard# sun- and
accepted 8y puri6ied men w.o are t.orou-."y
.onest.[
12.$.e conc"usion is t.at on"y w.en we ta"k
a8out de7otiona" ser7ice to t.e Supreme
5ersona"ity o6 Dod.ead can we re6rain 6rom
use"ess nonsensica" ta"k. We s.ou"d a"ways
endea7or to use our speakin- power so"e"y 6or
t.e purpose o6 rea"iPin- ERSTa consciousness.
1#."'n' 0eg'.
24
As 6or t.e a-itations o6 t.e 6ickerin- mind# t.ey
are di7ided into two di7isions. $.e 6irst is ca""ed
avirodha-pr%ti# or unrestricted attac.ment# and
t.e ot.er is ca""ed virodha-yukta-krodha# an-er
arisin- 6rom 6rustration. Ad.erence to t.e
p.i"osop.y o6 t.e CXyX7XdVs# 8e"ie6 in t.e
6ruiti7e resu"ts o6 t.e karma-vd%s# and 8e"ie6 in
p"ans 8ased on materia"istic desires are ca""ed
avirodha-pr%ti. QXnVs# karmVs and materia"istic
p"an-makers -enera""y attract t.e attention o6
conditioned sou"s# 8ut w.en t.e materia"ists
cannot 6u"6i"" t.eir p"ans and w.en t.eir de7ices
are 6rustrated# t.ey 8ecome an-ry. !rustration o6
materia" desires produces an-er.
14.2ih0', udd'r, up'sth' 0eg'.
Simi"ar"y# t.e demands o6 t.e 8ody can 8e
di7ided into t.ree cate-ories]t.e demands o6
t.e ton-ue# t.e 8e""y and t.e -enita"s. 9ne may
o8ser7e t.at t.ese t.ree senses are p.ysica""y
situated in a strai-.t "ine
25
# as 6ar as t.e 8ody is
concerned# and t.at t.e 8odi"y demands 8e-in
wit. t.e ton-ue. 16 one can restrain t.e demands
o6 t.e ton-ue 8y "imitin- its acti7ities to t.e
eatin- o6 prasda# t.e ur-es o6 t.e 8e""y and t.e
24
W.en t.e %91 was 6irst pu8"is.ed and 1 read t.is 1 cou"d
see .ow it was .appenin- in my dai"y "i6e# an-er arisin-
6rom 6rustration o6 t.e minds attac.ment. $.en# just as
mec.anica" trick 1 cou"d do so muc. to a7oid an-er. Di7e
up my attac.ment 6or t.e o8ject. 1 don<t need t.e e4tra
pair o6 socks.
25
:ose contro" o6 your ton-ue and t.en it<s a strai-.t drop=
ton-ue# 8e""y# -enita"s# .e"".
'
-enita"s can automatica""y 8e contro""ed. 1n t.is
connection UrV"a 3.akti7inoda Z.Xkura says=
ar%ra avidy jla' ja2endriya the kla'
j%ve phele vi!aya-s#are
t0ra madhye jihv ati' lobhamy sudurmati'
t0ke jet ka"hina sa3sre
k!$a ba2a daymaya' karibre jihv jaya'
sva-prasda-anna dila bhi
sei annmta kho' rdh-k!$a-#u$a #o'
preme 2ka *aitanya-niti
M9 :ordJ $.is materia" 8ody is a "ump o6
i-norance# and t.e senses are a network o6 pat.s
"eadin- to deat.. Some.ow or ot.er we .a7e
6a""en into t.e ocean o6 materia" sense
enjoyment# and o6 a"" t.e senses t.e ton-ue is t.e
most 7oracious and uncontro""a8"e. 1t is 7ery
di66icu"t to conGuer t.e ton-ue in t.is wor"d# 8ut
Nou# dear ERSTa# are 7ery kind to us. Nou .a7e
sent t.is nice prasda to .e"p us conGuer t.e
ton-ue t.ere6ore "et us take t.is prasda to our
6u"" satis6action and -"ori6y Nour :ords.ips UrV
UrV ;Xd.X and ERSTa and in "o7e ca"" 6or t.e
.e"p o6 :ord >aitanya and 5ra8.u %ityXnanda.[
15.$.ere are si4 kinds o6 rasas )tastes+# and i6
one is a-itated 8y any one o6 t.em# .e 8ecomes
contro""ed 8y t.e ur-es o6 t.e ton-ue. Some
persons are attracted to t.e eatin- o6 meat# 6is.#
cra8s# e--s and ot.er t.in-s produced 8y semen
and 8"ood and eaten in t.e 6orm o6 dead 8odies.
9t.ers are attracted 8y eatin- 7e-eta8"es#
creepers# spinac. or mi"k products# 8ut a"" 6or
t.e satis6action o6 t.e ton-ue<s demands. Suc.
eatin- 6or sense -rati6ication]inc"udin- t.e use
o6 e4tra Guantities o6 spices "ike c.i"i and
tamarind]is to 8e -i7en up 8y ERSTa conscious
persons. $.e use o6 pan# haritak%# 8ete" nuts#
7arious spices used in pan-makin-# to8acco#
:SL# marijuana# opium# "iGuor# co66ee and tea is
indu"-ed in to 6u"6i"" i""icit demands. 16 we can
practice acceptin- on"y remnants o6 6ood o66ered
to ERSTa# it is possi8"e to -et 6ree 6rom my0s
7ictimiPation. Ae-eta8"es# -rains# 6ruits# mi"k
products and water are proper 6oods to o66er to
t.e :ord# as :ord ERSTa Himse"6 prescri8es.
Howe7er# i6 one accepts prasda on"y 8ecause
o6 its pa"ata8"e taste and t.us eats too muc.# .e
a"so 6a""s prey to tryin- to satis6y t.e demands o6
t.e ton-ue. UrV >aitanya Ca.Xpra8.u tau-.t us
to a7oid 7ery pa"ata8"e dis.es e7en w.i"e eatin-
prasda. 16 we o66er pa"ata8"e dis.es to t.e Leity
wit. t.e intention o6 eatin- suc. nice 6ood# we
are in7o"7ed in tryin- to satis6y t.e demands o6
t.e ton-ue. 16 we accept t.e in7itation o6 a ric.
man wit. t.e idea o6 recei7in- pa"ata8"e 6ood#
we are a"so tryin- to satis6y t.e demands o6 t.e
ton-ue. 1n +aitanya-*aritmta )Antya '.22&+ it
is stated=
jihvra llase yei iti-uti dhya
inodara-parya$a k!$a nhi pya
M$.at person w.o runs .ere and t.ere seekin- to
-rati6y .is pa"ate and w.o is a"ways attac.ed to
t.e desires o6 .is stomac. and -enita"s is una8"e
to attain ERSTa.[
1'.As stated 8e6ore# t.e ton-ue# 8e""y and
-enita"s are a"" situated in a strai-.t "ine# and
t.ey 6a"" in t.e same cate-ory. :ord >aitanya .as
said# bhla n khibe ra bhla n paribe= MLo
not dress "u4urious"y and do not eat de"icious
6oodstu66s.[ )>c. Antya '.23'+
2'
2'
$.is and Qa-adananda etc. are a"" 6ound in e4pansion in
>>3.'.23' and surrounds. ;a-.u-siksa.
1&.$.ose w.o su66er 6rom diseases o6 t.e
stomac. must 8e una8"e to contro" t.e ur-es o6
t.e 8e""y# at "east accordin- to t.is ana"ysis.
W.en we desire to eat more t.an necessary we
automatica""y create many incon7eniences in
"i6e. Howe7er# i6 we o8ser7e 6astin- days "ike
/kXda`V and QanmXS^amV we can restrain t.e
demands o6 t.e 8e""y.
18.Upastha vegam
As 6ar as t.e ur-es o6 t.e -enita"s are concerned#
t.ere are two]proper and improper# or "e-a" and
i""icit se4. W.en a man is proper"y mature# .e
can marry accordin- to t.e ru"es and re-u"ations
o6 t.e stras and use .is -enita"s 6or 8e-ettin-
nice c.i"dren. $.at is "e-a" and re"i-ious.
9t.erwise# .e may adopt many arti6icia" means
to satis6y t.e demands o6 t.e -enita"s# and .e
may not use any restraint. W.en one indu"-es in
i""icit se4 "i6e# as de6ined 8y t.e stras# eit.er
8y t.inkin-# p"annin-# ta"kin- a8out or actua""y
.a7in- se4ua" intercourse# or 8y satis6yin- t.e
-enita"s 8y arti6icia" means# .e is cau-.t in t.e
c"utc.es o6 my
!"
. $.ese instructions app"y not
on"y to .ouse.o"ders 8ut a"so to ty#%s# or t.ose
w.o are in t.e renounced order o6 "i6e. 1n .is
8ook 4rema-vivarta# >.apter Se7en
O
# UrV
Qa-adXnanda 5aTYita says=
vair#% bhi #rmya-kath n unibe kne
#rmya-vrt n kahibe yabe milibe ne
svapane o n kara bhi str%-sambh!a$a
#he str% *h2iy bhi siy*ha vana
yadi *ha pra$aya rkhite #aur/#era sane
2&
$.is is a -reat de6inition o6 i""icit se4. Sometimes we
.ear t.at #rhastha dvijas are a""owed to 6ornicate 6or 6un
once a mont.. $.is is not true. As muc. as we can
contro" t.at is nice# 8ut t.e standard is descri8ed in part
.ere.
&
*ho"a haridsera kath thke yena mane
bhla n khibe ra bhla n paribe
hdayete rdh-k!$a sarvad sevibe
MCy dear 8rot.er# you are in t.e renounced
order o6 "i6e and s.ou"d not "isten to ta"k a8out
ordinary wor"d"y t.in-s# nor s.ou"d you ta"k
a8out wor"d"y t.in-s w.en you meet wit. ot.ers.
Lo not t.ink o6 women e7en in dreams. Nou
.a7e accepted t.e renounced order o6 "i6e wit. a
7ow t.at 6or8ids you to associate wit. women. 16
you wis. to associate wit. >aitanya
Ca.Xpra8.u# you must a"ways remem8er t.e
incident o6 >.o^a HaridXsa and .ow .e was
rejected 8y t.e :ord. Lo not eat "u4urious dis.es
or dress in 6ine -arments# 8ut a"ways remain
.um8"e and ser7e $.eir :ords.ips UrV UrV
;Xd.X-ERSTa in your .eart o6 .earts
28
.[
19.Sah sisyat
$.e conc"usion is t.at one w.o can contro" t.ese
si4 items]speec.# mind# an-er# ton-ue# 8e""y
and -enita"s]is to 8e ca""ed a svm% or
#osvm%. S7XmV means master# and #osvm%
means master o6 t.e #o# or senses. W.en one
accepts t.e renounced order o6 "i6e# .e
automatica""y assumes t.e tit"e o6 svm%. $.is
does not mean t.at .e is t.e master o6 .is 6ami"y#
community or society
29
.e must 8e master o6
.is senses. (n"ess one is master o6 .is senses# .e
s.ou"d not 8e ca""ed #osvm%# 8ut #o-dsa#
ser7ant o6 t.e senses. !o""owin- in t.e 6ootsteps
o6 t.e si4 Dos7XmVs o6 ARndX7ana# a"" svm%s
and #osvm%s s.ou"d 6u""y en-a-e in t.e
transcendenta" "o7in- ser7ice o6 t.e :ord. As
opposed to t.is# t.e #o-dsas en-a-e in t.e
ser7ice o6 t.e senses or in t.e ser7ice o6 t.e
2K
%ice prayer 6or a sannyasi to memoriPe.
2*
Swami is not a po"itica" post.
materia" wor"d. $.ey .a7e no ot.er en-a-ement.
5ra."Xda Ca.XrXja .as 6urt.er descri8ed t.e #o-
dsa as adnta-#o# w.ic. re6ers to one w.ose
senses are not contro""ed. An adnta-#o cannot
8ecome a ser7ant o6 ERSTa. 1n r%mad-
&h#avatam )&.5.30+# 5ra."Xda Ca.XrXja .as
said=
matir na kRSTe parata_ s7ato 7X
mit.o <8.ipadyeta -R.a-7ratXnXm
adXnta--o8.ir 7i`atXa tamisraa
puna_ puna` car7ita-car7aTXnXm
M!or t.ose w.o .a7e decided to continue t.eir
e4istence in t.is materia" wor"d 6or t.e
-rati6ication o6 t.eir senses# t.ere is no c.ance o6
8ecomin- ERSTa conscious# not 8y persona"
endea7or# 8y instruction 6rom ot.ers or 8y joint
con6erences. $.ey are dra--ed 8y t.e un8rid"ed
senses into t.e darkest re-ion o6 i-norance# and
t.us t.ey mad"y en-a-e in w.at is ca""ed
dc.ewin- t.e c.ewed.< [
K

TEXT TWO
30P
atyhra praysa ca
prajalpo niyamgraha
jana-sa#ga ca laulya ca
a$bhir bhaktir vinayati
SYNONYMS
ati-X.Xra_]o7ereatin- or too muc. co""ectin-
prayXsa_]o7erendea7ourin- ca]and
praja"pa_]id"e ta"k niyama]ru"es and
re-u"ations X-ra.a_]too muc. attac.ment to
)or a-ra.a_]too muc. ne-"ect o6+ jana-sab-a_
]association wit. wor"d"y-minded persons ca
]and "au"yam]ardent "on-in- or -reed ca]
and SaY8.i_]8y t.ese si4 8.akti_]
de7otiona" ser7ice 7ina`yati]is destroyed.
TRANSLATION
9ne<s de7otiona" ser7ice is spoi"ed w.en .e
8ecomes too entan-"ed in t.e 6o""owin- si4
acti7ities= )1+ eatin- more t.an necessary or
co""ectin- more 6unds t.an reGuired )2+
o7erendea7orin- 6or mundane t.in-s t.at are
7ery di66icu"t to o8tain )3+ ta"kin- unnecessari"y
a8out mundane su8ject matters )4+ 5racticin-
t.e scriptura" ru"es and re-u"ations on"y 6or t.e
sake o6 6o""owin- t.em and not 6or t.e sake o6
spiritua" ad7ancement# or rejectin- t.e ru"es and
re-u"ations o6 t.e scriptures and workin-
independent"y or w.imsica""y )5+ associatin-
wit. wor"d"y-minded persons w.o are not
30
%ow Si4 t.in-s t.at make $e4t 9ne di66icu"t. See Study
Duide in /nd %ote.
interested in ERSTa consciousness and )'+ 8ein-
-reedy 6or mundane ac.ie7ements.
PURPORT
1.tyahara !"ver #o$$ecting%
31
Human "i6e is meant 6or p"ain "i7in- and .i-.
t.inkin-. Since a"" conditioned "i7in- 8ein-s are
under t.e contro" o6 t.e :ord<s t.ird ener-y# t.is
materia" wor"d is desi-ned so t.at one is o8"i-ed
to work. $.e Supreme 5ersona"ity o6 Dod.ead
.as t.ree primary ener-ies
32
# or potencies.
$.e 6irst is ca""ed antara/#a-akti# or t.e
interna" potency.
$.e second is ca""ed ta"astha-akti# or
t.e mar-ina" potency.
$.e t.ird is ca""ed bahira/#a-akti# or t.e
e4terna" potency.
$.e "i7in- entities constitute t.e mar-ina"
potency# and t.ey are situated 8etween t.e
interna" and e4terna" potencies. 3ein-
su8ordinate as eterna" ser7ants o6 t.e Supreme
5ersona"ity o6 Dod.ead# t.e j%vtms# or atomic
"i7in- entities# must remain under t.e contro" o6
eit.er t.e interna" or e4terna" potency. W.en
t.ey are under t.e contro" o6 t.e interna"
potency# t.ey disp"ay t.eir natura"# constitutiona"
acti7ity]name"y# constant en-a-ement in t.e
de7otiona" ser7ice o6 t.e :ord. $.is is stated in
&ha#avad-#%t )*.13+=
ma.XtmXnas tu mXa pXrt.a
dai7Va prakRtim X`ritX_
31
$.is 5urport# Section# is e4ce""ent 6or ta"kin- a8out
/conomics in t.e uni7ersitys etc.
32
5<pada mentions t.e M$.ird /ner-y[ so now .e e4p"ains
w.at t.at is. $.is Section reGuieres an o7er7iew to 6o""ow
5ra8.upada<s "o-ic.
8.ajanty ananya-manaso
jXt7X 8.WtXdim a7yayam
M9 son o6 5Rt.X# t.ose w.o are not de"uded# t.e
-reat sou"s# are under t.e protection o6 t.e di7ine
nature. $.ey are 6u""y en-a-ed in de7otiona"
ser7ice 8ecause t.ey know Ce as t.e Supreme
5ersona"ity o6 Dod.ead# ori-ina" and
ine4.austi8"e.[
&.tyahara (-ontr'sting "'h't.' 'nd 3ur'-
't.')
$.e word mahtm re6ers to t.ose w.o are
8roadminded# not cripp"e-minded. >ripp"e-
minded persons# a"ways en-a-ed in satis6yin-
t.eir senses# sometimes e4pand t.eir acti7ities in
order to do -ood 6or ot.ers t.rou-. some Mism[
"ike nationa"ism# .umanitarianism or a"truism.
$.ey may reject persona" sense -rati6ication 6or
t.e sense -rati6ication o6 ot.ers# "ike t.e
mem8ers o6 t.eir 6ami"y# community or society
]eit.er nationa" or internationa". Actua""y a""
t.is is e4tended sense -rati6ication# 6rom
persona" to communa" to socia". $.is may a"" 8e
7ery -ood 6rom t.e materia" point o6 7iew# 8ut
suc. acti7ities .a7e no spiritua" 7a"ue. $.e 8asis
o6 suc. acti7ity is sense -rati6ication# eit.er
persona" or e4tended. 9n"y w.en a person
-rati6ies t.e senses o6 t.e Supreme :ord can .e
8e ca""ed a mahtm# or 8roadminded person.
3.1n t.e a8o7e-Guoted 7erse 6rom &ha#avad-
#%t# t.e words daiv%3 praktim re6er to t.e
contro" o6 t.e interna" potency# or p"easure
potency# o6 t.e Supreme 5ersona"ity o6
Dod.ead. $.is p"easure potency is mani6ested as
r%mat% 5dhr$%# or Her e4pansion :akSmV#
t.e -oddess o6 6ortune. W.en t.e indi7idua" j%va
sou"s are under t.e contro" o6 t.e interna" ener-y#
*
t.eir on"y en-a-ement is t.e satis6action o6
ERSTa# or AiSTu. $.is is t.e position o6 a
mahtm. 16 one is not a mahtm# .e is a
durtm# or a cripp"e-minded person. Suc.
menta""y cripp"ed durtms are put under t.e
contro" o6 t.e :ord<s e4terna" potency#
mahmy
%%
.
4.[1eg'.] 1ndeed# a"" "i7in- entities wit.in t.is
materia" wor"d are under t.e contro" o6
mahmy
%&
# w.ose 8usiness is to su8ject t.em
to t.e in6"uence o6 t.ree6o"d miseries=
adhidaivika-klea )su66erin-s caused 8y t.e
demi-ods# suc. as drou-.ts# eart.Guakes and
storms+# adhibhautika-klea )su66erin-s caused
8y ot.er "i7in- entities "ike insects or enemies+#
and adhytmika-klea )su66erin-s caused 8y
one<s own 8ody and mind# suc. as menta" and
p.ysica" in6irmities+. 6aiva-bh-ttma-hetava)
35
=
t.e conditioned sou"s# su8jected to t.ese t.ree
miseries 8y t.e contro" o6 t.e e4terna" ener-y#
su66er 7arious di66icu"ties.
5.$.e main pro8"em Fk"esaH con6rontin- t.e
conditioned sou"s is t.e repetition o6 8irt.# o"d
a-e# disease and deat.. 1n t.e materia" wor"d one
.as to work 6or t.e maintenance o6 t.e 8ody and
sou"# 8ut .ow can one per6orm suc. work in a
way t.at is 6a7ora8"e 6or t.e e4ecution o6 ERSTa
consciousnessB
/7eryone reGuires possessions suc. as 6ood
-rains# c"ot.in-# money and ot.er t.in-s
necessary 6or t.e maintenance o6 t.e 8ody# 8ut
one s.ou"d not co""ect more t.an necessary 6or
.is actua" 8asic needs. 16 t.is natura" princip"e is
33
Summary
34
A6ter di7ertin- to a more detai"ed de6inition o6 e4terna"
ener-y 5ra8.upada returns to .is 6irst statement.
35
F H >itationB
6o""owed# t.ere wi"" 8e no di66icu"ty in
maintainin- t.e 8ody.
'.Accordin- to nature<s arran-ement# "i7in-
entities "ower on t.e e7o"utionary sca"e do not
eat or co""ect more t.an necessary. >onseGuent"y
in t.e anima" kin-dom t.ere is -enera""y no
economic pro8"em or scarcity o6 necessities. 16 a
8a- o6 rice is p"aced in a pu8"ic p"ace# 8irds wi""
come to eat a 6ew -rains and -o away. A .uman
8ein-# .owe7er# wi"" take away t.e w.o"e 8a-.
He wi"" eat a"" .is stomac. can .o"d and t.en try
to keep t.e rest in stora-e. Accordin- to
scriptures# t.is co""ectin- o6 more t.an necessary
)atyX.Xra+ is pro.i8ited. %ow t.e entire wor"d is
su66erin- 8ecause o6 it.
%.Pr')'s's
>o""ectin- and eatin- more t.an necessary a"so
causes prayXsa# or unnecessary endea7or. 3y
Dod<s arran-ement# anyone in any part o6 t.e
wor"d can "i7e 7ery peace6u""y i6 .e .as some
"and and a mi"k cow. $.ere is no need 6or man to
mo7e 6rom one p"ace to anot.er to earn a
"i7e"i.ood# 6or one can produce 6ood -rains
"oca""y and -et mi"k 6rom cows. $.at can so"7e
a"" economic pro8"ems. !ortunate"y# man .as
8een -i7en .i-.er inte""i-ence 6or t.e cu"ti7ation
o6 ERSTa consciousness# or t.e understandin- o6
Dod# one<s re"ations.ip wit. Him# and t.e
u"timate -oa" o6 "i6e# "o7e o6 Dod
36
.
(n6ortunate"y# so-ca""ed ci7i"iPed man# not
carin- 6or Dod rea"iPation# uti"iPes .is
inte""i-ence to -et more t.an necessary and
simp"y eat to satis6y t.e ton-ue. 3y Dod<s
arran-ement t.ere is su66icient scope 6or t.e
production o6 mi"k and -rains 6or .uman 8ein-s
3'
Sam8and.a# a8.id.eya# prayojana
a"" o7er t.e wor"d# 8ut instead o6 usin- .is
.i-.er inte""i-ence to cu"ti7ate Dod
consciousness# so-ca""ed inte""i-ent men misuse
t.eir inte""i-ence to produce many unnecessary
and unwanted t.in-s. $.us 6actories#
s"au-.ter.ouses# 8rot.e"s and "iGuor s.ops are
opened. 16 peop"e are ad7ised not to co""ect too
many -oods# eat too muc. or work unnecessari"y
to possess arti6icia" amenities# t.ey t.ink t.ey
are 8ein- ad7ised to return to a primiti7e way o6
"i6e. Denera""y peop"e do not "ike to accept p"ain
"i7in- and .i-. t.inkin-. $.at is t.eir
un6ortunate position.
*.[+o'(]
Human "i6e is meant 6or Dod rea"iPation# and t.e
.uman 8ein- is -i7en .i-.er inte""i-ence 6or t.is
purpose. $.ose w.o 8e"ie7e t.at t.is .i-.er
inte""i-ence is meant to attain a .i-.er state
s.ou"d 6o""ow t.e instructions o6 t.e Aedic
"iteratures. 3y takin- suc. instructions 6rom
.i-.er aut.orities# one can actua""y 8ecome
situated in per6ect know"ed-e and -i7e rea"
meanin- to "i6e.
*.[+o'(] 1n UrVmad-3.X-a7atam )1.2.*+ UrV
SWta Dos7XmV descri8es t.e proper .uman
d.arma in t.is way=
d.armasya .y Xpa7ar-yasya
nXrt.o <rt.Xyopaka"pate
nXrt.asya d.armaikXntasya
kXmo "X8.Xya .i smRta_
MA"" occupationa" en-a-ements Fd.armaH are
certain"y meant 6or u"timate "i8eration. $.ey
s.ou"d ne7er 8e per6ormed 6or materia" -ain.
!urt.ermore# one w.o is en-a-ed in t.e u"timate
10
occupationa" ser7ice Fd.armaH s.ou"d ne7er use
materia" -ain to cu"ti7ate sense -rati6ication.[
10.$.e 6irst step in .uman ci7i"iPation consists
o6 occupationa" en-a-ements per6ormed
accordin- to t.e scriptura" injunctions
37
. $.e
.i-.er inte""i-ence o6 a .uman 8ein- s.ou"d 8e
trained to understand 8asic d.arma. 1n .uman
society t.ere are 7arious re"i-ious conceptions
c.aracteriPed as Hindu# >.ristian# He8rew#
Co.ammedan# 3udd.ist and so on# 6or wit.out
re"i-ion# .uman society is no 8etter t.an anima"
society.
11.["e'ns to +o'(] As stated a8o7e
)dharmasya hy pavar#yasya nrtho
0rthyopakalpate+# re"i-ion is meant 6or attainin-
emancipation# not 6or -ettin- 8read. Sometimes
.uman society manu6actures a system o6 so-
ca""ed re"i-ion aimed at materia" ad7ancement#
8ut t.at is 6ar 6rom t.e purpose o6 true d.arma.
;e"i-ion entai"s understandin- t.e "aws o6 Dod
8ecause t.e proper e4ecution o6 t.ese "aws
u"timate"y "eads one out o6 materia"
entan-"ement. $.at is t.e true purpose o6
re"i-ion. (n6ortunate"y peop"e accept re"i-ion
6or materia" prosperity 8ecause o6 atyX.Xra# or
an e4cessi7e desire 6or suc. prosperity. $rue
re"i-ion# .owe7er# instructs peop"e to 8e satis6ied
wit. t.e 8are necessities o6 "i6e w.i"e cu"ti7atin-
ERSTa consciousness. /7en t.ou-. we reGuire
economic de7e"opment# true re"i-ion a""ows it
on"y 6or supp"yin- t.e 8are necessities o6
materia" e4istence. 7%vasya tattva jij8s= t.e
rea" purpose o6 "i6e is to inGuire a8out t.e
A8so"ute $rut.. 16 our endea7or )praysa+ is not
to inGuire a8out t.e A8so"ute $rut.# we wi""
simp"y increase our endea7or to satis6y our
3&
AAL
arti6icia" needs. A spiritua" aspirant s.ou"d a7oid
mundane endea7or.
12.Pr'4'(p'
Anot.er impediment is prajalpa# unnecessary
ta"kin-. W.en we mi4 wit. a 6ew 6riends# we
immediate"y 8e-in unnecessary ta"kin-#
soundin- just "ike croakin- toads. 16 we must
ta"k# we s.ou"d ta"k a8out t.e ERSTa
consciousness mo7ement. $.ose outside o6 t.e
ERSTa consciousness mo7ement are interested in
readin- .eaps o6 newspapers# ma-aPines and
no7e"s# so"7in- crossword puPP"es and doin-
many ot.er nonsensica" t.in-s. 1n t.is 6as.ion
peop"e simp"y waste t.eir 7a"ua8"e time and
ener-y. 1n t.e Western countries o"d men# retired
6rom acti7e "i6e# p"ay cards# 6is.# watc.
te"e7ision and de8ate a8out use"ess socio-
po"itica" sc.emes. A"" t.ese and ot.er 6ri7o"ous
acti7ities are inc"uded in t.e praja"pa cate-ory.
1nte""i-ent persons interested in ERSTa
consciousness s.ou"d ne7er take part in suc.
acti7ities.
13.Qana-sab-a re6ers to associatin- wit. persons
not interested in ERSTa consciousness. 9ne
s.ou"d strict"y a7oid suc. association. UrV"a
%arottama dXsa Z.Xkura .as t.ere6ore ad7ised
us to "i7e on"y in t.e association o6 ERSTa
conscious de7otees )8.akta-sane 7Xsa+. 9ne
s.ou"d a"ways en-a-e in t.e ser7ice o6 t.e :ord
in t.e association o6 t.e :ord<s de7otees.
Association wit. t.ose en-a-ed in a simi"ar "ine
o6 8usiness is 7ery conduci7e to ad7ancement in
t.at 8usiness. >onseGuent"y materia"istic persons
6orm 7arious associations and c"u8s to en.ance
t.eir endea7ors. !or e4amp"e# in t.e 8usiness
wor"d we 6ind suc. institutions as t.e stock
e4c.an-e and c.am8er o6 commerce. Simi"ar"y#
we .a7e esta8"is.ed t.e 1nternationa" Society 6or
Eris.na >onsciousness to -i7e peop"e an
opportunity to associate wit. t.ose w.o .a7e not
6or-otten ERSTa. $.is spiritua" association
o66ered 8y our 1SE>9% mo7ement is increasin-
day 8y day. Cany peop"e 6rom di66erent parts o6
t.e wor"d are joinin- t.is Society to awaken
t.eir dormant ERSTa consciousness.
14.$5617TTI
Atyahara
UrV"a 3.aktisidd.Xnta Saras7atV Z.Xkura writes
in .is Anu7Rtti commentary t.at too muc.
endea7or to acGuire know"ed-e on t.e part o6
menta" specu"ators or dry p.i"osop.ers 6a""s
wit.in t.e cate-ory o6 atyX.Xra )co""ectin- more
t.an needed+. Accordin- to UrVmad-
3.X-a7atam# t.e endea7or o6 p.i"osop.ica"
specu"ators to write 7o"umes o6 8ooks on dry
p.i"osop.y de7oid o6 ERSTa consciousness is
entire"y 6uti"e. $.e work o6 karm%s w.o write
7o"umes o6 8ooks on economic de7e"opment
a"so 6a""s wit.in t.e cate-ory o6 atyhra.
Simi"ar"y# t.ose w.o .a7e no desire 6or ERSTa
consciousness and w.o are simp"y interested in
possessin- more and more materia" t.in-s]
eit.er in t.e s.ape o6 scienti6ic know"ed-e or
monetary -ain]are a"" inc"uded under t.e
contro" o6 atyhra.
15.EarmVs "a8or to accumu"ate more and more
money 6or 6uture -enerations on"y 8ecause t.ey
do not know t.eir 6uture position. 1nterested
on"y in -ettin- more and more money 6or t.eir
sons and -randsons# suc. 6oo"is. persons do not
e7en know w.at t.eir position is -oin- to 8e in
t.e ne4t "i6e. $.ere are many incidents t.at
11
i""ustrate t.is point. 9nce a -reat karmV
accumu"ated a 7ast 6ortune 6or .is sons and
-randsons# 8ut "ater# accordin- to .is karma# .e
took .is 8irt. in a co88"er<s .ouse "ocated near
t.e 8ui"din- w.ic. in .is pre7ious "i6e .e .ad
constructed 6or .is c.i"dren. 1t so .appened t.at
w.en t.is 7ery co88"er came to .is 6ormer
.ouse# .is 6ormer sons and -randsons 8eat .im
wit. s.oes. (n"ess t.e karmVs and jXnVs
8ecome interested in ERSTa consciousness# t.ey
wi"" simp"y continue to waste t.eir "i6e in
6ruit"ess acti7ities.
16.5i).'-'gr'h'
Acceptin- some o6 t.e scriptura" ru"es and
re-u"ations 6or immediate 8ene6it# as uti"itarians
ad7ocate# is ca""ed niyama-#raha# and
ne-"ectin- t.e ru"es and re-u"ations o6 t.e
stras# w.ic. are meant 6or spiritua"
de7e"opment# is ca""ed niyama-a#raha. $.e
word #raha means Mea-erness to accept#[ and
a#raha means M6ai"ure to accept.[ 3y t.e
addition o6 eit.er o6 t.ese two words to t.e word
niyama )Mru"es and re-u"ations[+# t.e word
niyam#raha is 6ormed. $.us niyam#raha .as
a two6o"d meanin- t.at is understood accordin-
to t.e particu"ar com8ination o6 words. $.ose
interested in ERSTa consciousness s.ou"d not 8e
ea-er to accept ru"es and re-u"ations 6or
economic ad7ancement# yet t.ey s.ou"d 7ery
6ait.6u""y accept scriptura" ru"es and re-u"ations
6or t.e ad7ancement o6 ERSTa consciousness.
$.ey s.ou"d strict"y 6o""ow t.e re-u"ati7e
princip"es 8y a7oidin- i""icit se4# meat-eatin-#
-am8"in- and into4ication.
1%.2'n'-s'ng's
9ne s.ou"d a"so a7oid association wit.
CXyX7XdVs# w.o simp"y 8"asp.eme AaiSTa7as
)de7otees+. &hukti-km%s# w.o are interested in
materia" .appiness# mukti-km%s# w.o desire
"i8eration 8y mer-in- in t.e e4istence o6 t.e
6orm"ess A8so"ute )3ra.man+# and siddhi-
km%s
%'
# w.o desire t.e per6ection o6 mystic
yo-a practice# are c"assi6ied as atyhr%s. $o
associate wit. suc. persons is not at a""
desira8"e.
1*.8'u()'
Lesires to e4pand t.e mind 8y per6ectin- mystic
yo-a# mer-in- in t.e e4istence o6 3ra.man# or
attainin- w.imsica" materia" prosperity are a""
inc"uded wit.in t.e cate-ory o6 -reed )laulya+.
A"" attempts to acGuire suc. materia" 8ene6its or
so-ca""ed spiritua" ad7ancement are impediments
on t.e pat. o6 ERSTa consciousness.
1*.Codern war6are [pr')'s's] wa-ed 8etween
capita"ists and communists is due to t.eir
a7oidin- t.e ad7ice o6 UrV"a ;Wpa Dos7XmV
re-ardin- atyX.Xra. Codern capita"ists
accumu"ate more wea"t. t.an necessary# and t.e
communists# en7ious o6 t.eir prosperity# want to
nationa"iPe a"" wea"t. and property.
(n6ortunate"y t.e communists do not know .ow
to so"7e t.e pro8"em o6 wea"t. and its
distri8ution. >onseGuent"y# w.en t.e wea"t. o6
t.e capita"ists 6a""s into t.e .ands o6 t.e
communists# no so"ution resu"ts. 9pposed to
t.ese two p.i"osop.ies, t.e ERSTa conscious
ideo"o-y states t.at a"" wea"t. 8e"on-s to ERSTa.
$.us un"ess a"" wea"t. comes under t.e
administration o6 ERSTa# t.ere can 8e no
so"ution to t.e economic pro8"em o6 mankind.
3K
F H >> 2.1*BB !ind >ite
%ot.in- can 8e so"7ed 8y p"acin- wea"t. in t.e
.ands o6 t.e communists or t.e capita"ists. 16 a
.undred-do""ar 8i"" is "yin- on t.e street#
someone may pick it up and put it in .is pocket.
Suc. a man is not .onest. Anot.er man may see
t.e money and decide to "et it remain t.ere#
t.inkin- t.at .e s.ou"d not touc. anot.er<s
property. A"t.ou-. t.is second man does not
stea" t.e money 6or .is own purposes# .e is
unaware o6 its proper use. $.e t.ird man w.o
sees t.e .undred-do""ar 8i"" may pick it up# 6ind
t.e man w.o "ost it and de"i7er it to .im. $.is
man does not stea" t.e money to spend 6or
.imse"6# nor does .e ne-"ect it and "et it "ie in t.e
street. 3y takin- it and de"i7erin- it to t.e man
w.o .as "ost it# t.is man is 8ot. .onest and wise.
20.Simp"y trans6errin- wea"t. 6rom capita"ists to
communists cannot so"7e t.e pro8"em o6 modern
po"itics# 6or it .as 8een demonstrated t.at w.en a
communist -ets money# .e uses it 6or .is own
sense -rati6ication.
21.$.e wea"t. o6 t.e wor"d actua""y 8e"on-s to
ERSTa# and e7ery "i7in- entity# man and anima"#
.as t.e 8irt.ri-.t to use Dod<s property 6or .is
maintenance. W.en one takes more t.an .is
maintenance reGuires]8e .e a capita"ist or a
communist].e is a t.ie6# and as suc. .e is
"ia8"e to 8e punis.ed 8y t.e "aws o6 nature.
$.e wea"t. o6 t.e wor"d s.ou"d 8e used 6or t.e
we"6are o6 a"" "i7in- entities# 6or t.at is t.e p"an
o6 Cot.er %ature. /7eryone .as t.e ri-.t to "i7e
8y uti"iPin- t.e wea"t. o6 t.e :ord. W.en peop"e
"earn t.e art o6 scienti6ica""y uti"iPin- t.e :ord<s
property# t.ey wi"" no "on-er encroac. upon one
anot.er<s ri-.ts. $.en an idea" society can 8e
6ormed. $.e 8asic princip"e 6or suc. a spiritua"
12
society is stated in t.e 6irst mantra o6 r%
9opani!ad=
V`X7Xsyam idaa sar7aa
yat kica ja-atyXa ja-at
tena tyaktena 8.ujVt.X
mX -Rd.a_ kasya s7id d.anam
M/7eryt.in- animate or inanimate t.at is wit.in
t.e uni7erse is contro""ed and owned 8y t.e
:ord. 9ne s.ou"d t.ere6ore accept on"y t.ose
t.in-s necessary 6or .imse"6# w.ic. are set aside
as .is Guota# and s.ou"d not accept ot.er t.in-s#
knowin- we"" to w.om t.ey 8e"on-.[
22.ERSTa conscious de7otees know 7ery we""
t.at t.is materia" wor"d is desi-ned 8y t.e
comp"ete arran-ement [IS9 In0oc'tion] o6 t.e
:ord to 6u"6i"" a"" t.e necessities o6 "i6e 6or a""
"i7in- 8ein-s# wit.out t.eir .a7in- to encroac.
upon t.e "i6e or ri-.ts o6 one anot.er. $.is
comp"ete arran-ement a66ords t.e proper Guota
o6 wea"t. 6or e7eryone accordin- to .is rea"
needs# and t.us e7eryone may "i7e peace6u""y
accordin- to t.e princip"e o6 p"ain "i7in- and
.i-. t.inkin-. (n6ortunate"y# materia"ists w.o
.a7e neit.er 6ait. in t.e p"an o6 Dod nor any
aspiration 6or .i-.er spiritua" de7e"opment
misuse t.eir Dod--i7en inte""i-ence on"y to
au-ment t.eir materia" possessions. $.ey de7ise
many systems]suc. as capita"ism and
materia"istic communism]to ad7ance t.eir
materia" position. $.ey are not interested in t.e
"aws o6 Dod or in a .i-.er -oa". A"ways an4ious
to 6u"6i"" t.eir un"imited desires 6or sense
-rati6ication# t.ey are conspicuous 8y t.eir
a8i"ity to e4p"oit t.eir 6e""ow "i7in- 8ein-s.
23. [-onc(usion] W.en .uman society -i7es up
t.ese e"ementary 6au"ts enumerated 8y UrV"a
;Wpa Dos7XmV )atyhra# etc.+# a"" enmity wi""
cease 8etween men and anima"s# capita"ists and
communists# and so 6ort.. 1n addition# a""
pro8"ems o6 economic or po"itica"
ma"adjustment and insta8i"ity wi"" 8e so"7ed.
$.is pure consciousness is awakened 8y t.e
proper spiritua" education and practice o66ered
scienti6ica""y 8y t.e ERSTa consciousness
mo7ement.
24.$.is ERSTa consciousness mo7ement o66ers a
spiritua" community t.at can 8rin- a8out a
peace6u" condition in t.e wor"d. /7ery
inte""i-ent man s.ou"d puri6y .is consciousness
and rid .imse"6 o6 t.e a8o7e-mentioned si4
.indrances to de7otiona" ser7ice 8y takin-
w.o"e.earted s.e"ter o6 t.is ERSTa
consciousness mo7ement.
13
TEXT THEE
39Q
utshn ncayd dharyt
tat-tat-karma-pravartant
saga-tygt sato vtte
abhr bhakt prasdhyat
SYNONYMS
utsX.Xt]8y ent.usiasm ni`cayXt]8y
con6idence d.airyXt]8y patience tat-tat-karma
]7arious acti7ities 6a7ora8"e 6or de7otiona"
ser7ice pra7artanXt]8y per6ormin- sab-a-
tyX-Xt]8y -i7in- up t.e association o6
nonde7otees sata_]o6 t.e -reat pre7ious
XcXryas 7Rtte_]8y 6o""owin- in t.e 6ootsteps
SaY8.i_]8y t.ese si4 8.akti_]de7otiona"
ser7ice prasid.yati]ad7ances or 8ecomes
success6u".
TRANSLATION
$.ere are si4 princip"es 6a7ora8"e to t.e
e4ecution o6 pure de7otiona" ser7ice= )1+ 8ein-
ent.usiastic# )2+ endea7orin- wit. con6idence#
)3+ 8ein- patient# )4+ actin- accordin- to
re-u"ati7e princip"es Fsuc. as `ra7aTaa kVrtanaa
7iSTo_ smaraTam
40
] .earin-# c.antin- and
remem8erin- ERSTaH# )5+ a8andonin- t.e
association o6 nonde7otees# and )'+ 6o""owin- in
t.e 6ootsteps o6 t.e pre7ious XcXryas. $.ese si4
princip"es undou8ted"y assure t.e comp"ete
success o6 pure de7otiona" ser7ice.
PURPORT
1.Le7otiona" ser7ice is not a matter o6
sentimenta" specu"ation or ima-inati7e ecstasy.
3*
Cost >ited $e4t
40
SB 7.5.23
1ts su8stance is practica" acti7ity
41
. UrV"a ;Wpa
Dos7XmV# in .is 3.akti-rasXmRta-sind.u
)1.1.11+
42
# .as de6ined de7otiona" ser7ice as
6o""ows=
anyX8.i"XSitX-`Wnyaa
jXna-karmXdy-anX7Rtam
XnukW"yena kRSTXnu-
`V"anaa 8.aktir uttamX

M(ttamX 8.akti# or una""oyed de7otion unto t.e
Supreme 5ersona"ity o6 Dod.ead# UrV ERSTa#
in7o"7es t.e renderin- o6 de7otiona" ser7ice in a
way t.at is 6a7ora8"e to t.e :ord. $.is
de7otiona" ser7ice s.ou"d 8e 6ree 6rom any
e4traneous moti7e and de7oid o6 6ruiti7e karma#
impersona" jXna and a"" ot.er se"6is. desires.[
2.3.akti is a sort o6 cu"ti7ation [si('n'.]. As
soon as we say Mcu"ti7ation#[ we must re6er to
acti7ity. >u"ti7ation o6 spiritua"ity does not mean
sittin- down id"y 6or meditation# as some
pseudo-yo-Vs teac.. Suc. id"e meditation may
8e -ood 6or t.ose w.o .a7e no in6ormation o6
de7otiona" ser7ice# and 6or t.is reason it is
sometimes recommended as a way to c.eck
distractin- materia"istic acti7ities. Ceditation
means stoppin- a"" nonsensica" acti7ities# at "east
6or t.e time 8ein-. Le7otiona" ser7ice# .owe7er#
not on"y puts an end to a"" nonsensica" mundane
acti7ities# 8ut a"so en-a-es one in meanin-6u"
de7otiona" acti7ities. UrV 5ra."Xda Ca.XrXja
recommends )Cad.ya 1*.1'+=
`ra7aTaa kVrtanaa 7iSTo_
smaraTaa pXda-se7anam
41
1nu-silanam
42
Madhya 19.167
arcanaa 7andanaa dXsyaa
sak.yam Xtma-ni7edanam
$.e nine processes o6 de7otiona" ser7ice are as
6o""ows=
1. .earin- t.e name and -"ories o6 t.e
Supreme 5ersona"ity o6 Dod.ead
2. c.antin- His -"ories
3. remem8erin- t.e :ord
4. ser7in- t.e :ord<s 6eet
5. wors.ipin- t.e Leity
'. o66erin- o8eisances unto t.e :ord
&. actin- as t.e :ord<s ser7ant
K. makin- 6riends wit. t.e :ord
*. surrenderin- onese"6 6u""y to t.e :ord
:;rava$am# or .earin-# is t.e 6irst step in
acGuirin- transcendenta" know"ed-e. 9ne s.ou"d
not -i7e aura" reception to unaut.oriPed persons#
8ut s.ou"d approac. t.e proper person# as
recommended in &ha#avad-#%t )4.34+=
tad 7idd.i praTipXtena
paripra`nena se7ayX
upadekSyanti te jXnaa
jXninas tatt7a-dar`ina_
MQust try to "earn t.e trut. 8y approac.in- a
spiritua" master. 1nGuire 6rom .im su8missi7e"y
and render ser7ice unto .im. $.e se"6-rea"iPed
sou" can impart know"ed-e unto you 8ecause .e
.as seen t.e trut..[
4. 1t is 6urt.er recommended in t.e <u$2aka
Upani!ad# tad-7ijXnXrt.aa sa -urum
e7X8.i-acc.et= M$o understand t.at
transcendenta" science# one must approac. a
8ona 6ide spiritua" master.[ ["6 1.2.12] $.us
t.is met.od o6 su8missi7e"y recei7in-
transcendenta" con6identia" know"ed-e is not
14
mere"y 8ased on menta" specu"ation. 1n t.is
re-ard# UrV >aitanya Ca.Xpra8.u to"d ;Wpa
Dos7XmV=
brahm$2a bhramite kona bh#yavn j%va
#uru-k!$a-prasde pya bhakti-lat-b%ja
M1n t.e course o6 tra7ersin- t.e uni7ersa"
creation o6 3ra.mX# some 6ortunate sou" may
recei7e t.e seed o6 8.akti-"atX# t.e creeper o6
de7otiona" ser7ice. $.is is a"" 8y t.e -race o6
-uru and ERSTa.[ )>> 2.1*.151+ $.e materia"
wor"d is a p"ace o6 con6inement 6or t.e "i7in-
entities w.o are 8y nature Xnandamaya#
p"easure-seekin-. $.ey actua""y want to 8e 6ree
6rom t.e con6inement o6 t.is wor"d o6
conditiona" .appiness# 8ut not knowin- t.e
process o6 "i8eration# t.ey are 8ound to
transmi-rate 6rom one species o6 "i6e to anot.er
and 6rom one p"anet to anot.er. 1n t.is way t.e
"i7in- entities are wanderin- t.rou-.out t.e
materia" uni7erse. W.en 8y -ood 6ortune one
comes in contact wit. a pure de7otee and .ears
6rom .im patient"y# one 8e-ins to 6o""ow t.e pat.
o6 de7otiona" ser7ice. Suc. an opportunity is
o66ered to a person w.o is sincere. $.e
1nternationa" Society 6or Eris.na >onsciousness
is -i7in- suc. a c.ance to .umanity at "ar-e. 16
8y 6ortune one takes ad7anta-e o6 t.is
opportunity to en-a-e in de7otiona" ser7ice# t.e
pat. o6 "i8eration immediate"y opens.
.:nthusi's. (6ts'h'n)
9ne s.ou"d accept t.is opportunity to return
.ome# 8ack to Dod.ead# 7ery ent.usiastica""y.
Wit.out ent.usiasm# one cannot 8e success6u".
/7en in t.e materia" wor"d one .as to 8e 7ery
ent.usiastic in .is particu"ar 6ie"d o6 acti7ity in
order to 8ecome success6u". A student#
8usinessman# artist or anyone e"se w.o wants
success in .is "ine must 8e ent.usiastic.
Simi"ar"y# one .as to 8e 7ery ent.usiastic in
de7otiona" ser7ice. /nt.usiasm means action#
8ut action 6or w.omB $.e answer is t.at one
s.ou"d a"ways act 6or ERSTa]kRSTXrt.Xk.i"a-
ceS^X )3.akti-rasXmRta-sind.u+. [7ef;;]
'.1n a"" p.ases o6 "i6e one .as to per6orm
de7otiona" acti7ities under t.e direction o6 t.e
spiritua" master in order to attain per6ection in
8.akti-yo-a. 1t is not t.at one .as to con6ine or
narrow one<s acti7ities. ERSTa is a""-per7adin-.
$.ere6ore not.in- is independent o6 ERSTa# as
ERSTa Himse"6 states in &ha#avad-#%t )*.4+=
mayX tatam idaa sar7aa
ja-ad a7yakta-mWrtinX-
mat-st.Xni sar7a-8.WtXni
na cX.aa teS7 a7ast.ita_
M3y Ce# in Cy unmani6ested 6orm# t.is entire
uni7erse is per7aded. A"" 8ein-s are in Ce# 8ut 1
am not in t.em.[ (nder t.e direction o6 t.e 8ona
6ide spiritua" master# one .as to make e7eryt.in-
6a7ora8"e 6or ERSTa<s ser7ice. !or e4amp"e# at
present we are usin- a dictap.one. $.e
materia"ist w.o in7ented t.is mac.ine intended
it 6or 8usinessmen or writers o6 mundane su8ject
matters. He certain"y ne7er t.ou-.t o6 usin- t.e
dictap.one in Dod<s ser7ice# 8ut we are usin-
t.is dictap.one to write ERSTa conscious
"iterature. 96 course# t.e manu6acture o6 t.e
dictap.one is w.o""y wit.in t.e ener-y o6
ERSTa. A"" t.e parts o6 t.e instrument# inc"udin-
t.e e"ectronic 6unctions# are made 6rom di66erent
com8inations and interactions o6 t.e 6i7e 8asic
types o6 materia" ener-y]name"y# bh-mi' jala'
a#ni' vyu and ka
&%
. $.e in7entor used .is
8rain to make t.is comp"icated mac.ine# and .is
8rain# as we"" as t.e in-redients# were supp"ied
8y ERSTa. Accordin- to t.e statement o6 ERSTa#
mat-sthni sarva-bh-tni= M/7eryt.in- is
dependin- on Cy ener-y.[
44
$.us t.e de7otee
can understand t.at since not.in- is independent
o6 ERSTa<s ener-y# e7eryt.in- s.ou"d 8e
do7etai"ed in His ser7ice.
&./ndea7or e4ecuted wit. inte""i-ence in ERSTa
consciousness is ca""ed utsha# or ent.usiasm
45
.
$.e de7otees 6ind t.e correct means 8y w.ic.
e7eryt.in- can 8e uti"iPed in t.e ser7ice o6 t.e
:ord )nirbandha) k!$a-sambandhe yukta3
vair#yam u*yate+
46
. $.e e4ecution o6
de7otiona" ser7ice is not a matter o6 id"e
meditation 8ut practica" action in t.e 6ore-round
o6 spiritua" "i6e.
*.P'tience & -onfidence(5isc')'d &
3h'ir)'t)
$.ese acti7ities must 8e e4ecuted wit. p'tience.
9ne s.ou"d not 8e impatient in ERSTa
consciousness. 1ndeed# t.is ERSTa consciousness
mo7ement was started sin-"e-.anded"y# and in
t.e 8e-innin- t.ere was no response# 8ut
8ecause we continued to e4ecute our de7otiona"
acti7ities wit. patience# peop"e -radua""y 8e-an
to understand t.e importance o6 t.is mo7ement#
and now t.ey are ea-er"y participatin-. 9ne
s.ou"d not 8e impatient in disc.ar-in-
de7otiona" ser7ice# 8ut s.ou"d take instructions
6rom t.e spiritua" master and e4ecute t.em wit.
patience# dependin- on t.e mercy o6 -uru and
43
3D '.BBB Sank.yaJJ
44
3D &.BB Ac.intya 8.eda a8.eda
45
Le6inition.
4'
F H >itationB
15
ERSTa. $.e success6u" e4ecution o6 ERSTa
conscious acti7ities reGuires 8ot. patience and
con6idence. A new"y married -ir" natura""y
e4pects o66sprin- 6rom .er .us8and# 8ut s.e
cannot e4pect to .a7e t.em immediate"y a6ter
marria-e. 96 course# as soon as s.e is married
s.e can attempt to -et a c.i"d# 8ut s.e must
surrender to .er .us8and# con6ident t.at .er
c.i"d wi"" de7e"op and 8e 8orn in due time.
Simi"ar"y# in de7otiona" ser7ice surrender means
t.at one .as to 8ecome confident. $.e de7otee
t.inks# avaya rak!ibe k!$a
47
= MERSTa wi""
sure"y protect me and -i7e me .e"p 6or t.e
success6u" e4ecution o6 de7otiona" ser7ice.[ $.is
is ca""ed con6idence.
,.7egu('ti0e Princip(es (T't ! t't <'r.'
pr'0'rt'n't).
As a"ready e4p"ained# one s.ou"d not 8e id"e 8ut
s.ou"d 8e 7ery ent.usiastic a8out e4ecutin- t.e
re-u"ati7e princip"es]tat-tat-karma-pravartana.
%e-"ect o6 t.e re-u"ati7e princip"es wi"" destroy
de7otiona" ser7ice. 1n t.is ERSTa consciousness
mo7ement t.ere are 6our 8asic re-u"ati7e
princip"es
48
# 6or8iddin- i""icit se4# meat-eatin-#
-am8"in- and into4ication. A de7otee must 8e
7ery ent.usiastic a8out 6o""owin- t.ese
princip"es. 16 .e 8ecomes s"ack in 6o""owin- any
o6 t.em# .is pro-ress wi"" certain"y 8e c.ecked.
UrV"a ;Wpa Dos7XmV t.ere6ore recommends#
tat-tat-karma-pravartant= M9ne must strict"y
6o""ow t.e re-u"ati7e princip"es o6 vaidh%
bhakti.[ 1n addition to t.ese 6our pro.i8itions
)yama+# t.ere are positi7e re-u"ati7e princip"es
)niyama+# suc. as t.e dai"y c.antin- o6 si4teen
rounds on japa-ml 8eads. $.ese re-u"ati7e
4&
F H >itation @ 3.akti7inode Son-
4K
!our princip"es and si4teen rounds
acti7ities must 8e 6ait.6u""y per6ormed wit.
ent.usiasm. $.is is ca""ed tat-tat-karma-
pravartana# or 7aried en-a-ement in de7otiona"
ser7ice.
1/.S'ng' t)'g't
!urt.ermore# in order to 8e success6u" in
de7otiona" ser7ice one must -i7e up t.e
association o6 undesira8"e peop"e. $.is inc"udes
karm%s' j8n%s' yo#%s and ot.er nonde7otees.
9nce UrV >aitanya Ca.Xpra8.u was asked 8y
one o6 His .ouse.o"der de7otees a8out t.e
-enera" princip"es o6 AaiSTa7ism# as we"" as t.e
-enera" routine acti7ities o6 t.e AaiSTa7a# and
UrV >aitanya Ca.Xpra8.u immediate"y rep"ied#
asat-sa/#a-ty#a',ei vai!$ava-*ra=
M>.aracteristica""y# a AaiSTa7a is one w.o -i7es
up t.e association o6 wor"d"y peop"e# or
nonde7otees.[ UrV"a %arottama dXsa Z.Xkura
.as t.ere6ore recommended# t/dera *ara$a sevi
bhakta-sane vsa= one .as to "i7e in t.e
company o6 pure de7otees and e4ecute t.e
re-u"ati7e princip"es "aid down 8y t.e pre7ious
XcXryas# t.e si4 Dos7XmVs )name"y# UrV ;Wpa
Dos7XmV# UrV SanXtana Dos7XmV# UrV QV7a
Dos7XmV# UrV ;a-.unXt.a dXsa Dos7XmV# UrV
DopX"a 3.a^^a Dos7XmV and UrV ;a-.unXt.a
3.a^^a Dos7XmV+. 16 one "i7es in t.e association
o6 de7otees# t.ere is "itt"e c.ance o6 associatin-
wit. nonde7otees. $.e 1nternationa" Society 6or
Eris.na >onsciousness is openin- many centers
just to in7ite peop"e to "i7e in t.e company o6
de7otees and practice t.e re-u"ati7e princip"es o6
spiritua" "i6e.
11.[=o((o>ing Pre0ioius (s'to-0rtti)]
Ac.aryasLe7otiona" ser7ice means
transcendenta" acti7ities. 9n t.e transcendenta"
p"at6orm t.ere is no contamination 8y t.e t.ree
modes o6 materia" nature. $.is is ca""ed
viuddha-sattva# t.e p"at6orm o6 pure -oodness#
or -oodness 6ree 6rom contamination 8y t.e
Gua"ities o6 passion and i-norance.
49
1n t.is
ERSTa consciousness mo7ement we reGuire
e7eryone to rise ear"y in t.e mornin-# 8y 6our
A.C.#and attend ma/#ala-rati# or mornin-
wors.ip# t.en read r%mad-&h#avatam#
per6orm k%rtana# and so 6ort.. $.us we .o"d
continuous acti7ities in de7otiona" ser7ice
twenty-6our .ours dai"y. $.is is ca""ed sato vtti#
or 6o""owin- in t.e 6ootsteps o6 t.e pre7ious
*ryas w.o e4pert"y 6i""ed e7ery moment o6
time wit. ERSTa conscious acti7ities.
12.Su..'r)
16 one strict"y 6o""ows t.e ad7ice -i7en in t.is
7erse 8y UrV"a ;Wpa Dos7XmV]name"y# 8ein-
ent.usiastic# 8ein- con6ident# 8ein- patient#
-i7in- up t.e association o6 unwanted persons#
6o""owin- t.e re-u"ati7e princip"es and
remainin- in t.e association o6 de7otees]one is
sure to ad7ance in de7otiona" ser7ice.
F$5617TTI] 1n t.is re-ard UrV"a
3.aktisidd.Xnta Saras7atV Z.Xkura remarks t.at
t.e cu"ti7ation o6 know"ed-e 8y p.i"osop.ica"
specu"ation# t.e co""ection o6 mundane opu"ence
8y t.e ad7ancement o6 6ruiti7e acti7ities# and t.e
desire 6or yo#a-siddhis# materia" per6ections# are
a"" contrary to t.e princip"es o6 de7otiona"
ser7ice. 9ne .as to 8ecome t.orou-."y ca""ous
to suc. nonpermanent acti7ities and turn .is
intention instead to t.e re-u"ati7e princip"es o6
de7otiona" ser7ice. Accordin- to &ha#avad-#%t
)2.'*+=
4*
Sato vrtti
1'
yX ni`X sar7a-8.WtXnXa
tasyXa jX-arti saayamV
yasyXa jX-rati 8.WtXni
sX ni`X pa`yato mune_
MW.at is ni-.t 6or a"" 8ein-s is t.e time o6
awakenin- 6or t.e se"6-contro""ed and t.e time
o6 awakenin- 6or a"" 8ein-s is ni-.t 6or t.e
introspecti7e sa-e.[
13./n-a-ement in t.e de7otiona" ser7ice o6 t.e
:ord is t.e "i6e and sou" o6 t.e "i7in- entity. 1t is
t.e desired -oa" and supreme per6ection o6
.uman "i6e. 9ne .as to 8ecome con6ident a8out
t.is# and one a"so .as to 8e con6ident t.at a""
acti7ities ot.er t.an de7otiona" ser7ice]suc. as
menta" specu"ation# 6ruiti7e work or mystic
endea7or]wi"" ne7er yie"d any endurin-
8ene6it. >omp"ete con6idence in t.e pat. o6
de7otiona" ser7ice wi"" ena8"e one to attain .is
desired -oa"# 8ut attemptin- to 6o""ow ot.er
pat.s wi"" on"y succeed in makin- one rest"ess.
1n t.e Se7ent. >anto o6 t.e r%mad-
&h#avatam it is stated
50
= M9ne must 8e ca"m"y
con7inced t.at t.ose w.o .a7e -i7en up
de7otiona" ser7ice to en-a-e in se7ere austerities
6or ot.er purposes are not puri6ied in t.eir
minds# despite t.eir ad7anced austerities#
8ecause t.ey .a7e no in6ormation o6 t.e
transcendenta" "o7in- ser7ice o6 t.e :ord.[
14.1t is 6urt.er stated in t.e Se7ent. >anto=
MA"t.ou-. menta" specu"ators and 6ruiti7e actors
may per6orm -reat austerities and penances# t.ey
sti"" 6a"" down 8ecause t.ey do not .a7e
50
1n %arayana Ca.araja<s pu8"ication o6 1nuvrtti we read
t.at Sri"a 3.S. Saras7ati says t.is is 6rom t.e 5rayers 8y
Lemi-ods S.3. 10.2.32-33 >an<t 6ind it in >anto &.
$ranscri8in- errorB
in6ormation a8out t.e "otus 6eet o6 t.e :ord.[
$.e de7otees o6 t.e :ord# .owe7er# ne7er 6a""
down. 1n &ha#avad-#%t )*.31+# t.e Supreme
5ersona"ity o6 Dod.ead assures Arjuna#
kaunteya pratijn%hi na me bhakta) pra$ayati=
M9 son o6 EuntV# dec"are it 8o"d"y t.at Cy
de7otee ne7er peris.es.[
15.A-ain in &ha#avad-#%t )2.40+ ERSTa says=
ne.X8.ikrama-nX`o <sti
pratya7Xyo na 7idyate
s7a"pam apy asya d.armasya
trXyate ma.ato 8.ayXt
M1n t.is endea7or t.ere is no "oss or diminution#
and a "itt"e ad7ancement on t.is pat. can protect
one 6rom t.e most dan-erous type o6 6ear.[
1'.
51
Le7otiona" ser7ice is so pure and per6ect
t.at once .a7in- 8e-un# one is 6orci8"y dra--ed
to u"timate success. Sometimes a person wi""
-i7e up .is ordinary materia" en-a-ements and
out o6 sentiment take s.e"ter o6 t.e "otus 6eet o6
t.e Supreme :ord and t.us 8e-in t.e
pre"iminary e4ecution o6 de7otiona" ser7ice.
/7en i6 suc. an immature de7otee 6a""s down#
t.ere is no "oss on .is part. 9n t.e ot.er .and#
w.at is t.e -ain o6 one w.o e4ecutes t.e
prescri8ed duties accordin- to .is 7arTa and
X`rama 8ut does not take to de7otiona" ser7iceB
A"t.ou-. a 6a""en de7otee may take .is ne4t
8irt. in a "ow 6ami"y# .is de7otiona" ser7ice wi""
nonet.e"ess resume 6rom w.ere it "e6t o66.
Le7otiona" ser7ice is ahaituky apratihat it is
not t.e e66ect o6 any mundane cause# nor can it
8e terminated 8y any mundane cause or
permanent"y curtai"ed 8y any materia"
51
F H $.ere are 6our or 6i7e citations to 8e 6ound .ereJ
interruption. $.ere6ore a de7otee s.ou"d 8e
con6ident a8out .is en-a-ement and s.ou"d not
8e 7ery interested in t.e acti7ities o6 t.e karm%s'
j8n%s and yo#%s.
1&.$.ere are certain"y many -ood Gua"ities
amon- 6ruiti7e actors# p.i"osop.ica" specu"ators
and mystic yo-Vs# 8ut a"" -ood Gua"ities
automatica""y de7e"op in t.e c.aracter o6 a
de7otee. %o e4traneous endea7or is needed. As
con6irmed 8y r%mad-&h#avatam )5.1K.12+# a""
t.e -ood Gua"ities o6 t.e demi-ods mani6est
pro-ressi7e"y in one w.o .as de7e"oped pure
de7otiona" ser7ice. 3ecause a de7otee is not
interested in any materia" acti7ity# .e does not
8ecome materia""y contaminated. He is
immediate"y situated on t.e p"at6orm o6
transcendenta" "i6e. Howe7er# one w.o en-a-es
in mundane acti7ity]8e .e a so-ca""ed j8n%'
yo#%' karm%# p.i"ant.ropist# nationa"ist# or
w.ate7er]cannot attain t.e .i-.er sta-e o6
mahtm. He remains a durtm# or cripp"e-
minded person. Accordin- to &ha#avad-#%t
)*.13+=
ma.XtmXnas tu mXa pXrt.a
dai7Va prakRtim X`ritX_
8.ajanty ananya-manaso
jXt7X 8.WtXdim a7yayam
M9 son o6 5Rt.X# t.ose w.o are not de"uded# t.e
-reat sou"s# are under t.e protection o6 t.e di7ine
nature. $.ey are 6u""y en-a-ed in de7otiona"
ser7ice 8ecause t.ey know Ce as t.e Supreme
5ersona"ity o6 Dod.ead# ori-ina" and
ine4.austi8"e.[
1K.[Su..'r)] Since a"" t.e de7otees o6 t.e
:ord are under t.e protection o6 His supreme
potency# t.ey s.ou"d not de7iate 6rom t.e pat. o6
1&
de7otiona" ser7ice and take to t.e pat. o6 t.e
karm%' j8n% or yo#%. $.is is ca""ed utshn
ni*ayd dhairyt tat-tat-karma-pravartant#
ent.usiastica""y e4ecutin- t.e re-u"ati7e
acti7ities o6 de7otiona" ser7ice wit. patience and
con6idence. 1n t.is way one can ad7ance in
de7otiona" ser7ice wit.out .indrance.
1K
TEXT !O"
dadt pratght
guhyam khyt pcchat
bhukte bho|ayate cava
a-vdha prt-akaam
SYNONYMS
dadXti]-i7es c.arity prati-R.TXti]accepts in
return -u.yam]con6identia" topics Xk.yXti]
e4p"ains pRcc.ati]enGuires 8.ubkte]eats
8.ojayate]6eeds ca]a"so e7a]certain"y
Sa^-7id.am]si4 kinds prVti]o6 "o7e
"akSaTam]symptoms.
TRANSLATION
966erin- -i6ts in c.arity# acceptin- c.arita8"e
-i6ts# re7ea"in- one<s mind in con6idence#
inGuirin- con6identia""y# acceptin- prasXda and
o66erin- prasXda are t.e si4 symptoms o6 "o7e
s.ared 8y one de7otee and anot.er.
PURPORT
1.1n t.is 7erse UrV"a ;Wpa Dos7XmV e4p"ains
.ow to per6orm de7otiona" acti7ities in t.e
association o6 ot.er de7otees. $.ere are si4
kinds o6 acti7ities= )1+ -i7in- c.arity to t.e
de7otees# )2+ acceptin- 6rom t.e de7otees
w.ate7er t.ey may o66er in return# )3+ openin-
one<s mind to t.e de7otees# )4+ inGuirin- 6rom
t.em a8out t.e con6identia" ser7ice o6 t.e :ord#
)5+ .onorin- prasXda# or spiritua" 6ood# -i7en 8y
t.e de7otees# and )'+ 6eedin- t.e de7otees wit.
prasXda. An e4perienced de7otee e4p"ains# and
an ine4perienced de7otee "earns 6rom .im. $.is
is #uhyam khyti p**hati. W.en a de7otee
distri8utes prasda# remnants o6 6ood o66ered to
t.e Supreme 5ersona"ity o6 Dod.ead# in order to
maintain our spirit o6 de7otiona" ser7ice we must
accept t.is prasXda as t.e :ord<s -race recei7ed
t.rou-. t.e pure de7otees. We s.ou"d a"so in7ite
pure de7otees to our .ome# o66er t.em prasda
and 8e prepared to p"ease t.em in a"" respects.
$.is is ca""ed bhu/kte bhojayate *aiva.
2./7en in ordinary socia" acti7ities# [$] t.ese si4
types o6 dea"in-s 8etween two "o7in- 6riends are
a8so"ute"y necessary. !or instance# w.en one
8usinessman wis.es to contact anot.er
8usinessman .e arran-es a 6east in a .ote"# and
o7er t.e 6east open"y e4presses w.at .e wis.es
to do. He t.en inGuires 6rom .is 8usiness 6riend
.ow .e s.ou"d act# and sometimes presents are
e4c.an-ed. $.us w.ene7er t.ere is a dea"in- o6
prVti# or "o7e in intimate dea"in-s# t.ese si4
acti7ities are e4ecuted. 1n t.e pre7ious 7erse#
UrV"a ;Wpa Dos7XmV ad7ised t.at one s.ou"d
renounce wor"d"y association and keep company
wit. t.e de7otees )sa/#a-ty#t sato vtte)+. $.e
1nternationa" Society 6or Eris.na >onsciousness
[B] .as 8een esta8"is.ed to 6aci"itate t.ese si4
kinds o6 "o7in- e4c.an-es 8etween de7otees.
$.is Society was started sin-"e-.anded"y# 8ut
8ecause peop"e are comin- 6orward and dea"in-
wit. t.e -i7e-and-take po"icy# t.e Society is now
e4pandin- a"" o7er t.e wor"d. We are -"ad t.at
peop"e are donatin- 7ery "i8era""y to t.e
de7e"opment o6 t.e Society<s acti7ities# and
peop"e are a"so ea-er"y acceptin- w.ate7er
.um8"e contri8ution we are -i7in- t.em in t.e
s.ape o6 8ooks and ma-aPines dea"in- strict"y
wit. t.e su8ject matter o6 ERSTa consciousness.
We sometimes .o"d Hare ERSTa 6esti7a"s and
in7ite "i6e mem8ers and 6riends to participate in
t.e 6eastin- 8y acceptin- prasXda. A"t.ou-.
most o6 our mem8ers come 6rom t.e .i-.er
run-s o6 society# t.ey nonet.e"ess come and take
w.ate7er "itt"e prasXda we are a8"e to o66er t.em.
Sometimes t.e mem8ers and supporters inGuire
7ery con6identia""y a8out t.e met.ods o6
per6ormin- de7otiona" ser7ice# and we try to
e4p"ain t.is. 1n t.is way our Society is
success6u""y spreadin- a"" o7er t.e wor"d# and
t.e inte""i-entsia o6 a"" countries is -radua""y
appreciatin- our ERSTa conscious acti7ities. $.e
"i6e o6 t.e ERSTa conscious society is nouris.ed
8y t.ese si4 types o6 "o7in- e4c.an-e amon- t.e
mem8ers t.ere6ore peop"e must 8e -i7en t.e
c.ance to associate wit. t.e de7otees o6
1SE>9% 8ecause simp"y 8y reciprocatin- in t.e
si4 ways mentioned a8o7e an ordinary man can
6u""y re7i7e .is dormant ERSTa consciousness
52
.
1n &ha#avad-#%t )2.'2+ it is stated# sa/#t
sa8jyate kma)= one<s desires and am8itions
de7e"op accordin- to t.e company one keeps. 1t
is o6ten said t.at a man is known 8y .is
company# and i6 an ordinary man associates wit.
de7otees# .e wi"" certain"y de7e"op .is dormant
ERSTa consciousness. $.e understandin- o6
ERSTa consciousness is innate [-] in e7ery
"i7in- entity# and it is a"ready de7e"oped to some
e4tent w.en t.e "i7in- entity takes a .uman
8ody. 1t is said in +aitanya-*aritmta )Cad.ya
22.10&+=
nitya-siddha k!$a-prema =sdhya0 kabhu naya
rava$di-uddha-*itte karaye udaya
M5ure "o7e 6or ERSTa is eterna""y esta8"is.ed in
t.e .earts o6 "i7in- entities. 1t is not somet.in-
to 8e -ained 6rom anot.er source. W.en t.e
52
9ne does not .a7e to -o to 5ra8.upada<s M5ure de7otee
Dod8rot.ers[ )$.ou-. .e may+.
1*
.eart is puri6ied 8y .earin- and c.antin-# t.e
"i7in- entity natura""y awakens.[ Since ERSTa
consciousness is in.erent in e7ery "i7in- entity#
e7eryone s.ou"d 8e -i7en a c.ance to .ear a8out
ERSTa. Simp"y 8y .earin- and c.antin-]
rava$a3 k%rtanam]one<s .eart is direct"y
puri6ied# and one<s ori-ina" ERSTa consciousness
is immediate"y awakened. ERSTa consciousness
is not arti6icia""y imposed upon t.e .eart# it is
a"ready t.ere. W.en one c.ants t.e .o"y name o6
t.e Supreme 5ersona"ity o6 Dod.ead# t.e .eart is
c"eansed o6 a"" mundane contamination. 1n t.e
6irst stanPa o6 His r% ik!!"aka# :ord UrV
>aitanya Ca.Xpra8.u says=
*eto-darpa$a-mrjanam bhava-mah-dv#ni-
nirvpa$a3
reya)-kairava-*andrik-vitara$a3 vidy-
vadh--j%vanam
nandmbudhi-vardhana3 prati-pada3
p-r$mtsvdana3
sarvtma-snapana3 para3 vijayate r%-k!$a-
sa/k%rtanam
F>c. Antya 20.12H
MA"" -"ories to t.e UrV ERSTa sabkVrtana# w.ic.
c"eanses t.e .eart o6 a"" t.e dust accumu"ated 6or
years and e4tin-uis.es t.e 6ire o6 conditiona"
"i6e# o6 repeated 8irt. and deat.. $.is sabkVrtana
mo7ement is t.e prime 8enediction 6or .umanity
at "ar-e 8ecause it spreads t.e rays o6 t.e
8enediction moon. 1t is t.e "i6e o6 a""
transcendenta" know"ed-e. 1t increases t.e ocean
o6 transcendenta" 8"iss# and it ena8"es us to 6u""y
taste t.e nectar 6or w.ic. we are a"ways
an4ious.[
3.%ot on"y is t.e c.anter o6 t.e ma.X-mantra
puri6ied# 8ut t.e .eart o6 anyone w.o .appens to
.ear t.e transcendenta" 7i8ration o6 >are ?!$a'
>are ?!$a' ?!$a ?!$a' >are >are@ >are
5ma' >are 5ma' 5ma 5ma' >are >are is
a"so c"eansed. /7en t.e sou"s em8odied in "ower
anima"s# insects# trees and ot.er species o6 "i6e
a"so 8ecome puri6ied and prepared to 8ecome
6u""y ERSTa conscious simp"y 8y .earin- t.e
transcendenta" 7i8ration. $.is was e4p"ained 8y
Z.Xkura HaridXsa w.en >aitanya Ca.Xpra8.u
inGuired 6rom .im .ow "i7in- entities "ower t.an
.uman 8ein-s can 8e de"i7ered 6rom materia"
8onda-e. HaridXsa Z.Xkura said t.at t.e
c.antin- o6 t.e .o"y names is so power6u" t.at
e7en i6 one c.ants in t.e remotest parts o6 t.e
jun-"e# t.e trees and anima"s wi"" ad7ance in
ERSTa consciousness simp"y 8y .earin- t.e
7i8ration. $.is was actua""y pro7ed 8y UrV
>aitanya Ca.Xpra8.u Himse"6 w.en He passed
t.rou-. t.e 6orest o6 Q.Xrik.aTYa [--2.2%]. At
t.at time t.e ti-ers# snakes# deer and a"" ot.er
anima"s a8andoned t.eir natura" animosity and
8e-an c.antin- and dancin- in sabkVrtana. 96
course# we cannot imitate t.e acti7ities o6 UrV
>aitanya Ca.Xpra8.u# 8ut we s.ou"d 6o""ow in
His 6ootsteps. We are not power6u" enou-. to
enc.ant t.e "ower anima"s suc. as ti-ers# snakes#
cats and do-s or entice t.em to dance# 8ut 8y
c.antin- t.e .o"y names o6 t.e :ord we can
actua""y con7ert many peop"e t.rou-.out t.e
wor"d to ERSTa consciousness. >ontri8utin- or
distri8utin- t.e .o"y name o6 t.e :ord is a
su8"ime e4amp"e o6 contri8utin- or -i7in-
c.arity )t.e dadti princip"e+. 3y t.e same
token# one must a"so 6o""ow t.e prati#h$ti
princip"e and 8e wi""in- and ready to recei7e t.e
transcendenta" -i6t. 9ne s.ou"d inGuire a8out t.e
ERSTa consciousness mo7ement and open .is
mind in order to understand t.e situation o6 t.is
materia" wor"d. $.us t.e #uhyam khyti
p**hati princip"es can 8e ser7ed.
4.$.e mem8ers o6 t.e 1nternationa" Society 6or
Eris.na >onsciousness in7ite t.e Society<s
mem8ers and supporters to dine wit. t.em w.en
t.ey .o"d "o7e 6easts in a"" t.eir 8ranc.es e7ery
Sunday. Cany interested peop"e come to .onor
prasXda# and w.ene7er possi8"e t.ey in7ite
mem8ers o6 t.e Society to t.eir .omes and 6eed
t.em sumptuous"y wit. prasXda. 1n t.is way
8ot. t.e mem8ers o6 t.e Society and t.e -enera"
pu8"ic are 8ene6ited. 5eop"e s.ou"d -i7e up t.e
company o6 so-ca""ed yo-Vs# jXnVs# karmVs and
p.i"ant.ropists 8ecause t.eir association can
8ene6it no one. 16 one rea""y wants to attain t.e
-oa" o6 .uman "i6e# .e s.ou"d associate wit.
de7otees o6 t.e ERSTa consciousness mo7ement
8ecause it is t.e on"y mo7ement t.at teac.es one
.ow to de7e"op "o7e o6 Dod. ;e"i-ion is t.e
specia" 6unction o6 .uman society# and it
constitutes t.e distinction 8etween .uman
society and anima" society. Anima" society .as
no c.urc.# mosGue or re"i-ious system. 1n a""
parts o6 t.e wor"d# .owe7er downtrodden .uman
society may 8e# t.ere is some system o6 re"i-ion.
/7en tri8a" a8ori-ines in t.e jun-"es a"so .a7e a
system o6 re"i-ion. W.en a re"i-ious system
de7e"ops and turns into "o7e o6 Dod# it is
success6u". As stated in t.e !irst >anto o6
r%mad-&h#avatam )1.2.'+=
sa 7ai puasXa paro d.armo
yato 8.aktir ad.okSaje
a.aituky aprati.atX
yayXtmX suprasVdati
20
M$.e supreme occupation Fd.armaH 6or a""
.umanity is t.at 8y w.ic. men can attain to
"o7in- de7otiona" ser7ice unto t.e transcendent
:ord. Suc. de7otiona" ser7ice must 8e
unmoti7ated and uninterrupted in order to
comp"ete"y satis6y t.e se"6.[
S"##A$
5.16 t.e mem8ers o6 .uman society actua""y want
5eace o6 mind# tranGui""ity and 6riend"y re"ations
8etween men and nations# t.ey must 6o""ow t.e
ERSTa conscious system o6 re"i-ion# 8y w.ic.
t.ey can de7e"op t.eir dormant "o7e 6or ERSTa#
t.e Supreme 5ersona"ity o6 Dod.ead. As soon as
peop"e do so# t.eir minds wi"" immediate"y 8e
6i""ed wit. peace and tranGui""ity.
AN"%TTI
1n t.is re-ard# UrV"a 3.aktisidd.Xnta Saras7atV
Z.Xkura warns a"" de7otees en-a-ed in
8roadcastin- t.e ERSTa consciousness
mo7ement not to speak to t.e impersona"ist
CXyX7XdVs w.o are a"ways determined to
oppose suc. t.eistic mo7ements. $.e wor"d is
6u"" o6 CXyX7XdVs and at.eists# and t.e po"itica"
parties o6 t.e wor"d take ad7anta-e o6 CXyX7Xda
and ot.er at.eistic p.i"osop.ies to promote
materia"ism. Sometimes t.ey e7en 8ack a stron-
party to oppose t.e ERSTa consciousness
mo7ement. $.e CXyX7XdVs and ot.er at.eists do
not want t.e ERSTa consciousness mo7ement to
de7e"op 8ecause it educates peop"e in Dod
consciousness. Suc. is t.e po"icy o6 t.e at.eists.
$.ere is no 8ene6it in 6eedin- a snake mi"k and
8ananas 8ecause t.e snake wi"" ne7er 8e
satis6ied. 9n t.e contrary# 8y takin- mi"k and
8ananas t.e snake simp"y 8ecomes more
poisonous )kevala3 vi!a-vardhanam+. 16 a snake
is -i7en mi"k to drink# its poison simp"y
increases. !or a simi"ar reason# we s.ou"d not
disc"ose our minds to t.e serpent CXyX7XdVs and
karmVs. Suc. disc"osures wi"" ne7er .e"p. 1t is
8est to a7oid association wit. t.em comp"ete"y
and ne7er ask t.em a8out anyt.in- con6identia"
8ecause t.ey cannot -i7e -ood ad7ice. %or
s.ou"d we e4tend in7itations to CXyX7XdVs and
at.eists nor accept t.eir in7itations# 6or 8y suc.
intimate intermin-"in- we may 8ecome a66ected
8y t.eir at.eistic menta"ity )sa/#t sa8jyate
kma)+. 1t is t.e ne-ati7e injunction o6 t.is 7erse
t.at we s.ou"d re6rain 6rom -i7in- anyt.in- to or
acceptin- anyt.in- 6rom t.e CXyX7XdVs and
at.eists. UrV >aitanya Ca.Xpra8.u .as a"so
warned# vi!ay%ra anna khile du!"a haya mana=
M3y eatin- 6ood prepared 8y wor"d"y peop"e# one
s mind 8ecomes wicked[
53
. (n"ess one is 7ery
ad7anced# .e is una8"e to uti"iPe e7eryone<s
contri8ution to 6urt.er t.e ERSTa consciousness
mo7ement t.ere6ore on princip"e one s.ou"d not
accept c.arity 6rom t.e CXyX7XdVs or at.eists.
1ndeed# UrV >aitanya Ca.Xpra8.u .as 6or8idden
de7otees to associate e7en wit. ordinary men
w.o are too addicted to materia" sense
-rati6ication.
&.$.e conc"usion is t.at we s.ou"d a"ways keep
company wit. de7otees# o8ser7e t.e re-u"ati7e
de7otiona" princip"es# 6o""ow in t.e 6ootsteps o6
t.e XcXryas and in 6u"" o8edience carry out t.e
orders o6 t.e spiritua" master. 1n t.is way we
s.a"" 8e a8"e to de7e"op our de7otiona" ser7ice
and dormant ERSTa consciousness. ? $.e
de7otee w.o is neit.er a neop.yte nor a ma.X-
8.X-a7ata )a -reat"y ad7anced de7otee+ 8ut is
53
>>.3.'.2&K
wit.in t.e midd"e status o6 de7otiona" ser7ice is
e4pected to "o7e t.e Supreme 5ersona"ity o6
Dod.ead# make 6riends wit. t.e de7otees# s.ow
6a7or to t.e i-norant and reject t.e jea"ous and
demoniac. 1n t.is 7erse t.ere is 8rie6 mention o6
t.e process o6 makin- "o7in- transactions wit.
t.e Supreme 5ersona"ity o6 Dod.ead and
makin- 6riends wit. t.e de7otees. AAccordin- to
t.e dadXti princip"e# an ad7anced de7otee is
supposed to spend at "east 6i6ty percent o6 .is
income on t.e ser7ice o6 t.e :ord and His
de7otees. UrV"a ;Wpa Dos7XmV [--2.1,.%] .as
set suc. an e4amp"e in .is "i6e. W.en .e decided
to retire# .e distri8uted 6i6ty percent o6 .is "i6e<s
earnin-s to ERSTa<s ser7ice and twenty-6i7e
percent to .is re"ati7es and kept twenty-6i7e
percent 6or persona" emer-encies. $.is e4amp"e
s.ou"d 8e 6o""owed 8y a"" de7otees. W.ate7er
one<s income# 6i6ty percent s.ou"d 8e spent on
8e.a"6 o6 ERSTa and His de7otees# and t.is wi""
6u"6i"" t.e demands o6 dadti.
K.1n t.e ne4t 7erse# UrV"a ;Wpa Dos7XmV
in6orms us w.at kind o6 AaiSTa7a s.ou"d 8e
se"ected as a 6riend and .ow AaiSTa7as s.ou"d
8e ser7ed.
21
TEXT !I%E
ket yasya gr ta manasdryeta
dkst cet praatbh ca bha|antam
am
uray bha|ana-v|am ananyam anya-
nndd-nya-hdam psta-saga-
abdhy
SYNONYMS
kRSTa]t.e .o"y name o6 :ord ERSTa iti]t.us
yasya]o6 w.om -iri]in t.e words or speec.
tam].im manasX]8y t.e mind Xdriyeta]one
must .onour dVkSX]initiation asti]t.ere is
cet]i6 praTati8.i_]8y o8eisances ca]a"so
8.ajantam]en-a-ed in de7otiona" ser7ice
V`am]unto t.e Supreme 5ersona"ity o6
Dod.ead `u`rWSayX]8y practica" ser7ice
8.ajana-7ijam]one w.o is ad7anced in
de7otiona" ser7ice ananyam]wit.out
de7iation anya-nindX-Xdi]o6 8"asp.emy o6
ot.ers# etc `Wnya]comp"ete"y de7oid .Rdam
]w.ose .eart Vpsita]desira8"e sab-a]
association "a8d.yX]8y -ainin-.
TRANSLATION
9ne s.ou"d menta""y .onor t.e de7otee w.o
c.ants t.e .o"y name o6 :ord ERSTa# one s.ou"d
o66er .um8"e o8eisances to t.e de7otee w.o .as
under-one spiritua" initiation FdVkSXH and is
en-a-ed in wors.ipin- t.e Leity# and one s.ou"d
associate wit. and 6ait.6u""y ser7e t.at 5ure
de7otee w.o is ad7anced in unde7iated
de7otiona" ser7ice and w.ose .eart is
comp"ete"y de7oid o6 t.e propensity to criticiPe
ot.ers.
PURPORT
1.1n order to inte""i-ent"y app"y t.e si46o"d
"o7in- reciprocations mentioned in t.e pre7ious
7erse# one must se"ect proper persons wit.
care6u" discrimination. UrV"a ;Wpa Dos7XmV
t.ere6ore ad7ises t.at we s.ou"d meet wit. t.e
AaiSTa7as in an appropriate way# accordin- to
t.eir particu"ar status. 1n t.is 7erse .e te""s us
.ow to dea" wit. t.ree types o6 de7otees]t.e
kaniS^.a-ad.ikXrV# mad.yama-ad.ikXrV and
uttama-ad.ikXrV.
$.e 'ani()ha-adhi'*r+ is a neop.yte
w.o .as recei7ed t.e .ari-nXma initiation
6rom t.e spiritua" master and is tryin- to
c.ant t.e .o"y name o6 ERSTa. 9ne
s.ou"d respect suc. a person wit.in .is
mind as a kaniS^.a-7aiSTa7a.
A madhyama-adhi'*r+ .as recei7ed
spiritua" initiation 6rom t.e spiritua"
master and .as 8een 6u""y en-a-ed 8y
.im in t.e transcendenta" "o7in- ser7ice
o6 t.e :ord. $.e mad.yama-ad.ikXrV
s.ou"d 8e considered to 8e situated
midway in de7otiona" ser7ice.
$.e uttama-adhi'*r+# or .i-.est
de7otee# is one w.o is 7ery ad7anced in
de7otiona" ser7ice. An uttama-ad.ikXrV is
not interested in 8"asp.emin- ot.ers# .is
.eart is comp"ete"y c"ean# and .e .as
attained t.e rea"iPed state o6 una""oyed
ERSTa consciousness. Accordin- to UrV"a
;Wpa Dos7XmV# t.e association and
ser7ice o6 suc. a mah-bh#avata# or
per6ect AaiSTa7a# are most desira8"e.
Pro&ress
2.9ne s.ou"d not remain a kani!"ha-adhikr%#
one w.o is situated on t.e "owest p"at6orm o6
de7otiona" ser7ice and is interested on"y in
wors.ipin- t.e Leity in t.e temp"e. Suc. a
de7otee is descri8ed in t.e /"e7ent. >anto o6
r%mad-&h#avatam )11.2.4&+
54
=
arcXyXm e7a .araye
pWjXa ya_ `radd.aye.ate
na tad-8.akteSu cXnyeSu
sa 8.akta_ prXkRta_ smRta_
MA person w.o is 7ery 6ait.6u""y en-a-ed in t.e
wors.ip o6 t.e Leity in t.e temp"e# 8ut w.o does
not know .ow to 8e.a7e toward de7otees or
peop"e in -enera" is ca""ed a prkta-bhakta# or
kani!"ha-adhikri.[
3.9ne t.ere6ore .as to raise .imse"6 6rom t.e
position o6 kani!"ha-adhikr% to t.e p"at6orm o6
madhyama-adhikr%. $.e madhyama-adhikr%
is descri8ed in r%mad-&h#avatam )11.2.4'+ in
t.is way=
V`7are tad-ad.VneSu
8X"i`eSu d7iSatsu ca
prema-maitrV-kRpopekSX
ya_ karoti sa mad.yama_
M$.e madhyama-adhikr% is a de7otee w.o
wors.ips t.e Supreme 5ersona"ity o6 Dod.ead
as t.e .i-.est o8ject o6 "o7e# makes 6riends wit.
t.e :ord<s de7otees# is merci6u" to t.e i-norant
and a7oids t.ose w.o are en7ious 8y nature.[
54
(dd.a7a# nine yo-endrasB
22
4.$.is is t.e way to cu"ti7ate de7otiona" ser7ice
proper"y t.ere6ore in t.is 7erse UrV"a ;Wpa
Dos7XmV .as ad7ised us .ow to treat 7arious
de7otees. We can see 6rom practica" e4perience
t.at t.ere are di66erent types o6 AaiSTa7as. $.e
prkta-sahajiys -enera""y c.ant t.e Hare
ERSTa mah-mantra# yet t.ey are attac.ed to
women# money and into4ication. A"t.ou-. suc.
persons may c.ant t.e .o"y name o6 t.e :ord#
t.ey are not yet proper"y puri6ied. Suc. peop"e
s.ou"d 8e respected wit.in one<s mind# 8ut t.eir
association s.ou"d 8e a7oided. $.ose w.o are
innocent 8ut simp"y carried away 8y 8ad
association s.ou"d 8e s.own 6a7or i6 t.ey are
ea-er to recei7e proper instructions 6rom pure
de7otees
55
# 8ut t.ose neop.yte de7otees w.o are
actua""y initiated 8y t.e 8ona 6ide spiritua"
master
56
and are serious"y en-a-ed in carryin-
out t.e orders o6 t.e spiritua" master s.ou"d 8e
o66ered respect6u" o8eisances.
0. 5.1n t.is ERSTa consciousness mo7ement
a c.ance is -i7en to e7eryone wit.out
discrimination o6 caste# creed or co"or.
/7eryone is in7ited to join t.is
mo7ement# sit wit. us# take prasXda and
.ear a8out ERSTa.
1. W.en we see t.at someone is actua""y
interested in ERSTa consciousness and
wants to 8e initiated# we accept .im as a
discip"e 6or t.e c.antin- o6 t.e .o"y
name o6 t.e :ord.
55
$wo kinds o6 Eanist.as= A7oid t.e insincere# Guote
Sastra# Duru to t.ose w.o want to ad7ance.
5'
$.is seems to 8e Second 1nitiation. 1n con7ersation
wit. Sanskrita pro6essor in /n-"and 5<pada ca""s 1
st

initiation e4perimenta"# 8ut is enou-. accordin- to Qi7a
Doswami i6 we actua""y 6o""ow.
2. W.en a neop.yte de7otee is actua""y
initiated and en-a-ed in de7otiona"
ser7ice 8y t.e orders o6 t.e spiritua"
master# .e s.ou"d 8e accepted
immediate"y as a 8ona 6ide AaiSTa7a# and
o8eisances s.ou"d 8e o66ered unto .im.
3. 9ut o6 many suc. AaiSTa7as# one may 8e
6ound to 8e 7ery serious"y en-a-ed in t.e
ser7ice o6 t.e :ord and strict"y 6o""owin-
a"" t.e re-u"ati7e princip"es# c.antin- t.e
prescri8ed num8er o6 rounds on japa
8eads and a"ways t.inkin- o6 .ow to
e4pand t.e ERSTa consciousness
mo7ement. Suc. a AaiSTa7a s.ou"d 8e
accepted as an uttama-adhikr%# a .i-."y
ad7anced de7otee# and .is association
s.ou"d a"ways 8e sou-.t.
'.$.e process 8y w.ic. a de7otee 8ecomes
attac.ed to ERSTa is descri8ed in +aitanya-
*aritmta )Antya 4.1*2+=
d%k!-kle bhakta kare tma-samarpa$a
sei-kle k!$a tre kare tma-sama
MAt t.e time o6 initiation# w.en a de7otee 6u""y
surrenders to t.e ser7ice o6 t.e :ord# ERSTa
accepts .im to 8e as -ood as He Himse"6.[
B;6%k!# or spiritua" initiation# is e4p"ained in
t.e 3.akti-sandar8.a )K'K+ 8y UrV"a QV7a
Dos7XmV=
di7yaa jXnaa yato dadyXt
kuryXt pXpasya sabkSayam
tasmXd dVkSeti sX proktX
de`ikais tatt7a-ko7idai_
M3y dVkSX one -radua""y 8ecomes disinterested
in materia" enjoyment and -radua""y 8ecomes
interested in spiritua" "i6e.[
Pre're(uisites for diksa
K.We .a7e seen many practica" e4amp"es o6 t.is#
especia""y in /urope and America. Cany
students w.o come to us 6rom ric. and
respecta8"e 6ami"ies Guick"y "ose a"" interest in
materia" enjoyment and 8ecome 7ery ea-er to
enter into spiritua" "i6e. A"t.ou-. t.ey come
6rom 7ery wea"t.y 6ami"ies# many o6 t.em
accept "i7in- conditions t.at are not 7ery
com6orta8"e. 1ndeed# 6or ERSTa<s sake t.ey are
prepared to accept any "i7in- condition as "on-
as t.ey can "i7e in t.e temp"e and associate wit.
t.e AaiSTa7as. W.en one 8ecomes so
disinterested in materia" enjoyment# .e 8ecomes
6it 6or initiation 8y t.e spiritua" master. !or t.e
ad7ancement o6 spiritua" "i6e r%mad-
&h#avatam )'.1.13+ prescri8es= tapas
brahma*arye$a amena *a damena *a
57
. W.en
a person is serious a8out acceptin- d%k!# .e
must 8e prepared to practice austerity# ce"i8acy
and contro" o6 t.e mind and 8ody. 16 one is so
prepared and is desirous o6 recei7in- spiritua"
en"i-.tenment )divya3 j8nam+# .e is 6it 6or
8ein- initiated. 6ivya3 j8nam
58
is tec.nica""y
ca""ed tad-vij8na# or know"ed-e a8out t.e
Supreme. Cad-vij8nrtha3 sa #urum
evbhi#a**het
59
= w.en one is interested in t.e
transcendenta" su8ject matter o6 t.e A8so"ute
$rut.# .e s.ou"d 8e initiated. Suc. a person
s.ou"d approac. a spiritua" master in order to
take d%k!. r%mad-&h#avatam )11.3.21+ a"so
5&
Same as $e4t 9ne a-ain# 5ariks.it
5K
F H >itation
5*
| | Ppada Cte. Mukunda Upansada 1.2.12
23
prescri8es= tasmd #uru3 prapadyeta jij8su)
reya uttamam. MW.en one is actua""y interested
in t.e transcendenta" science o6 t.e A8so"ute
$rut.# .e s.ou"d approac. a spiritua" master.[
*.9ne s.ou"d not accept a spiritua" master
wit.out 6o""owin- .is instructions. %or s.ou"d
one accept a spiritua" master just to make a
6as.iona8"e s.ow o6 spiritua" "i6e. 9ne must 8e
jij8su# 7ery muc. inGuisiti7e to "earn 6rom t.e
8ona 6ide spiritua" master. $.e inGuiries one
makes s.ou"d strict"y pertain to transcendenta"
science )jij8su) reya uttamam+. $.e word
uttamam re6ers to t.at w.ic. is a8o7e materia"
know"ed-e. Cama means Mt.e darkness o6 t.is
materia" wor"d#[ and ut means Mtranscendenta".[
Denera""y peop"e are 7ery interested in inGuirin-
a8out mundane su8ject matters# 8ut w.en one
.as "ost suc. interest and is simp"y interested in
transcendenta" su8ject matters# .e is Guite 6it 6or
8ein- initiated. W.en one is actua""y initiated 8y
t.e 8ona 6ide spiritua" master and w.en .e
serious"y en-a-es in t.e ser7ice o6 t.e :ord# .e
s.ou"d 8e accepted as a madhyama-adhikr%
60
.
After Initiation the Ste)s*Process
10.$.e c.antin- o6 t.e .o"y names o6 ERSTa is
so su8"ime t.at i6 one c.ants t.e Hare ERSTa
mah-mantra o66ense"ess"y# care6u""y a7oidin-
t.e ten o66enses
61
# .e can certain"y 8e -radua""y
e"e7ated to t.e point o6 understandin- t.at t.ere
is no di66erence 8etween t.e .o"y name o6 t.e
:ord and t.e :ord Himse"6. 9ne w.o .as
reac.ed suc. an understandin- s.ou"d 8e 7ery
muc. respected 8y neop.yte de7otees. 9ne
s.ou"d know 6or certain t.at wit.out c.antin-
'0
Second 1nitiation is MActua" 1nitiation[
'1
F H ;e6ernce 6or ten o66ences
t.e .o"y name o6 t.e :ord o66ense"ess"y# one
cannot 8e a proper candidate 6or ad7ancement in
ERSTa consciousness. 1n r% +aitanya-
*aritmta )Cad.ya 22.'*+ it is said=
yhra komala raddh' se =kani!"ha0 jana
krame krame te/ho bhakta ha-ibe =uttama0
M9ne w.ose 6ait. is so6t and p"ia8"e is ca""ed a
neop.yte# 8ut 8y -radua""y 6o""owin- t.e
process# .e wi"" rise to t.e p"at6orm o6 a 6irst-
c"ass de7otee.[ /7eryone 8e-ins .is de7otiona"
"i6e 6rom t.e neop.yte sta-e# 8ut i6 one proper"y
6inis.es c.antin- t.e prescri8ed num8er o6
rounds o6 .arinXma# .e is e"e7ated step 8y step
to t.e .i-.est p"at6orm# uttama-adhikr%
62
. $.e
ERSTa consciousness mo7ement prescri8es
si4teen rounds dai"y 8ecause
63
peop"e in t.e
Western countries cannot concentrate 6or "on-
periods w.i"e c.antin- on 8eads. $.ere6ore t.e
minimum num8er o6 rounds is prescri8ed.
Howe7er# UrV"a 3.aktisidd.Xnta Saras7atV
Z.Xkura used to say t.at un"ess one c.ants at
"east si4ty-6our rounds o6 japa )one .undred
t.ousand names+# .e is considered 6a""en
)patita+. Accordin- to .is ca"cu"ation# practica""y
e7ery one o6 us is 6a""en# 8ut 8ecause we are
tryin- to ser7e t.e Supreme :ord wit. a""
seriousness and wit.out dup"icity# we can e4pect
t.e mercy o6 :ord UrV >aitanya Ca.Xpra8.u#
w.o is 6amous as patita-pvana# t.e de"i7erer o6
t.e 6a""en.
The +e,els
11.W.en UrV"a SatyarXja E.Xn# a -reat de7otee
o6 UrV >aitanya Ca.Xpra8.u# asked t.e :ord
'2
$.e Liksa >ontractJJ
'3
$.e Ac.arya says 1' 6or Westerners# not 4.
.ow a AaiSTa7a cou"d 8e reco-niPed# t.e :ord
rep"ied=
prabhu kahe',,Dy/ra mukhe uni eka-bra
k!$a-nma' sei p-jya',,re!"ha sabkraE
M16 one .ears a person say e7en once t.e word
dERSTa#< t.at person s.ou"d 8e accepted as t.e
8est man out o6 t.e common -roup.[ )>c.
Cad.ya 15.10'+ :ord >aitanya Ca.Xpra8.u
continued=
ataeva y/ra mukhe eka k!$a-nma
sei ta 0vai!$ava' kariha t/hra sammna
M9ne w.o is interested in c.antin- t.e .o"y
name o6 ERSTa or w.o 8y practice "ikes to c.ant
ERSTa<s names s.ou"d 8e accepted as a AaiSTa7a
and o66ered respects as suc.# at "east wit.in
one<s mind.[ )>c. Cad.ya 15.111+
64
9ne o6 our
6riends# a 6amous /n-"is. musician# .as 8ecome
attracted to c.antin- t.e .o"y names o6 ERSTa#
and e7en in .is records .e .as se7era" times
mentioned t.e .o"y name o6 ERSTa. At .is .ome
.e o66ers respect to pictures o6 ERSTa and a"so to
t.e preac.ers o6 ERSTa consciousness. 1n a""
re-ards# .e .as a 7ery .i-. estimation 6or
ERSTa<s name and ERSTa<s acti7ities t.ere6ore
we o66er respects to .im wit.out reser7ation# 6or
we are actua""y seein- t.at t.is -ent"eman is
ad7ancin- -radua""y in ERSTa consciousness.
Suc. a person s.ou"d a"ways 8e s.own respect.
$.e conc"usion is t.at anyone w.o is tryin- to
ad7ance in ERSTa consciousness 8y re-u"ar"y
c.antin- t.e .o"y name s.ou"d a"ways 8e
respected 8y AaiSTa7as. 9n t.e ot.er .and# we
.a7e witnessed t.at some o6 our contemporaries
w.o are supposed to 8e -reat preac.ers .a7e
'4
F H :ook t.is up.
24
-radua""y 6a""en into t.e materia" conception o6
"i6e 8ecause t.ey .a7e 6ai"ed to c.ant t.e .o"y
name o6 t.e :ord.
12.W.i"e -i7in- instructions to SanXtana
Dos7XmV# :ord >aitanya Ca.Xpra8.u di7ided
de7otiona" ser7ice into t.ree cate-ories.
stra-yukti nhi jne d2ha' raddhvn
=madhyama-adhikr%0 sei mah-bh#yavn
MA person w.ose conc"usi7e know"ed-e o6 t.e
`Xstras is not 7ery stron- 8ut w.o .as de7e"oped
6irm 6ait. in c.antin- t.e Hare ERSTa mah-
mantra and w.o is a"so undeterred in t.e
e4ecution o6 .is prescri8ed de7otiona" ser7ice
s.ou"d 8e considered a madhyama-adhikr%.
Suc. a person is 7ery 6ortunate.[ )>c. Cad.ya
22.'&+
65
A madhyama-adhikr% is a raddhvn#
a staunc."y 6ait.6u" person# and .e is actua""y a
candidate 6or 6urt.er ad7ancement in de7otiona"
ser7ice. $.ere6ore in t.e +aitanya-*aritmta
)Cad.ya 22.'4+ it is said=
raddhvn jana haya bhakti-adhikr%
=uttama0' =madhyama0' =kani!"ha0,raddh-
anusr%
"
9ne 8ecomes Gua"i6ied as a de7otee on t.e
e"ementary p"at6orm# t.e intermediate p"at6orm
and t.e .i-.est p"at6orm o6 de7otiona" ser7ice
accordin- to t.e de7e"opment o6 .is raddh
F6ait.H.[ A-ain in +aitanya-*aritmta )Cad.ya
22.'2+ it is said=
=raddh0-abde,vivsa kahe sud2ha
ni*aya
k!$e bhakti kaile sarva-karma kta haya
'5
F H $.is is 6rom Sanatana Siksa. !ind t.e conte4t.
M d3y renderin- transcendenta" ser7ice to ERSTa#
one automatica""y per6orms a"" su8sidiary
acti7ities.< $.is con6ident# 6irm 6ait.# 6a7ora8"e
to t.e disc.ar-e o6 de7otiona" ser7ice# is ca""ed
raddh.[ raddh# 6ait. in ERSTa# is t.e
8e-innin- o6 ERSTa consciousness. !ait. means
stron- 6ait.. $.e words o6 &ha#avad-#%t are
aut.oritati7e instructions 6or 6ait.6u" men# and
w.ate7er ERSTa says in &ha#avad-#%t is to 8e
accepted as it is# wit.out interpretation. $.is was
t.e way Arjuna accepted &ha#avad-#%t. A6ter
.earin- &ha#avad-#%t# Arjuna to"d ERSTa=
sarvam etad ta3 manye yan m3 vadasi keava.
M9 ERSTa# 1 tota""y accept as trut. a"" t.at Nou
.a7e to"d me.[ )3-. 10.14+
13.$.is is t.e correct way o6 understandin-
&ha#avad-#%t# and t.is is ca""ed raddh. 1t is
not t.at one accepts a portion o6 &ha#avad-#%t
accordin- to .is own w.imsica" interpretations
and t.en rejects anot.er portion. $.is is not
raddh. raddh means acceptin- t.e
instructions o6 &ha#avad-#%t in t.eir tota"ity
66
#
especia""y t.e "ast instruction= sarva-dharmn
parityajya mm eka3 ara$a3 vraja. MA8andon
a"" 7arieties o6 re"i-ion and just surrender unto
Ce.[ )3-. 1K.''+
67
W.en one 8ecomes
comp"ete"y 6ait.6u" in re-ard to t.is instruction#
one<s stron- 6ait. 8ecomes t.e 8asis 6or
ad7ancin- in spiritua" "i6e.
Process
14.W.en one 6u""y en-a-es in c.antin- t.e Hare
ERSTa mah-mantra# .e -radua""y rea"iPes .is
own spiritua" identity. (n"ess one 6ait.6u""y
c.ants t.e Hare ERSTa mantra# ERSTa does not
''
F H S.ou"d know t.e 3D in tota"ityJ
'&
/specia""yJ :earn t.e 5urport. Di7e c"asses on itJ
re7ea" Himse"6= sevonmukhe hi jihvdau svayam
eva sphuraty ada). )3.akti-rasXmRta-sind.u
1.2.234+ We cannot rea"iPe t.e Supreme
5ersona"ity o6 Dod.ead 8y any arti6icia" means.
We must en-a-e 6ait.6u""y in t.e ser7ice o6 t.e
:ord. Suc. ser7ice 8e-ins wit. t.e ton-ue
)sevonmukhe hi jihvdau+# w.ic. means t.at we
s.ou"d a"ways c.ant t.e .o"y names o6 t.e :ord
and accept k!$a-prasda. We s.ou"d not c.ant
or accept anyt.in- e"se. W.en t.is process is
6ait.6u""y 6o""owed# t.e Supreme :ord re7ea"s
Himse"6 to t.e de7otee.
7esu(t 3ef. 6tt'.' 'd.
-./When a )erson reali0es
hi1self to be
an eterna" ser7itor o6 ERSTa#
.e "oses interest in e7eryt.in- 8ut
ERSTa<s ser7ice.
A"ways t.inkin- o6 ERSTa# de7isin-
means 8y w.ic. to spread t.e .o"y name
o6 ERSTa# .e understands t.at .is on"y
8usiness is in spreadin- t.e ERSTa
consciousness mo7ement a"" o7er t.e
wor"d.
Suc. a person is to 8e reco-niPed as an uttama-
adhikr%# and .is association s.ou"d 8e
immediate"y accepted accordin- to t.e si4
processes )dadti prati#h$ti# etc.+. 1ndeed# t.e
ad7anced uttama-adhikr% AaiSTa7a de7otee
s.ou"d 8e accepted as a spiritua" master
68
.
/7eryt.in- one possesses s.ou"d 8e o66ered to
.im# 6or it is enjoined t.at one s.ou"d de"i7er
w.ate7er .e .as to t.e spiritua" master. $.e
brahma*r% in particu"ar is supposed to 8e-
'K
He is Duru
25
a"ms 6rom ot.ers and o66er t.em to t.e spiritua"
master. Howe7er# one s.ou"d not imitate t.e
8e.a7ior o6 an ad7anced de7otee or ma.X-
8.X-a7ata wit.out 8ein- se"6-rea"iPed# 6or 8y
suc. imitation one wi"" e7entua""y 8ecome
de-raded.
Su11ary
69
1'.1n t.is 7erse UrV"a ;Wpa Dos7XmV ad7ises t.e
de7otee to 8e inte""i-ent enou-. to distin-uis.
8etween t.e kani!"ha-adhikr%' madhyama-
adhikr% and uttama-adhikr%. $.e de7otee
s.ou"d a"so know .is own position and s.ou"d
not try to imitate a de7otee situated on a .i-.er
p"at6orm. UrV"a 3.akti7inoda Z.Xkura .as -i7en
some practica" .ints to t.e e66ect t.at an uttama-
adhikr% AaiSTa7a can 8e reco-niPed 8y .is
a8i"ity to con7ert many 6a""en sou"s to
AaiSTa7ism. 9ne s.ou"d not 8ecome a spiritua"
master un"ess .e .as attained t.e p"at6orm o6
uttama-adhikr%. A neop.yte AaiSTa7a or a
AaiSTa7a situated on t.e intermediate p"at6orm
can a"so accept discip"es# 8ut suc. discip"es must
[continue to] 8e on t.e same p"at6orm# and it
s.ou"d 8e understood t.at t.ey cannot ad7ance
7ery we"" toward t.e u"timate -oa" o6 "i6e under
.is insu66icient -uidance. $.ere6ore a discip"e
s.ou"d 8e care6u" to accept an uttama-adhikr%
as a spiritua" master
R
.
'*
See >>2.K.12K 6or discussion o6 DuruJ
2'
TEXT SIX
da svabhva-|antar vapua ca
doar
na prktatvam ha bhakta |anasya
payet
gagmbhas na khau budbuda-phena-
pakar
brahma-dravatvam apagacchat nra-
dharma
SYNONYMS
dRS^ai_]seen 8y ordinary 7ision s7a8.X7a-
janitai_]8orn o6 one<s own nature 7apuSa_]
o6 t.e 8ody ca]and doSai_]8y t.e 6au"ts na
]not prXkRtat7am]t.e state o6 8ein- materia"
i.a]in t.is wor"d 8.akta janasya]o6 a pure
de7otee pa`yet]one s.ou"d see -ab-X-
am8.asXm]o6 t.e Dan-es waters na]not
k.a"u]certain"y 8ud8uda-p.ena-pabkai_]8y
8u88"es# 6oam and mud 8ra.ma-dra7at7am]
t.e transcendenta" nature apa-acc.ati]is
spoi"ed nVra-d.armai_]t.e c.aracteristics o6
water.
TRANSLATION
3ein- situated in .is ori-ina" ERSTa conscious
position# a pure de7otee does not identi6y wit.
t.e 8ody. Suc. a de7otee s.ou"d not 8e seen
6rom a materia"istic point o6 7iew. 1ndeed# one
s.ou"d o7er"ook a de7otee<s .a7in- a 8ody 8orn
in a "ow 6ami"y# a 8ody wit. a 8ad comp"e4ion# a
de6ormed 8ody# or a diseased or in6irm 8ody.
Accordin- to ordinary 7ision# suc.
imper6ections may seem prominent in t.e 8ody
o6 a pure de7otee# 8ut despite suc. seemin-
de6ects# t.e 8ody o6 a pure de7otee cannot 8e
po""uted. 1t is e4act"y "ike t.e waters o6 t.e
Dan-es# w.ic. sometimes durin- t.e rainy
season are 6u"" o6 8u88"es# 6oam and mud. $.e
Dan-es waters do not 8ecome po""uted. $.ose
w.o are ad7anced in spiritua" understandin- wi""
8at.e in t.e Dan-es wit.out considerin- t.e
condition o6 t.e water.
&0
PURPORT
F;uddha-bhakti# t.e acti7ity o6 t.e sou" proper
]in ot.er words# en-a-ement in t.e
transcendenta" "o7in- ser7ice o6 t.e :ord]is
per6ormed in a "i8erated condition. 1n
&ha#avad-#%t )14.2'+ it is stated=
mXa ca yo <7ya8.icXreTa
8.akti-yo-ena se7ate
sa -uTXn samatVtyaitXn
8ra.ma-8.WyXya ka"pate
M9ne w.o en-a-es in 6u"" de7otiona" ser7ice#
w.o does not 6a"" down in any circumstance# at
once transcends t.e modes o6 materia" nature
and t.us comes to t.e "e7e" o6 3ra.man.[
G;1vyabhi*ri$% bhakti means una""oyed
de7otion. A person en-a-ed in de7otiona"
ser7ice must 8e 6ree 6rom materia" moti7es. 1n
t.is ERSTa consciousness mo7ement# one<s
consciousness must 8e c.an-ed. 16
consciousness is aimed toward materia"
enjoyment# it is materia" consciousness# and i6 it
is aimed toward ser7in- ERSTa# it is ERSTa
consciousness. A surrendered sou" ser7es ERSTa
wit.out materia" considerations= anybhil!it-
-nyam j8na-karmdy-anvtam )&hakti-
rasmta-sindhu 1.1.11+. (na""oyed de7otiona"
&0
An (ttama ad.ikari transcends t.e 8ody and a Eanist.a
ad.ikari can<t see t.at.
ser7ice# w.ic. is transcendenta" to t.e acti7ities
o6 t.e 8ody and mind# suc. as j8na )menta"
specu"ation+ and karma )6ruiti7e work+# is ca""ed
pure bhakti-yo#a. &hakti-yo#a is t.e proper
acti7ity o6 t.e sou"# and w.en one actua""y
en-a-es in una""oyed# uncontaminated
de7otiona" ser7ice# .e is a"ready "i8erated )sa
#u$n samat%tyaitn' 3-. 14.2'+. ERSTa<s
de7otee is not su8jected to materia" condition#
e7en t.ou-. .is 8odi"y 6eatures may appear
materia""y conditioned. 9ne s.ou"d t.ere6ore not
see a pure de7otee 6rom a materia"istic point o6
7iew. (n"ess one is actua""y a de7otee# .e cannot
see anot.er de7otee per6ect"y. As e4p"ained in
t.e pre7ious 7erse# t.ere are t.ree types o6
de7otees]kani!"ha-adhikr%' madhyama-
adhikr% and uttama-adhikr%. $.e kani!"ha-
adhikr% cannot distin-uis. 8etween a de7otee
and nonde7otee. He is simp"y concerned wit.
wors.ipin- t.e Leity in t.e temp"e. A
madhyama-adhikr%# .owe7er# can distin-uis.
8etween t.e de7otee and nonde7otee# as we"" as
8etween t.e de7otee and t.e :ord. $.us .e treats
t.e Supreme 5ersona"ity o6 Dod.ead# t.e
de7otee and t.e nonde7otee in di66erent ways.
3.%o one s.ou"d criticiPe t.e 8odi"y de6ects o6 a
pure de7otee. 16 t.ere are suc. de6ects# t.ey
s.ou"d 8e o7er"ooked. W.at s.ou"d 8e taken into
account is t.e spiritua" master<s main 8usiness#
w.ic. is de7otiona" ser7ice# pure ser7ice to t.e
Supreme :ord. As stated in &ha#avad-#%t
)*.30+=
api cet sudurXcXro
8.ajate mXm ananya-8.Xk
sXd.ur e7a sa manta7ya_
samya- 7ya7asito .i sa_
2&
AMERICAN G!"AMI!
4./7en i6 a de7otee sometimes seems to en-a-e
in a8omina8"e acti7ities# .e s.ou"d 8e
considered a sXd.u# a saint"y person# 8ecause .is
actua" identity is t.at o6 one en-a-ed in t.e
"o7in- ser7ice o6 t.e :ord. 1n ot.er words# .e is
not to 8e considered an ordinary .uman 8ein-.
/7en t.ou-. a pure de7otee may not 8e 8orn in
a brhma$a or #osvm% 6ami"y# i6 .e is en-a-ed
in t.e ser7ice o6 t.e :ord .e s.ou"d not 8e
ne-"ected. 1n actua"ity t.ere cannot 8e a 6ami"y
o6 #osvm%s 8ased on materia" considerations#
caste or .eredity. $.e #osvm% tit"e is actua""y
t.e monopo"y o6 t.e pure de7otees t.us we
speak o6 t.e si4 Dos7XmVs# .eaded 8y ;Wpa
Dos7XmV and SanXtana Dos7XmV. ;Wpa
Dos7XmV and SanXtana Dos7XmV .ad practica""y
8ecome Co.ammedans and .ad t.ere6ore
c.an-ed t.eir names to La8ira E.Xsa and SXkara
Ca""ika# 8ut UrV >aitanya Ca.Xpra8.u Himse"6
made t.em #osvm%s. $.ere6ore t.e #osvm%
tit"e is not .ereditary. $.e word #osvm% re6ers
to one w.o can contro" .is senses# w.o is master
o6 t.e senses. A de7otee is not contro""ed 8y t.e
senses# 8ut is t.e contro""er o6 t.e senses.
>onseGuent"y .e s.ou"d 8e ca""ed s7XmV or
#osvm%# e7en t.ou-. .e may not 8e 8orn in a
#osvm% 6ami"y.
Accordin- to t.is 6ormu"a# t.e #osvm%s w.o
are descendants o6 UrV %ityXnanda 5ra8.u and
UrV Ad7aita 5ra8.u are certain"y de7otees# 8ut
de7otees comin- 6rom ot.er 6ami"ies s.ou"d not
8e discriminated a-ainst indeed# w.et.er t.e
de7otees come 6rom a 6ami"y o6 pre7ious
*ryas or 6rom an ordinary 6ami"y# t.ey s.ou"d
8e treated eGua""y. 9ne s.ou"d not t.ink# M9.#
.ere is an American -os7XmV#[ and discriminate
a-ainst .im. %or s.ou"d one t.ink# MHere is a
nitynanda-va3a-#osvm%.[ $.ere is an
undercurrent o6 protest a-ainst our awardin- t.e
tit"e -os7XmV to t.e American AaiSTa7as o6 t.e
ERSTa consciousness mo7ement. Sometimes
peop"e 6"at"y te"" t.e American de7otees t.at
t.eir sannysa or tit"e o6 #osvm% is not 8ona
6ide. Howe7er# accordin- to t.e statements o6
UrV"a ;Wpa Dos7XmV in t.is 7erse# an American
#osvm% and a #osvm% in a 6ami"y o6 *ryas
are nondi66erent.
9n t.e ot.er .and# a de7otee w.o .as attained
t.e tit"e o6 #osvm% 8ut is not 8orn o6 a
brhma$a 6at.er or o6 a #osvm% in t.e 6ami"y
o6 %ityXnanda or Ad7aita 5ra8.u s.ou"d not 8e
arti6icia""y pu66ed up 8y t.inkin- t.at .e .as
8ecome a #osvm%. He s.ou"d a"ways remem8er
t.at as soon as .e 8ecomes materia""y pu66ed up#
.e immediate"y 6a""s down. $.is ERSTa
consciousness mo7ement is a transcendenta"
science# and t.ere is no room 6or jea"ousy. $.is
mo7ement is meant 6or t.e paramaha3sas w.o
are comp"ete"y 6ree 6rom a"" jea"ousy )parama3
nirmatsar$m+. 9ne s.ou"d not 8e jea"ous#
w.et.er .e is 8orn in a 6ami"y o6 #osvm%s or
.as t.e tit"e o6 #osvm% awarded to .im. As soon
as anyone 8ecomes en7ious# .e 6a""s 6rom t.e
p"at6orm o6 paramaha3sa.
16 we consider t.e 8odi"y de6ects o6 a AaiSTa7a#
we s.ou"d understand t.at we are committin- an
o66ense at t.e "otus 6eet o6 t.e AaiSTa7a. An
o66ense at t.e "otus 6eet o6 a AaiSTa7a is 7ery
serious. 1ndeed# UrV >aitanya Ca.Xpra8.u .as
descri8ed t.is o66ense as ht%-mt# t.e mad
e"ep.ant o66ense
71
. A mad e"ep.ant can create a
disaster# especia""y w.en it enters into a nice"y
&1
>c 2.1*.15'
trimmed -arden. 9ne s.ou"d t.ere6ore 8e 7ery
care6u" not to commit any o66ense a-ainst a
AaiSTa7a. /7ery de7otee s.ou"d 8e ready to take
instructions 6rom a superior AaiSTa7a# and a
superior AaiSTa7a must 8e ready to .e"p an
in6erior AaiSTa7a in a"" respects. 9ne is superior
or in6erior accordin- to .is spiritua"
de7e"opment in ERSTa consciousness. 9ne is
6or8idden to o8ser7e t.e acti7ities o6 a pure
AaiSTa7a 6rom a materia" point o6 7iew. !or t.e
neop.yte especia""y# considerin- a pure de7otee
6rom a materia" point o6 7iew is 7ery injurious.
9ne s.ou"d t.ere6ore a7oid o8ser7in- a pure
de7otee e4terna""y# 8ut s.ou"d try to see t.e
interna" 6eatures and understand .ow .e is
en-a-ed in t.e transcendenta" "o7in- ser7ice o6
t.e :ord. 1n t.is way one can a7oid seein- t.e
pure de7otee 6rom a materia" point o6 7iew# and
t.us one can -radua""y 8ecome a puri6ied
de7otee .imse"6.
$.ose w.o t.ink t.at ERSTa consciousness is
"imited to a certain section o6 peop"e# a certain
section o6 de7otees or a certain tract o6 "and are
-enera""y prone to see t.e e4terna" 6eatures o6
t.e de7otee. Suc. neop.ytes# una8"e to
appreciate t.e e4a"ted ser7ice o6 t.e ad7anced
de7otee# try to 8rin- t.e mah-bh#avata to
t.eir p"at6orm. We e4perience suc. di66icu"ty in
propa-atin- t.is ERSTa consciousness a"" o7er
t.e wor"d. (n6ortunate"y we are surrounded 8y
neop.yte Dod8rot.ers w.o do not appreciate t.e
e4traordinary acti7ities o6 spreadin- ERSTa
consciousness a"" o7er t.e wor"d. $.ey simp"y
try to 8rin- us to t.eir p"at6orm# and t.ey try to
criticiPe us in e7ery respect. We 7ery muc.
re-ret t.eir nai7e acti7ities and poor 6und o6
know"ed-e. An empowered person w.o is
2K
actua""y en-a-ed in t.e con6identia" ser7ice o6
t.e :ord s.ou"d not 8e treated as an ordinary
.uman 8ein-# 6or it is stated t.at un"ess one is
empowered 8y ERSTa# one cannot spread t.e
ERSTa consciousness mo7ement a"" o7er t.e
wor"d.
W.en one t.us criticiPes a pure de7otee# .e
commits an o66ense )vai!$ava-apardha+ t.at is
7ery o8structi7e and dan-erous 6or t.ose w.o
desire to ad7ance in ERSTa consciousness. A
person cannot deri7e any spiritua" 8ene6it w.en
.e o66ends t.e "otus 6eet o6 a AaiSTa7a. /7eryone
s.ou"d t.ere6ore 8e 7ery care6u" not to 8e jea"ous
o6 an empowered AaiSTa7a# or a uddha-
vai!$ava. 1t is a"so an o66ense to consider an
empowered AaiSTa7a an o8ject o6 discip"inary
action. 1t is o66ensi7e to try to -i7e .im ad7ice or
to correct .im. 9ne can distin-uis. 8etween a
neop.yte AaiSTa7a and an ad7anced AaiSTa7a 8y
t.eir acti7ities. $.e ad7anced AaiSTa7a is a"ways
situated as t.e spiritua" master# and t.e neop.yte
is a"ways considered .is discip"e. $.e spiritua"
master must not 8e su8jected to t.e ad7ice o6 a
discip"e# nor s.ou"d a spiritua" master 8e o8"i-ed
to take instructions 6rom t.ose w.o are not .is
discip"es. $.is is t.e sum and su8stance o6 UrV"a
;Wpa Dos7XmV<s ad7ice in t.e si4t. 7erse.
TEXT SE%EN
syt ka-nma-cartd-stpy avdy-
pttopatapta-rasanasya na rock nu
kntv dard anudna khau sava |u
svdv kramd bhavat tad-gada-ma-
hantr
SYNONYMS
syXt]is kRSTa]o6 :ord ERSTa nXma]t.e
.o"y name carita-Xdi]c.aracter# pastimes and
so 6ort. sitX]su-ar candy api]a"t.ou-.
a7idyX]o6 i-norance pitta]8y t.e 8i"e
upatapta]a66"icted rasanasya]o6 t.e ton-ue
na]not rocikX]pa"ata8"e nu]o.# .ow
wonder6u" it is kintu]8ut XdarXt]care6u""y
anudinam]e7ery day# or twenty-6our .ours
dai"y k.a"u]natura""y sX]t.at )su-ar candy o6
t.e .o"y name+ e7a]certain"y juS^X]taken or
c.anted s7Xd7V]re"is.a8"e kramXt]
-radua""y 8.a7ati]8ecomes tat--ada]o6 t.at
disease mW"a]o6 t.e root .antrV]t.e
destroyer.
TRANSLATION
$.e .o"y name# c.aracter# pastimes and
acti7ities o6 ERSTa are a"" transcendenta""y sweet
"ike su-ar candy. A"t.ou-. t.e ton-ue o6 one
a66"icted 8y t.e jaundice o6 a7idyX Fi-noranceH
cannot taste anyt.in- sweet# it is wonder6u" t.at
simp"y 8y care6u""y c.antin- t.ese sweet names
e7ery day# a natura" re"is. awakens wit.in .is
ton-ue# and .is disease is -radua""y destroyed at
t.e root.
PURPORT
Su11ary
$.e .o"y name o6 :ord ERSTa# His Gua"ity#
pastimes and so 6ort. are a"" o6 t.e nature o6
a8so"ute trut.# 8eauty and 8"iss. %atura""y t.ey
are 7ery sweet# "ike su-ar candy# w.ic. appea"s
to e7eryone. %escience# .owe7er# is compared to
t.e disease ca""ed jaundice# w.ic. is caused 8y
8i"ious secretions. Attacked 8y jaundice# t.e
ton-ue o6 a diseased person cannot pa"ata8"y
re"is. su-ar candy. ;at.er# a person wit.
jaundice considers somet.in- sweet to taste 7ery
8itter. 1vidy )i-norance+ simi"ar"y per7erts t.e
a8i"ity to re"is. t.e transcendenta""y pa"ata8"e
name# Gua"ity# 6orm and pastimes o6 ERSTa.
Lespite t.is disease# i6 one wit. -reat care and
attention takes to ERSTa consciousness# c.antin-
t.e .o"y name and .earin- ERSTa<s
transcendenta" pastimes# .is i-norance wi"" 8e
destroyed and .is ton-ue ena8"ed to taste t.e
sweetness o6 t.e transcendenta" nature o6 ERSTa
and His parap.erna"ia. Suc. a reco7ery o6
spiritua" .ea"t. is possi8"e on"y 8y t.e re-u"ar
cu"ti7ation o6 ERSTa consciousness.
W.en a man in t.e materia" wor"d takes more
interest in t.e materia"istic way o6 "i6e t.an in
ERSTa consciousness# .e is considered to 8e in a
diseased condition. $.e norma" condition is to
remain an eterna" ser7ant o6 t.e :ord )j%vera
=svar-pa0 haya,k!$era =nitya-dsa0+
72
$.is
.ea"t.y condition is "ost w.en t.e "i7in- entity
6or-ets ERSTa due to 8ein- attracted 8y t.e
e4terna" 6eatures o6 ERSTa<s my ener-y. $.is
wor"d o6 my is ca""ed durraya# w.ic. means
M6a"se or 8ad s.e"ter.[ 9ne w.o puts .is 6ait. in
&2
|Cc. Madhya 20.108|
2*
durraya 8ecomes a candidate 6or .opin-
a-ainst .ope.
1n t.e materia" wor"d e7eryone is tryin- to
8ecome .appy# and a"t.ou-. t.eir materia"
attempts are 8a66"ed in e7ery way# due to t.eir
nescience t.ey cannot understand t.eir mistakes.
5eop"e try to recti6y one mistake 8y makin-
anot.er mistake. $.is is t.e way o6 t.e stru--"e
6or e4istence in t.e materia" wor"d.
16 one in t.is condition is ad7ised to take to
ERSTa consciousness and 8e .appy# .e does not
accept suc. instructions. $.is ERSTa
consciousness mo7ement is 8ein- spread a""
o7er t.e wor"d just to remedy t.is -ross
i-norance.
5eop"e in -enera" are mis"ed 8y 8"ind "eaders.
$.e "eaders o6 .uman society]t.e po"iticians#
p.i"osop.ers and scientists]are 8"ind 8ecause
t.ey are not ERSTa conscious. Accordin- to
&ha#avad-#%t# 8ecause t.ey are 8ere6t o6 a""
6actua" know"ed-e due to t.eir at.eistic way o6
"i6e# t.ey are actua""y sin6u" rasca"s and are t.e
"owest amon- men.
na mXa duSkRtino mWY.X_
prapadyante narXd.amX_
mXyayXpa.Rta jXnX-
Xsuraa 8.X7am X`ritX_
M$.ose miscreants w.o are -ross"y 6oo"is.#
"owest amon- mankind# w.ose know"ed-e is
sto"en 8y i""usion# and w.o partake o6 t.e
at.eistic nature o6 demons# do not surrender unto
Ce.[ )3-. &.15+
Suc. peop"e ne7er surrender to ERSTa# and t.ey
oppose t.e endea7or o6 t.ose w.o wis. to take
ERSTa<s s.e"ter. W.en suc. at.eists 8ecome
"eaders o6 society# t.e entire atmosp.ere is
surc.ar-ed wit. nescience. 1n suc. a condition#
peop"e do not 8ecome 7ery ent.usiastic to
recei7e t.is ERSTa consciousness mo7ement#
just as a diseased person su66erin- 6rom jaundice
does not re"is. t.e taste o6 su-ar candy.
Howe7er# one must know t.at 6or jaundice#
su-ar candy is t.e on"y speci6ic medicine.
Simi"ar"y# in t.e present con6used state o6
.umanity# ERSTa consciousness# t.e c.antin- o6
t.e .o"y name o6 t.e :ord]Hare ERSTa# Hare
ERSTa# ERSTa ERSTa# Hare HareO Hare ;Xma#
Hare ;Xma# ;Xma ;Xma# Hare Hare]is t.e
on"y remedy 6or settin- t.e wor"d ari-.t.
A"t.ou-. ERSTa consciousness may not 8e 7ery
pa"ata8"e 6or a diseased person# UrV"a ;Wpa
Dos7XmV nonet.e"ess ad7ises t.at i6 one wants
to 8e cured o6 t.e materia" disease# .e must take
to it wit. -reat care and attention. 9ne 8e-ins
.is treatment 8y c.antin- t.e Hare ERSTa ma.X-
mantra 8ecause 8y c.antin- t.is .o"y name o6
t.e :ord a person in t.e materia" condition wi""
8e re"ie7ed 6rom a"" misconceptions )*eto-
darpa$a-mrjanam# >c Antya 20.12+. 1vidy# a
misconception a8out one<s spiritua" identity#
pro7ides t.e 6oundation 6or aha/kra# or 6a"se
e-o wit.in t.e .eart.
$.e rea" disease is in t.e .eart. 16 t.e mind is
c"eansed# .owe7er# i6 consciousness is c"eansed#
a person cannot 8e .armed 8y t.e materia"
disease. $o c"eanse t.e mind and .eart 6rom a""
misconceptions# one s.ou"d take to t.is c.antin-
o6 t.e Hare ERSTa ma.X-mantra. $.is is 8ot.
easy and 8ene6icia". 3y c.antin- t.e .o"y name
o6 t.e :ord# one is immediate"y 6reed 6rom t.e
8"aPin- 6ire o6 materia" e4istence.
Three Sta&es
$.ere are t.ree sta-es in c.antin- t.e .o"y name
o6 t.e :ord]t.e o66ensi7e sta-e# t.e sta-e o6
"essenin- o66enses# and t.e pure sta-e. W.en a
neop.yte takes to t.e c.antin- o6 t.e Hare
ERSTa mantra# .e -enera""y commits many
o66enses. $.ere are ten 8asic o66enses# and i6 t.e
de7otee a7oids t.ese# .e can -"impse t.e ne4t
sta-e# w.ic. is situated 8etween o66ensi7e
c.antin- and pure c.antin-. W.en one attains
t.e pure sta-e# .e is immediate"y "i8erated. $.is
is ca""ed bhava-mah-dv#ni-nirvpanam. As
soon as one is "i8erated 6rom t.e 8"aPin- 6ire o6
materia" e4istence# .e can re"is. t.e taste o6
transcendenta" "i6e.
$.e conc"usion is t.at in order to -et 6reed 6rom
t.e materia" disease# one must take to t.e
c.antin- o6 t.e Hare ERSTa mantra.
73
$.e ERSTa consciousness mo7ement is
especia""y meant 6or creatin- an atmosp.ere in
w.ic. peop"e can take to t.e c.antin- o6 t.e
Hare ERSTa mantra.
1. 9ne must 8e-in wit. 6ait. ($d'u
Sr'ddh')# and w.en t.is 6ait. is
increased 8y c.antin-# a person can
8ecome a mem8er o6 t.e Society.
2. We are sendin- sabkVrtana parties a"" o7er
t.e wor"d# and t.ey are e4periencin- t.at
e7en in t.e remotest part o6 t.e wor"d#
w.ere t.ere is no know"ed-e o6 ERSTa#
t.e Hare ERSTa mah-mantra attracts
t.ousands o6 men to our camp (S'dhu
s'ng').1n some areas# peop"e 8e-in to
imitate t.e de7otees 8y s.a7in- t.eir
.eads and c.antin- t.e Hare ERSTa
&3
Ajnata sukrti and t.en MAdau sradd.a..[
30
ma.X-mantra# on"y a 6ew days a6ter
.earin- t.e mantra. $.is may 8e
imitati7e# 8ut imitation o6 a -ood t.in- is
desired. Some imitators -radua""y
8ecome interested in 8ein- initiated 8y
t.e spiritua" master and o66er t.emse"7es
6or initiation.
3. 16 one is sincere# .e is initiated# and t.is
sta-e is ca""ed ,ha-ana-'riy*. 9ne t.en
actua""y en-a-es in t.e ser7ice o6 t.e
:ord 8y re-u"ar"y c.antin- t.e Hare
ERSTa ma.X-mantra# si4teen rounds
dai"y# and re6rainin- 6rom i""icit se4#
into4icants# meat-eatin- and -am8"in-.
3y bhajana-kriy one attains 6reedom
6rom t.e contamination o6 materia"istic
"i6e. He no "on-er -oes to a restaurant or
.ote" to taste so-ca""ed pa"ata8"e dis.es
made wit. meat and onions# nor does .e
care to smoke or drink tea or co66ee. He
not on"y re6rains 6rom i""icit se4# 8ut
a7oids se4 "i6e entire"y. %or is .e
interested in wastin- .is time in
specu"atin- or -am8"in-.
4. 1n t.is way it is to 8e understood t.at one
is 8ecomin- c"eansed o6 unwanted t.in-s
)anartha-niv.tti+. $.e word anart.a
re6ers to unwanted t.in-s. Anart.as are
7anGuis.ed w.en one 8ecomes attac.ed
to t.e ERSTa consciousness mo7ement.
5. W.en a person is re"ie7ed 6rom
unwanted t.in-s# .e 8ecomes fi@ed
[nisth'] in e4ecutin- .is ERSTa
acti7ities.
'. 1ndeed# .e 8ecomes 'tt'ched ['s'<tis]
to suc. acti7ities#
&. And e4periences ecstasy in e4ecutin-
de7otiona" ser7ice. $.is is ca""ed AhB0'#
t.e pre"iminary awakenin- o6 dormant#
K. :o7e o6 Dod.ead [pre.'].
$.us t.e conditioned sou" 8ecomes 6ree 6rom
materia" e4istence and "oses interest in t.e
8odi"y conception o6 "i6e# inc"udin- materia"
opu"ence# materia" know"ed-e and materia"
attraction o6 a"" 7ariety. At suc. a time one can
understand w.o t.e Supreme 5ersona"ity o6
Dod.ead is and w.at His maya is.
A"t.ou-. my may 8e present# it cannot distur8
a de7otee once .e attains t.e bhva sta-e
74
. $.is
is 8ecause t.e de7otee can see t.e rea" position
o6 my. CXyX means 6or-et6u"ness o6 ERSTa#
and 6or-et6u"ness o6 ERSTa and ERSTa
consciousness stand side 8y side "ike "i-.t and
s.adow. 16 one remains in s.adow# .e cannot
enjoy t.e 6aci"ities o66ered 8y "i-.t# and i6 one
remains in "i-.t# .e cannot 8e distur8ed 8y t.e
darkness o6 s.adow. 3y takin- to ERSTa
consciousness# one -radua""y 8ecomes "i8erated
and remains in "i-.t. 1ndeed# .e does not e7en
touc. t.e darkness. As con6irmed in +aitanya-
*aritmta )Cad.ya 22.31+=
k!$a,s-rya-sama. my haya andhakra
yh/ k!$a' th/ nhi myra adhikra
MERSTa is compared to suns.ine# and mXyX is
compared to darkness. W.ere7er t.ere is
suns.ine# t.ere cannot 8e darkness. As soon as
one takes to ERSTa consciousness# t.e darkness
o6 i""usion# t.e in6"uence o6 t.e e4terna" ener-y#
wi"" immediate"y 7anis..[
&4
%o accidenta" 6a""down 6rom t.is sta-e. SOA Ca.araja
3.arata<s 6a""down F H >ite.
TEXT EI2HT
#$
tan-nma-rpa-cartd-sukrtannu-
smtyo kramea rasan-manas nyo|ya
than vra|e tad-anurg |annugm
ka nayed akham ty upadea-sram
SYNONYMS
tat]o6 :ord ERSTa nXma]t.e .o"y name rWpa
]6orm carita-Xdi]c.aracter# pastimes and so
on su-kVrtana]in discussin- or c.antin- nice"y
anusmRtyo_]and in remem8erin- krameTa]
-radua""y rasanX]t.e ton-ue manasV]and
one<s mind niyojya]en-a-in- tiS^.an]
residin- 7raje]in Araja tat]to :ord ERSTa
anurX-i]attac.ed jana]persons anu-XmV]
6o""owin- kX"am]time nayet]s.ou"d uti"iPe
ak.i"am]6u"" iti]t.us upade`a]o6 ad7ice or
instruction sXram]t.e essence.
TRANSLATION
$.e essence o6 a"" ad7ice is t.at one s.ou"d
uti"iPe one<s 6u"" time]twenty-6our .ours a day
]in nice"y c.antin- and remem8erin- t.e
:ord<s di7ine name# transcendenta" 6orm#
Gua"ities and eterna" pastimes# t.ere8y -radua""y
en-a-in- one<s ton-ue and mind. 1n t.is way one
s.ou"d reside in Araja FDo"oka ARndX7ana
d.XmaH and ser7e ERSTa under t.e -uidance o6
de7otees. 9ne s.ou"d 6o""ow in t.e 6ootsteps o6
t.e :ord<s 8e"o7ed de7otees# w.o are deep"y
attac.ed to His de7otiona" ser7ice.
&5
See 7aco 7e-am a-ain and ;a-anu-a 8.akti
31
PURPORT
Since t.e mind may 8e one<s enemy or one<s
6riend# one .as to train t.e mind to 8ecome .is
6riend. $.e ERSTa consciousness mo7ement is
especia""y meant 6or trainin- t.e mind to 8e
a"ways en-a-ed in ERSTa<s 8usiness. $.e mind
contains .undreds and t.ousands o6 impressions#
not on"y o6 t.is "i6e 8ut a"so o6 many# many "i7es
o6 t.e past. $.ese impressions sometimes come
in contact wit. one anot.er and produce
contradictory pictures. 1n t.is way t.e mind<s
6unction can 8ecome dan-erous 6or a
conditioned sou". Students o6 psyc.o"o-y are
aware o6 t.e mind<s 7arious psyc.o"o-ica"
c.an-es. 1n &ha#avad-#%t )K.'+ it is said=
yaa yaa 7Xpi smaran 8.X7aa
tyajaty ante ka"e7aram
taa taa e7aiti kaunteya
sadX tad-8.X7a-8.X7ita_
MW.ate7er state o6 8ein- one remem8ers w.en
.e Guits .is 8ody# t.at state .e wi"" attain wit.out
6ai".[
At t.e time o6 deat.# t.e mind and inte""i-ence
o6 a "i7in- entity create t.e su8t"e 6orm o6 a
certain type o6 8ody 6or t.e ne4t "i6e. 16 t.e mind
sudden"y t.inks o6 somet.in- not 7ery
con-enia"# one .as to take a correspondin- 8irt.
in t.e ne4t "i6e. 9n t.e ot.er .and# i6 one can
t.ink o6 ERSTa at t.e time o6 deat.# .e can 8e
trans6erred to t.e spiritua" wor"d# Do"oka
ARndX7ana. $.is process o6 transmi-ration is
7ery su8t"e t.ere6ore UrV"a ;Wpa Dos7XmV
ad7ises de7otees to train t.eir minds in order
t.at t.ey wi"" 8e una8"e to remem8er anyt.in-
ot.er t.an ERSTa.
Simi"ar"y# t.e ton-ue s.ou"d 8e trained to speak
on"y o6 ERSTa and to taste on"y k!$a-prasda.
UrV"a ;Wpa Dos7XmV 6urt.er ad7ises# ti!"han
vraje= one s.ou"d "i7e in ARndX7ana or any part
o6 Araja8.Wmi. Araja8.Wmi# or t.e "and o6
ARndX7ana# is supposed to 8e ei-.ty-6our kro`as
in area. 9ne kro`a eGua"s two sGuare mi"es.
W.en one makes ARndX7ana .is residence# .e
s.ou"d take s.e"ter o6 an ad7anced de7otee
t.ere. 1n t.is way one s.ou"d a"ways t.ink o6
ERSTa and His pastimes. $.is is 6urt.er
e"ucidated 8y UrV"a ;Wpa Dos7XmV in .is
3.akti-rasXmRta-sind.u )1.2.2*4+
76
=
kRSTaa smaran janaa cXsya
preS^.aa nija-samV.itam
tat-tat-kat.X-rata` cXsau
kuryXd 7Xsaa 7raje sadX
MA de7otee s.ou"d a"ways reside in t.e
transcendenta" rea"m o6 Araja and a"ways en-a-e
in kRSTaa smaran janaa cXsya preS^.am# t.e
remem8rance o6 UrV ERSTa and His 8e"o7ed
associates. 3y 6o""owin- in t.e 6ootsteps o6 suc.
associates and 8y enterin- under t.eir eterna"
-uidance# one can acGuire an intense desire to
ser7e t.e Supreme 5ersona"ity o6 Dod.ead.[
A-ain UrV"a ;Wpa Dos7XmV states in 3.akti-
rasXmRta-sind.u )1.2.2*5+=
se7X sXd.aka-rWpeTa
sidd.a-rWpeTa cXtra .i
tad-8.X7a-"ipsunX kXryX
""
7raja-"okXnusXrata_
M1n t.e transcendenta" rea"m o6 Araja FAraja-
d.XmaH one s.ou"d ser7e t.e Supreme :ord# UrV
&'
>> 2.22.1'0
&&
>> 2.22.15K
ERSTa# wit. a 6ee"in- simi"ar to t.at o6 His
associates# and one s.ou"d p"ace .imse"6 under
t.e direct -uidance o6 a particu"ar associate o6
ERSTa and s.ou"d 6o""ow in .is 6ootsteps. $.is
met.od is app"ica8"e 8ot. in t.e sta-e o6
sdhana )spiritua" practices e4ecuted w.i"e in
t.e sta-e o6 8onda-e+ and in t.e sta-e o6 sdhya
)Dod rea"iPation+# w.en one is a siddha-puru!a#
or a spiritua""y per6ect sou".[
Anu,rtti
UrV"a 3.aktisidd.Xnta Saras7atV Z.Xkura .as
commented as 6o""ows upon t.is 7erse= M9ne
w.o .as not yet de7e"oped interest
78
in ERSTa
consciousness s.ou"d -i7e up a"" materia"
moti7es and train .is mind 8y 6o""owin- t.e
pro-ressi7e re-u"ati7e princip"es# name"y
c.antin- and remem8erin- ERSTa and His name#
6orm# Gua"ity# pastimes and so 6ort.. 1n t.is way#
a6ter de7e"opin- a taste 6or suc. t.in-s# one
s.ou"d try to "i7e in ARndX7ana
79
and pass .is
time constant"y remem8erin- ERSTa<s name#
6ame# pastimes and Gua"ities under t.e direction
and protection o6 an e4pert de7otee. $.is is t.e
sum and su8stance o6 a"" instruction re-ardin-
t.e cu"ti7ation o6 de7otiona" ser7ice
80
.
M1n t.e neop.yte sta-e one s.ou"d a"ways
en-a-e in .earin- k!$a-kath. $.is is ca""ed
rava$a-da
81
# t.e sta-e o6 .earin-. 3y
constant"y .earin- t.e transcendenta" .o"y name
&K
He .as "o-ica" commitment# 8ut no spontaneous taste.
Aaid.i# not ;a-a.
&*
9r an 1SE>9% $emp"e# or make your .ome into a
$emp"e
K0
$.is is a SummaryB Letai"s 6o""owB See a"so S3
&.5.24# =sra7anam# kirt?=
K1
$.ese are descri8ed 8y Sri"a 3.akti7inode $.. in >ari-
nama-*intamani.
32
o6 ERSTa and .earin- o6 His transcendenta"
6orm# Gua"ities and pastimes# one can attain to
t.e sta-e o6 acceptance ca""ed vara$a-da.
W.en one attains t.is sta-e# .e 8ecomes
attac.ed to t.e .earin- o6 k!$a-kath. W.en
one is a8"e to c.ant in ecstasy# .e attains t.e
sta-e o6 smara$vasth# t.e sta-e o6
remem8erin-. ;eco""ection# a8sorption#
meditation# constant remem8rance and trance
are t.e 6i7e items o6 pro-ressi7e k!$a-
smara$a
82
. At 6irst# remem8rance o6 ERSTa may
8e interrupted at inter7a"s# 8ut "ater
remem8rance proceeds uninterrupted. W.en
remem8rance is uninterrupted# it 8ecomes
concentrated and is ca""ed meditation. W.en
meditation e4pands and 8ecomes constant# it is
ca""ed anusmti. 3y uninterrupted and unceasin-
anusmti one enters t.e sta-e o6 samdhi# or
spiritua" trance. A6ter smara$a-da or samXd.i
.as 6u""y de7e"oped# t.e sou" comes to
understand .is ori-ina" constitutiona" position.
At t.at time .e can per6ect"y and c"ear"y
understand .is eterna" re"ations.ip wit. ERSTa.
$.at is ca""ed sampatti-da# t.e per6ection o6
"i6e.
M+aitanya-*aritmta ad7ises t.ose w.o are
neop.ytes to -i7e up a"" kinds o6 moti7ated
desires and simp"y en-a-e in t.e re-u"ati7e
de7otiona" ser7ice o6 t.e :ord accordin- to t.e
directions o6 scripture. 1n t.is way a neop.yte
can -radua""y de7e"op attac.ment 6or ERSTa<s
name# 6ame# 6orm# Gua"ities and so 6ort.. W.en
one .as de7e"oped suc. attac.ment# .e can
spontaneous"y ser7e t.e "otus 6eet o6 ERSTa e7en
wit.out 6o""owin- t.e re-u"ati7e princip"es. $.is
sta-e is ca""ed r#a-bhakti# or de7otiona" ser7ice
K2
See 3.akti-sandar8a 2&K
in spontaneous "o7e. At t.at sta-e t.e de7otee
can 6o""ow in t.e 6ootsteps o6 one o6 t.e eterna"
associates o6 ERSTa in ARndX7ana. $.is is ca""ed
r#nu#a-bhakti. 5#nu#a-bhakti# or
spontaneous de7otiona" ser7ice# can 8e e4ecuted
in t.e nta-rasa w.en one aspires to 8e "ike
ERSTa<s cows or t.e stick or 6"ute in t.e .and o6
ERSTa# or t.e 6"owers around ERSTa<s neck. 1n
t.e dsya-rasa one 6o""ows in t.e 6ootsteps o6
ser7ants "ike >itraka# 5atraka or ;aktaka. 1n t.e
6riend"y sakhya-rasa one can 8ecome a 6riend
"ike 3a"ade7a# UrVdXmX or SudXmX. 1n t.e
vtsalya-rasa# c.aracteriPed 8y parenta"
a66ection# one can 8ecome "ike %anda Ca.XrXja
and Na`odX# and in t.e mdhurya-rasa#
c.aracteriPed 8y conju-a" "o7e# one can 8ecome
"ike UrVmatV ;Xd.XrXTV or Her "ady 6riends suc.
as :a"itX and Her ser7in- maids )ma8jar%s+ "ike
;Wpa and ;ati. $.is is t.e essence o6 a""
instruction in t.e matter o6 de7otiona" ser7ice.[
TEXT NINE
%3
7aikuT^.Xj janito 7arX mad.u-purV tatrXpi
rXsotsa7Xd
7RndXraTyam udXra-pXTi-ramaTXt tatrXpi
-o7ard.ana_
rXd.X-kuTYam i.Xpi -oku"a-pate_
premXmRtXp"X7anXt
kuryXd asya 7irXjato -iri-ta^e se7Xa 7i7ekV na
ka_
SYNONYMS
7aikuT^.Xt]t.an AaikuT^.a# t.e spiritua"
wor"d janita_]8ecause o6 8irt. 7arX]8etter
mad.u-purV]t.e transcendenta" city known as
Cat.urX tatra api]superior to t.at rXsa-utsa7Xt
]8ecause o6 t.e per6ormance o6 t.e rXsa-"V"X
7RndX-araTyam]t.e 6orest o6 ARndX7ana
udXra-pXTi]o6 :ord ERSTa ramaTXt]8ecause
o6 7arious kinds o6 "o7in- pastimes tatra api]
superior to t.at -o7ard.ana_]Do7ard.ana
Hi"" rXd.X-kuTYam]a p"ace ca""ed ;Xd.X-
kuTYa i.a api]superior to t.is -oku"a-pate_]
o6 ERSTa# t.e master o6 Doku"a prema-amRta]
wit. t.e nectar o6 di7ine "o7e Xp"X7anXt]
8ecause o6 8ein- o7er6"ooded kuryXt]wou"d
do asya]o6 t.is );Xd.X-kuTYa+ 7irXjata_]
situated -iri-ta^e]at t.e 6oot o6 Do7ard.ana
Hi"" se7Xm]ser7ice 7i7ekV]w.o is
inte""i-ent na]not ka_]w.o.
K3
$ist.an 7raje
33
TRANSLATION
$.e .o"y p"ace known as Cat.urX is spiritua""y
superior to AaikuT^.a# t.e transcendenta" wor"d#
8ecause t.e :ord appeared t.ere. Superior to
Cat.urX-5urV is t.e transcendenta" 6orest o6
ARndX7ana 8ecause o6 ERSTa<s rsa-l%l
pastimes. And superior to t.e 6orest o6
ARndX7ana is Do7ard.ana Hi""# 6or it was raised
8y t.e di7ine .and o6 UrV ERSTa and was t.e site
o6 His 7arious "o7in- pastimes. And# a8o7e a""#
t.e supere4ce""ent UrV ;Xd.X-kuTYa stands
supreme# 6or it is o7er6"ooded wit. t.e am8rosia"
nectarean prema o6 t.e :ord o6 Doku"a# UrV
ERSTa. W.ere# t.en# is t.at inte""i-ent 5erson
w.o is unwi""in- to ser7e t.is di7ine ;Xd.X-
kuTYa# w.ic. is situated at t.e 6oot o6
Do7ard.ana Hi""B
PURPORT
[1'i<unth'] $.e spiritua" wor"d is t.ree
6ourt.s
84
o6 t.e tota" creation o6 t.e Supreme
5ersona"ity o6 Dod.ead# and it is t.e most
e4a"ted re-ion. $.e spiritua" wor"d is
natura""y superior to t.e materia"
wor"d.owe7er#
"'thurB and t.e adjoinin- areas#
a"t.ou-. appearin- in t.e materia" wor"d# are
considered superior to t.e spiritua" wor"d
8ecause t.e Supreme 5ersona"ity o6 Dod.ead
Himse"6 appeared at Cat.urX. $.e interior
6orests o6
1CndB0'n' are considered superior to
Cat.urX 8ecause o6 t.e presence o6 t.e
twe"7e 6orests )d7Xda`a-7ana+# suc. as
$X"a7ana# Cad.u7ana and 3a.u"X7ana#
K4
1n w.at wayB W.ere is t.is >itationB
w.ic. are 6amous 6or t.e 7arious pastimes o6
t.e :ord. $.us t.e interior ARndX7ana 6orest
is considered superior to Cat.urX# 8ut
superior to t.ese 6orests is t.e di7ine
+o0'rdh'n' Di(( 8ecause ERSTa "i6ted
Do7ard.ana Hi"" "ike an um8re""a# raisin- it
wit. His "otus"ike 8eauti6u" .and to protect
His associates# t.e deniPens o6 Araja# 6rom
t.e torrentia" rains sent 8y t.e an-ry 1ndra#
Ein- o6 t.e demi-ods. 1t is a"so at
Do7ard.ana Hi"" t.at ERSTa tends t.e cows
wit. His cow.erd 6riends# and t.ere a"so He
.ad His rendeP7ous wit. His most 8e"o7ed
UrV ;Xd.X and en-a-ed in "o7in- pastimes
wit. Her.
7BdhB-<uEF'# at t.e 6oot o6 Do7ard.ana#
is superior to a"" 8ecause it is t.ere t.at "o7e
o6 ERSTa o7er6"ows. Ad7anced de7otees
pre6er to reside at ;Xd.X-kuTYa 8ecause t.is
p"ace is t.e site o6 many memories o6 t.e
eterna" "o7in- a66airs 8etween ERSTa and
;Xd.XrXTV )rati-7i"Xsa+.
1n +aitanya-*aritmta )Cad.ya-"V"X+ it is
stated t.at w.en UrV >aitanya Ca.Xpra8.u 6irst
7isited t.e area o6 Araja8.Wmi# He cou"d not at
6irst 6ind t.e "ocation o6 ;Xd.X-kuTYa. $.is
means t.at UrV >aitanya Ca.Xpra8.u was
actua""y searc.in- 6or t.e e4act "ocation o6
;Xd.X-kuTYa. !ina""y He 6ound t.e .o"y spot
85
#
and t.ere was a sma"" pond t.ere. He took His
8at. in t.at sma"" pond and to"d His de7otees
t.at t.e actua" ;Xd.X-kuTYa was situated t.ere.
:ater t.e pond was e4ca7ated 8y :ord
>aitanya<s de7otees# .eaded 6irst 8y t.e si4
Dos7XmVs# suc. as ;Wpa and ;a-.unXt.a dXsa.
K5
%ote t.at t.e Msma"" pond t.ere[ is not t.e Mactua"
;ad.a-kunda[. :ike a si-n on a music store is not musid.
5resent"y t.ere is a "ar-e "ake known as ;Xd.X-
kuTYa
86
t.ere. UrV"a ;Wpa Dos7XmV .as -i7en
muc. stress to ;Xd.X-kuTYa 8ecause o6 UrV
>aitanya Ca.Xpra8.u<s desire to 6ind it. W.o#
t.en# wou"d -i7e up ;Xd.X-kuTYa and try to
reside e"sew.ereB %o person wit. transcendenta"
inte""i-ence wou"d do so. $.e importance o6
;Xd.X-kuTYa# .owe7er# cannot 8e rea"iPed 8y
ot.er AaiSTa7a sampradXyas
87
# nor can persons
uninterested in t.e de7otiona" ser7ice o6 :ord
>aitanya Ca.Xpra8.u understand t.e spiritua"
importance and di7ine nature o6 ;Xd.X-kuTYa.
$.us ;Xd.X-kuTYa is main"y wors.iped 8y t.e
DauYVya AaiSTa7as# t.e 6o""owers o6 :ord UrV
ERSTa >aitanya Ca.Xpra8.u.
K'
Same comment.
K&
So some t.in-s can on"y 8e rea"iPed 8y mem8ers o6
1SE>9%B
34
TEXT TEN
karmi8.ya_ parito .are_ priyatayX 7yaktia yayur jXninas
te8.yo jXna-7imukta-8.akti-paramX_ premaika-niS^.Xs tata_
te8.yas tX_ pa`u-pX"a-pabkaja-dR`as tX8.yo <pi sX rXd.ikX
preS^.X tad7ad iyaa tadVya-sarasV tXa nX`rayet ka_ kRtV
SYNONYMS
karmi8.ya_]t.an a"" 6ruiti7e workers parita_
]in a"" respects .are_]8y t.e Supreme
5ersona"ity o6 Dod.ead priyatayX]8ecause o6
8ein- 6a7ored 7yaktim yayu_]it is said in t.e
`Xstra jXnina_]t.ose ad7anced in know"ed-e
te8.ya_]superior to t.em jXna-7imukta]
"i8erated 8y know"ed-e 8.akti-paramX_]t.ose
en-a-ed in de7otiona" ser7ice prema-eka-
niS^.X_]t.ose w.o .a7e attained pure "o7e o6
Dod tata_]superior to t.em te8.ya_]8etter
t.an t.em tX_]t.ey pa`u-pX"a-pabkaja-dR`a_
]t.e -opVs w.o are a"ways dependent on
ERSTa# t.e cow.erd 8oy tX8.ya_]a8o7e a"" o6
t.em api]certain"y sX]S.e rXd.ikX]
UrVmatV ;Xd.ikX preS^.X]7ery dear tad7at]
simi"ar"y iyam]t.is tadVya-sarasV]Her "ake#
UrV ;Xd.X-kuTYa tXm];Xd.X-kuTYa na]not
X`rayet]wou"d take s.e"ter o6 ka_]w.o kRtV
]most 6ortunate.
TRANSLATION
1n t.e `Xstra it is said t.at o6 a"" types o6 6ruiti7e
workers# .e w.o is ad7anced in know"ed-e o6
t.e .i-.er 7a"ues o6 "i6e is 6a7ored 8y t.e
Supreme :ord Hari. 9ut o6 many suc. peop"e
w.o are ad7anced in know"ed-e FjXnVsH# one
w.o is practica""y "i8erated 8y 7irtue o6 .is
know"ed-e may take to de7otiona" ser7ice. He is
superior to t.e ot.ers. Howe7er# one w.o .as
actua""y attained prema# pure "o7e o6 ERSTa# is
superior to .im. $.e -opVs are e4a"ted a8o7e a""
t.e ad7anced de7otees 8ecause t.ey are a"ways
tota""y dependent upon UrV ERSTa# t.e
transcendenta" cow.erd 8oy. Amon- t.e -opVs#
UrVmatV ;Xd.XrXTV is t.e most dear to ERSTa.
Her kuTYa F"akeH is as pro6ound"y dear to :ord
ERSTa as t.is most 8e"o7ed o6 t.e -opVs. W.o#
t.en# wi"" not reside at ;Xd.X-kuTYa and# in a
spiritua" 8ody surc.ar-ed wit. ecstatic
de7otiona" 6ee"in-s FaprktabhvaH# render
"o7in- ser7ice to t.e di7ine coup"e UrV UrV
;Xd.X-Do7inda# w.o per6orm $.eir
a!"akl%ya-l%l# $.eir eterna" ei-.t6o"d dai"y
pastimes. 1ndeed# t.ose w.o e4ecute de7otiona"
ser7ice on t.e 8anks o6 ;Xd.X-kuTYa are t.e
most 6ortunate peop"e in t.e uni7erse.
PURPORT
3ar1is and %i4ar1is
At t.e present moment a"most e7eryone is
en-a-ed in some kind o6 6ruiti7e acti7ity. $.ose
w.o are desirous o6 -ainin- materia" pro6its 8y
workin- are ca""ed karmVs# or 6ruiti7e workers.
A"" "i7in- entities wit.in t.is materia" wor"d
.a7e come under t.e spe"" o6 mXyX. $.is is
descri8ed in t.e Vi!$u 4ur$a )'.&.'1+=
7iSTu-`akti_ parX proktX
kSetrajXk.yX tat.X parX
a7idyX-karma-saajXnyX
tRtVyX `aktir iSyate
F>c. Cad.ya '.154H
Sa-es .a7e di7ided t.e ener-ies o6 t.e Supreme
5ersona"ity o6 Dod.ead into t.ree cate-ories]
name"y# t.e spiritua" ener-y# mar-ina" ener-y
and materia" ener-y. $.e materia" ener-y is
considered to 8e t.e t.ird-c"ass ener-y )tt%y
akti)+. $.ose "i7in- 8ein-s wit.in t.e
jurisdiction o6 t.e materia" ener-y sometimes
en-a-e t.emse"7es "ike do-s and .o-s in
workin- 7ery .ard simp"y 6or sense -rati6ication.
Howe7er# in t.is "i6e# or# a6ter e4ecutin- pious
acti7ities# in t.e ne4t "i6e# some karmVs 8ecome
stron-"y attracted to per6ormin- 7arious kinds o6
sacri6ices mentioned in t.e Aedas. $.us on t.e
stren-t. o6 t.eir pious merit# t.ey are e"e7ated to
.ea7en"y p"anets. Actua""y t.ose w.o per6orm
sacri6ices strict"y accordin- to Aedic injunctions
are e"e7ated to t.e moon and p"anets a8o7e t.e
moon. As mentioned in &ha#avad-#%t )*.21+#
k!%$e pu$ye martya-loka3 vianti= a6ter
e4.austin- t.e resu"ts o6 t.eir so-ca""ed pious
acti7ities# t.ey a-ain return to t.e eart.# w.ic. is
ca""ed martya-"oka# t.e p"ace o6 deat.. A"t.ou-.
suc. persons may 8e e"e7ated to t.e .ea7en"y
p"anets 8y t.eir pious acti7ities and a"t.ou-.
t.ey may enjoy "i6e t.ere 6or many t.ousands o6
years# t.ey nonet.e"ess must return to t.is p"anet
w.en t.e resu"ts o6 t.eir pious acti7ities are
e4.austed.
$.is is t.e position o6 a"" karmVs# inc"udin-
t.ose w.o act pious"y and t.ose w.o act
impious"y. 9n t.is p"anet we 6ind many
8usinessmen# po"iticians and ot.ers w.o are
simp"y interested in materia" .appiness. $.ey
attempt to earn money 8y a"" means# not
considerin- w.et.er suc. means are pious or
impious. Suc. peop"e are ca""ed karmVs# or -ross
materia"ists. Amon- t.e karmVs are some
7ikarmVs# peop"e w.o act wit.out t.e -uidance
o6 Aedic know"ed-e. $.ose w.o act on t.e 8asis
o6 Aedic know"ed-e per6orm sacri6ices 6or t.e
35
satis6action o6 :ord AiSTu and to recei7e
8enedictions 6rom Him. 1n t.is way t.ey are
e"e7ated to .i-.er p"anetary systems. Suc.
karmVs are superior to t.e 7ikarmVs# 6or t.ey are
6ait.6u" to t.e directions o6 t.e Aedas and are
certain"y dear to ERSTa. 1n 3.a-a7ad--VtX
)4.11+# ERSTa says= ye yat.X mXa prapadyante
tXas tat.ai7a 8.ajXmy a.am. M1n w.ate7er way
one surrenders unto Ce# 1 reward .im
accordin-"y.[ ERSTa is so kind t.at He 6u"6i""ed
t.e desires o6 t.e karmVs and jXnVs# not to speak
o6 t.e 8.aktas. A"t.ou-. t.e karmVs are
sometimes e"e7ated to .i-.er p"anetary systems#
as "on- as t.ey remain attac.ed to 6ruiti7e
acti7ities t.ey must accept new materia" 8odies
a6ter deat.. 16 one acts pious"y# .e can attain a
new 8ody amon- t.e demi-ods in t.e .i-.er
p"anetary systems# or .e may attain some ot.er
position in w.ic. .e can enjoy a .i-.er standard
o6 materia" .appiness. 9n t.e ot.er .and# t.ose
w.o are en-a-ed in impious acti7ities are
de-raded and take 8irt. as anima"s# trees and
p"ants. $.us t.ose 6ruiti7e actors w.o do not
care 6or t.e Aedic directions )7ikarmVs+ are not
appreciated 8y "earned saint"y persons. As stated
in r%mad-&h#avatam )5.5.4+=
n-na3 pramatta) kurute vikarma
yad indriya-pr%taya p$oti
na sdhu manye yata tmano 0yam
asann api kleada sa deha)
MCateria"ists w.o work .ard "ike do-s and .o-s
simp"y 6or sense -rati6ication are actua""y mad.
$.ey simp"y per6orm a"" kinds o6 a8omina8"e
acti7ities simp"y 6or sense -rati6ication.
Cateria"istic acti7ities are not at a"" wort.y o6 an
inte""i-ent man# 6or as a resu"t o6 suc. acti7ities#
one -ets a materia" 8ody# w.ic. is 6u"" o6
misery.[ $.e purpose o6 .uman "i6e is to -et out
o6 t.e t.ree6o"d misera8"e conditions# w.ic. are
concomitant wit. materia" e4istence.
(n6ortunate"y# 6ruiti7e workers are mad to earn
money and acGuire temporary materia" com6orts
8y a"" means t.ere6ore t.ey risk 8ein- de-raded
to "ower species o6 "i6e. Cateria"ists 6oo"is."y
make many p"ans to 8ecome .appy in t.is
materia" wor"d. $.ey do not stop to consider t.at
t.ey wi"" "i7e on"y 6or a certain num8er o6 years#
out o6 w.ic. t.ey must spend t.e major portion
acGuirin- money 6or sense -rati6ication.
("timate"y suc. acti7ities end in deat..
Cateria"ists do not consider t.at a6ter -i7in- up
t.e 8ody t.ey may 8ecome em8odied as "ower
anima"s# p"ants or trees. $.us a"" t.eir acti7ities
simp"y de6eat t.e purpose o6 "i6e. %ot on"y are
t.ey 8orn i-norant# 8ut t.ey act on t.e p"at6orm
o6 i-norance# t.inkin- t.at t.ey are -ettin-
materia" 8ene6its in t.e s.ape o6 skyscraper
8ui"din-s# 8i- cars# .onora8"e positions and so
on. $.e materia"ists do not know t.at in t.e ne4t
"i6e t.ey wi"" 8e de-raded and t.at a"" t.eir
acti7ities simp"y ser7e as parX8.a7a# t.eir
de6eat. $.is is t.e 7erdict o6 r%mad-
&h#avatam )5.5.5+= parbhavas tvad abodha
jta).
5nanis
9ne s.ou"d t.ere6ore 8e ea-er to understand t.e
science o6 t.e sou" )tma-tattva+. (n"ess one
comes to t.e p"at6orm o6 tma-tattva# 8y w.ic.
one understands t.at t.e sou" and not t.e 8ody is
onese"6# one remains on t.e p"at6orm o6
i-norance. 9ut o6 t.ousands and e7en mi""ions
o6 i-norant peop"e w.o are wastin- t.eir time
simp"y -rati6yin- t.eir senses# one may come to
t.e p"at6orm o6 know"ed-e and understand
.i-.er 7a"ues o6 "i6e. Suc. a person is ca""ed a
j8n%. $.e j8n% knows t.at 6ruiti7e acti7ities
wi"" 8ind .im to materia" e4istence and cause
.im to transmi-rate 6rom one kind o6 8ody to
anot.er. As indicated in r%mad-&h#avatam 8y
t.e term ar%ra-bandha )8ound to 8odi"y
e4istence+# as "on- as one maintains any
conception o6 sense enjoyment# .is mind wi"" 8e
a8sor8ed in karma# 6ruiti7e acti7ity# and t.is wi""
o8"i-e .im to transmi-rate 6rom one 8ody to
anot.er.
Sadhana 6ha4ta
$.us a j8n% is considered superior to a karm%
8ecause .e at "east re6rains 6rom t.e 8"ind
acti7ities o6 sense enjoyment. $.is is t.e 7erdict
o6 t.e Supreme 5ersona"ity o6 Dod.ead.
Howe7er# a"t.ou-. a j8n% may 8e "i8erated
6rom t.e i-norance o6 t.e karm%s# un"ess .e
comes to t.e p"at6orm o6 de7otiona" ser7ice .e is
sti"" considered to 8e in i-norance )avidy+.
A"t.ou-. one may 8e accepted as a j8n%# or one
ad7anced in know"ed-e# .is know"ed-e is
considered impure 8ecause .e .as no
in6ormation o6 de7otiona" ser7ice and t.us
ne-"ects t.e direct wors.ip o6 t.e "otus 6eet o6
t.e Supreme 5ersona"ity o6 Dod.ead.
W.en a j8n% takes to de7otiona" ser7ice# .e
rapid"y 8ecomes superior to an ordinary j8n%.
Suc. an ad7anced person is descri8ed as j8na-
vimukta-bhakti-parama. How a j8n% takes to
de7otiona" ser7ice is mentioned in &ha#avad-
#%t )&.1*+# w.erein ERSTa says=
8a.WnXa janmanXm ante
jXna7Xn mXa prapadyate
7Xsude7a_ sar7am iti
sa ma.XtmX sudur"a8.a_
3'
MA6ter many 8irt.s and deat.s# .e w.o is
actua""y in know"ed-e surrenders unto Ce#
knowin- Ce to 8e t.e cause o6 a"" causes and a""
t.at is. Suc. a -reat sou" is 7ery rare.[ Actua""y a
person is wise w.en .e surrenders unto t.e "otus
6eet o6 ERSTa# 8ut suc. a mahtm# -reat sou"# is
7ery rare.
Pre1a 6ha4ta
A6ter takin- to de7otiona" ser7ice under t.e
re-u"ati7e princip"es# a person may come to t.e
p"at6orm o6 spontaneous "o7e o6 Dod.ead#
6o""owin- in t.e 6ootsteps o6 -reat de7otees "ike
%Xrada and Sanaka and SanXtana. $.e Supreme
5ersona"ity o6 Dod.ead t.en reco-niPes .im to
8e superior. $.e de7otees w.o .a7e de7e"oped
"o7e o6 Dod.ead are certain"y in an e4a"ted
position.
2o)i 6ha4ti
96 a"" t.ese de7otees# t.e #op%s are reco-niPed
as superior 8ecause t.ey do not know anyt.in-
ot.er t.an satis6yin- ERSTa. %or do t.e #op%s
e4pect any return 6rom ERSTa. 1ndeed#
sometimes ERSTa puts t.em into e4treme
su66erin- 8y separatin- Himse"6 6rom t.em.
%onet.e"ess# t.ey cannot 6or-et ERSTa. W.en
ERSTa "e6t ARndX7ana 6or Cat.urX# t.e #op%s
8ecame most dejected and spent t.e rest o6 t.eir
"i7es simp"y cryin- in separation 6rom ERSTa.
$.is means t.at in one sense t.ey were ne7er
actua""y separated 6rom ERSTa. $.ere is no
di66erence 8etween t.inkin- o6 ERSTa and
associatin- wit. Him. ;at.er# vipralambha-sev#
t.inkin- o6 ERSTa in separation# as UrV >aitanya
Ca.Xpra8.u did# is 6ar 8etter t.an ser7in- ERSTa
direct"y.
adha 6ha4ti
$.us o6 a"" t.e de7otees w.o .a7e de7e"oped
una""oyed de7otiona" "o7e 6or ERSTa# t.e #op%s
are most e4a"ted# and out o6 a"" t.ese e4a"ted
#op%s# UrVmatV ;Xd.XrXTV is t.e .i-.est. %o one
can e4ce" t.e de7otiona" ser7ice o6 UrVmatV
;Xd.XrXTV. 1ndeed# e7en ERSTa cannot
understand t.e attitude o6 UrVmatV ;Xd.XrXTV
t.ere6ore He took Her position and appeared as
UrV >aitanya Ca.Xpra8.u
88
# just to understand
Her transcendenta" 6ee"in-s.
1n t.is way UrV"a ;Wpa Dos7XmV -radua""y
conc"udes t.at UrVmatV ;Xd.XrXTV is t.e most
e4a"ted de7otee o6 ERSTa and t.at Her ku$2a
)"ake+# UrV ;Xd.X-kuTYa# is t.e most e4a"ted
p"ace. $.is is 7eri6ied in a Guotation 6rom
(a#hu-bh#avatmta )(ttara-k.aTYa 45+# as
Guoted in +aitanya-*aritmta
89
=
yat.X rXd.X priyX 7iSTos
tasyX_ kuTYaa priyaa tat.X
sar7a--opVSu sai7aikX
7iSTor atyanta-7a""a8.X
MQust as UrVmatV ;Xd.XrXTV is dear to t.e
Supreme :ord ERSTa FAiSTuH# so Her 8at.in-
p"ace F;Xd.X-kuTYaH is eGua""y dear to ERSTa.
Amon- a"" t.e -opVs# S.e a"one stands supreme
as t.e :ord<s most 8e"o7ed.[
$.ere6ore e7eryone interested in ERSTa
consciousness s.ou"d u"timate"y take s.e"ter o6
;Xd.X-kuTYa and e4ecute de7otiona" ser7ice
t.ere t.rou-.out one<s "i6e. $.is is t.e
conc"usion o6 ;Wpa Dos7XmV in t.e tent. 7erse
o6 Upademta.
KK
>on6identia" reason.
K*
>> 2.K.**# 1.4.25# 5adma 5urana 2.1K.K
TEXT E+E%EN
kRSTasyoccai_ praTaya-7asati_ preyasV8.yo <pi
rXd.X
kuTYaa cXsyX muni8.ir a8.itas tXdR- e7a
7yad.Xyi
yat preS^.air apy a"am asu"a8.aa kia punar
8.akti-8.XjXa
tat premedaa sakRd api sara_ snXtur X7iSkaroti
SYNONYMS
kRSTasya]o6 :ord UrV ERSTa uccai_]7ery
.i-."y praTaya-7asati_]o8ject o6 "o7e
preyasV8.ya_]out o6 t.e many "o7a8"e -opVs
api]certain"y rXd.X]UrVmatV ;Xd.XrXTV
kuTYam]"ake ca]a"so asyX_]o6 Her
muni8.i_]8y -reat sa-es a8.ita_]in a""
respects tXdRk e7a]simi"ar"y 7yad.Xyi]is
descri8ed yat]w.ic. preS^.ai_]8y t.e most
ad7anced de7otees api]e7en a"am]enou-.
asu"a8.am]di66icu"t to o8tain kim]w.at
puna_]a-ain 8.akti-8.XjXm]6or persons
en-a-ed in de7otiona" ser7ice tat]t.at prema
]"o7e o6 Dod.ead idam]t.is sakRt]once
api]e7en sara_]"ake snXtu_]o6 one w.o .as
8at.ed X7iSkaroti]arouses.
TRANSLATION
96 t.e many o8jects o6 6a7ored de"i-.t and o6 a""
t.e "o7a8"e damse"s o6 Araja8.Wmi# UrVmatV
;Xd.XrXTV is certain"y t.e most treasured o8ject
o6 ERSTa<s "o7e. And# in e7ery respect# Her
di7ine kuTYa is descri8ed 8y -reat sa-es as
simi"ar"y dear to Him. (ndou8ted"y ;Xd.X-
kuTYa is 7ery rare"y attained e7en 8y t.e -reat
de7otees t.ere6ore it is e7en more di66icu"t 6or
3&
ordinary de7otees to attain. 16 one simp"y 8at.es
once wit.in t.ose .o"y waters# one<s pure "o7e o6
ERSTa is 6u""y aroused.
PURPORT
W.y is ;Xd.X-kuTYa so e4a"tedB $.e "ake is so
e4a"ted 8ecause it 8e"on-s to UrVmatV
;Xd.XrXTV# w.o is t.e most 8e"o7ed o8ject o6
UrV ERSTa. Amon- a"" t.e -opVs# S.e is t.e most
8e"o7ed. Simi"ar"y# Her "ake# UrV ;Xd.X-kuTYa#
is a"so descri8ed 8y -reat sa-es as t.e "ake t.at
is as dear to ERSTa as ;Xd.X Herse"6. 1ndeed#
ERSTa<s "o7e 6or ;Xd.X-kuTYa and UrVmatV
;Xd.XrXTV is t.e same in a"" respects. ;Xd.X-
kuTYa is 7ery rare"y attained# e7en 8y -reat
persona"ities 6u""y en-a-ed in de7otiona" ser7ice#
not to speak o6 ordinary de7otees w.o are on"y
en-a-ed in t.e practice o6 vaidh% bhakti.
1t is stated t.at a de7otee wi"" at once de7e"op
pure "o7e o6 ERSTa in t.e wake o6 t.e -opVs i6
.e once takes a 8at. in ;Xd.X-kuTYa. UrV"a ;Wpa
Dos7XmV recommends t.at e7en i6 one cannot
"i7e permanent"y on t.e 8anks o6 ;Xd.X-kuTYa#
.e s.ou"d at "east take a 8at. in t.e "ake as many
times as possi8"e. $.is is a most important item
in t.e e4ecution o6 de7otiona" ser7ice.
GrH(' Bh'<ti0inod' IhB<ur' >rites in this
connection t.at UrV ;Xd.X-kuTYa is t.e most
se"ect p"ace 6or t.ose interested in ad7ancin-
t.eir de7otiona" ser7ice in t.e wake o6 t.e "ady
6riends )sakh%s+ and con6identia" ser7in- maids
)ma8jar%s+ o6 UrVmatV ;Xd.XrXTV. :i7in-
entities w.o are ea-er to return .ome to t.e
transcendenta" kin-dom o6 Dod# Do"oka
ARndX7ana# 8y means o6 attainin- t.eir spiritua"
8odies )siddha-deha+ s.ou"d "i7e at ;Xd.X-
kuTYa# take s.e"ter o6 t.e con6identia" ser7in-
maids o6 UrV ;Xd.X and under t.eir direction
en-a-e constant"y in Her ser7ice. $.is is t.e
most e4a"ted met.od 6or t.ose en-a-ed in
de7otiona" ser7ice under t.e protection o6 UrV
>aitanya Ca.Xpra8.u.
In this connection GrH(' Bh'<tisiddhBnt'
S'r's0'tH IhB<ur' >rites t.at e7en -reat
sa-es and -reat de7otees "ike %Xrada and Sanaka
do not -et an opportunity to come to ;Xd.X-
kuTYa to take t.eir 8at.s. W.at# t.en# to speak o6
ordinary de7oteesB 16# 8y -reat 6ortune# one -ets
an opportunity to come to ;Xd.X-kuTYa and
8at.e e7en once# .e can de7e"op .is
transcendenta" "o7e 6or ERSTa# e4act"y as t.e
#op%s did. 1t is a"so recommended t.at one
s.ou"d "i7e on t.e 8anks o6 ;Xd.X-kuTYa and
s.ou"d 8e a8sor8ed in t.e "o7in- ser7ice o6 t.e
:ord. 9ne s.ou"d 8at.e t.ere re-u"ar"y and -i7e
up a"" materia" conceptions# takin- s.e"ter o6 UrV
;Xd.X and Her assistant #op%s. 16 one is t.us
constant"y en-a-ed durin- .is "i6etime# a6ter
-i7in- up t.e 8ody .e wi"" return 8ack to
Dod.ead to ser7e UrV ;Xd.X in t.e same way as
.e contemp"ated durin- .is "i6e on t.e 8anks o6
;Xd.X-kuTYa.
$.e conc"usion is t.at to "i7e on t.e 8anks o6 t.e
;Xd.X-kuTYa and to 8at.e t.ere dai"y constitute
t.e .i-.est per6ection o6 de7otiona" ser7ice. 1t is
a di66icu"t position to attain# e7en 6or -reat sa-es
and de7otees "ike %Xrada. $.us t.ere is no "imit
to t.e -"ory o6 UrV ;Xd.X-kuTYa. 3y ser7in-
;Xd.X-kuTYa# one can -et an opportunity to
8ecome an assistant o6 UrVmatV ;Xd.XrXTV
under t.e eterna" -uidance o6 t.e #op%s.
An|ana Suta Academy
Hanumatpresaka Swam
www.|ayaRama.US
(Pease send us your NOI umnatons)
3K
A
Srila Prabhu)ada on
Sha1bandhanu&a a&anu&a 6ha4ti
by Sri1an Hrsi4esa 7as
e;e-ardin- Hrsikesa das );ic.ard S. 3rown# Qr.+# .e may come .ere to Cayapur and 1 wi"" discuss wit.
.im w.at .is en-a-ement s.a"" 8e. He speaks 6"uent 3en-a"i# so .e may teac. t.e "oca" 8oys .ere at our
sc.oo".e
)Cayapur# 5 Qune# 1*&3# "etter to $ama" Ersna Doswami+
W.en 1 went to join Sri eSwamijie in Arinda7ana# Qan. 1*'K# H.L.D. .ad a"ready returned to America.
So 1 went to t.e Daudiya-mat.a under 5ra8.upada\s Dod8rot.er $ridandi Swami 3.akti Hridaya Aana
)3on+ Ca.araj. Sri"a 3on Ca.araj to"d me t.at .e .ad recei7ed word 6rom Swamiji sayin- t.at 1 s.ou"d
stay put. So 1 remained# a"most comp"ete"y iso"ated# in Araja-d.am 6or ' 1O2 years.
!ina""y# in 1*&3# under t.e jati-buddhi -ross"y o66ensi7e in6"uence o6 1SE>9% prakrita 6anatic
de7otees# 1 8ecame i""usioned and o66ensi7e and a8rupt"y "e6t Sri"a 3on Ca.araj and returned to t.e 6eet
o6 Swami 5ra8.upada in Cayapur. W.ene7er 1 wou"d meet Swamiji .e was de"i-.ted to speak in
3en-a"i. /7ery a6ternoon 6or a coup"e weeks Srutakirti 5ra8.u wou"d te"" me t.at Sri"a 5ra8.upada
wanted to see me# and we wou"d con7erse in 3en-a"i.
3ecause 1 .ad 8een 8rou-.t up in t.e Daudiya Cat. wit. 1ndian de7otees# 5ra8.upada knew t.at 1 .ad
8een e4posed to esoteric in6ormation a8out ;upanu-a 8.akti )t.e speci6ic pat. o6 ;upa f ;ati+ and
siddha-pranali. So Swamiji wou"d GuiP me to see w.at 1 knew a8out emanasa-sevae or e8.ajan#e and 1
wou"d a"so ask .im to c"ari6y# discuss# or appro7e o6 t.in-s 1 .ad "earned a8out \t.e\ su8ject.
Lurin- t.is 8rie6 Duru-san-a 1 .ad t.e c.ance to a"so work direct"y wit. Swami 5ra8.upada. Hum8"y 1
su--ested to .im t.at .e cou"d comp"ete Sri"a ;upa Doswami\s Sri (padesamrita 7ery Guick"y 8ecause
it was on"y 11 s"okas. 5ra8.upada immediate"y asked me to 8rin- my copy# and .e took t.e 8ook 6rom
my .and and t.en 8e-an ri-.t away. We started and 8asica""y comp"eted t.e (padesamrita o7er a
period o6 two weeks in Cayapur.
W.i"e workin- on t.is 8ook we a"so .ad 6urt.er discussions a8out t.e main -oa"s mentioned in t.e
8ook )%ectar o6 1nstruction 8y Sri"a ;upa Doswami+. 1 stayed in t.e room ne4t to Sri"a 5ra8.upada
w.ic. was s.ared 8y Sats7arupa Ca.araj and Srutakirti 5ra8.u.
A"t.ou-. 1 can\t remem8er t.e e4act seGuence o6 e7ents# 1 do reca"" t.e main points co7ered...
Some \un6or-etta8"e\ points=
$-BSPJ So .ow is )3.akti Hridaya Aana+ 3on Ca.arajB
D3J 3usy wit. supportin- .is sc.oo"# Durude7. A>3S5 )in /n-"is.+= Nes# .e is t.e rggggm o6 t.e
1nstitute o6 9rienta" 5.i"osop.y )a pun on .is tit"e o6 ;ector+ ---5ra8.upada "au-.s on"y jokin-.
$-BSPJ So w.at you .a7e "earned in Arinda7anaB
D3J A8out %itya-"i"a# Durude7.
$-BSPJ AndB
D3J Siddha-pranali' asta-kaliya-lila-smaran. ;i-.t# Durude7JB
$-BSPJ N/S# 8ut w.o is siddhaB
D3J 9ne out o6 mi""ions o6 seekers )Guoted t.e 7erse 3Dita# emanushyanam sahasresu...e 3ut isn\t t.is
)%itya-"i"a+ our -oa" # Durude7B
$-BSPJ Nes# we are t.e 6o""owers o6 ;upa-;a-.unat.. $.is is t.e .i-.est understandin-# to 8e
dasanudas in ;ad.a-Ersna\s "i"a.
D3J 3ut w.at a8out siddha-pranaliB How to Gua"i6yB W.o wi"" -i7eB
$-BSPJ Duru wi"" -i7e. Nou just c.ant Hare Ersna.
D3J )1 mentioned t.e story o6 >.ota Eris.nadas# w.o tried to Guit .is 8ody 8y jumpin- into Canasa-
-an-a# w.en .e .eard t.at on"y .is Duru# w.o .ad a"ready departed# cou"d -i7e .im siddha-
pranali+ ...How to recei7e t.is eterna" in6ormation# Durude7B
$-BSPJ Duru wi"" -i7e. $.ere is no materia" consideration a8out Duru is .ere or t.ere. W.en you
reac. t.at "e7e"# Duru wi"" -i7e.
D3J Durude7# w.at a8out manasa-seva# "ike t.e 3ra.man w.o 8urnt .is 6in-er in meditationB 1sn\t t.at
8.ajanB
$-BSPJ Ersna makes no distinction. 3ut i6 you ser7e Ersna 8y mind He wi"" accept. $.at is sureJ
D3J Durude7# w.ene7er 1 mention anyt.in- a8out ;upanu-a 8.akti many o6 my Dod8rot.ers -et
an-ry and say it is a"" a 8unc. o6 Daudiya Cat. nonsense# and you ne7er tau-.t t.atJ
$-BSPJ /7eryt.in- is comin-# t.ey wi"" a"so know it.
D3J Durude7# is t.e asta-kaliya-lila 8y Ea7iraj Doswami t.e ;/A: %itya-"i"a detai"B
$-BSPJ Nes.
D3J 1 wou"d "ike to mention easta-kaliya-lilae in t.is s"oka 10 )%ectar o6 1nstruction+. So we can a""
know 6rom you t.e .i-.est -oa". W.at do you t.inkB
$-BSPJ Nes# you put it.
D3J How a8out t.ese two s"okas 6rom 3;S )?rsnam-smaran; Seva sadhaka rupena...+ B 1 t.ink t.ey
wi"" en.ance t.is purport )(pades.amrita= s"oka K+ . 1s t.at 9EB
$-BSPJ Nes.
D3J Durude7# w.at a8out rupanu#a bhakti. W.at is t.e eterna" re"ations.ip 8etween us )discip"es+ and
youB
$-BSPJ )5ra8.upada Guotes t.e 2nd .a"6 o6 s"oka ' o6 Dur7astaka+ Duru is ser7in- under .is master
and you a"" can do "ikewise. 1n %itya-"i"a e7ery de7otee t.inks "ike t.at# t.at my master is t.e most dear
to ;ad.a-Ersna.
D3J So t.at means t.at my re"ations.ip wit. you is eterna"# t.at it wi"" continue in %itya-"i"aB
$-BSPJ Nes.
D3J As manjarisB
$-BSPJ Lown to shakya.
D3J 3ut 6or \;upanu-as\ isn\t it a"ways manjari-bhavaB
$-BSPJ Nes. $.at is t.e .i-.est 8ut in t.e spiritua" wor"d t.ere is no suc. distinction. /7ery one is
Ersna conscious# e7en t.e ------ )somet.in- "ike 6"owers or c"ouds# i.e.# a santa-rasa e4amp"e+.
D3J Durude7# is it true t.at $.akura 3.akti7inode\s spiritua" name is e......e manjariB And your Duru
too# isn\t .e e ...... .......Be
$-BSPJ :au-.in-J 9.# you .a7e "earned too muc.B
D3J 1 don\t know anyt.in-# Durude7# 1 .a7e just .eard a8out it. $.is is t.e main concern o6 de7otees in
t.e Daudiya Cat.. 1t pains me to .ear my -od8rot.ers criticiPe your Dod8rot.ers...
$-BSPJ W.o is sayin- "ike t.atB
D3J Cany# Durude7. $.ey say t.ere is on"y preac.in-. 3ut w.at a8out 5ra8.upada )H.L.D. Sri"a
Saras7ati $.akura+# 1 .eard .e was a bhajan-anandi wit. no discip"es. Eunja Ai.ari das )H.L.D.
$ridandi-8iks.u 3.A. $irt.a Ca.araj+ 6ound .im and 8rou-.t .im out to preac.. 1sn\t itB
$-BSPJ Nes# my Duru Ca.araj came out to preac..
D3J Wasn\t .e )5ra8.upada+ a"ready in t.e %itya-"i"a B How a8out Daura-kis.ore# didn\t .e .a7e on"y
one discip"eB
$-BSPJ Nes# 8ut .e was one discip"e 8etter t.an t.ousands o6 ot.ers. He was my Duru Ca.araj. He
was t.ere )%itya-"i"a+ 8ut .e kind"y ecame downe to preac..
D3J W.at a8out your Dod8rot.er# Eris.nadas 3a8aji# .e .as no discip"esB
$-BSPJ eAkinc.ane Eris.nadas. )5ra8.upada "au-.s out o6 a66ection 6or 3a8aji Ca.araj+
D3J Nes# Durude7.
$-BSPJ $.eir are two types o6 de7otees# bhajan-anandi and #hostya-anandi. 3a8aji Ca.araj is in
8.ajan.
D3J He is a"ways c.antin- eHare ErsnaJe
$-BSPJ Nes# t.at is .is on"y 8usiness. He is akin*han.
D3J Durude7# w.at is t.e meanin- o6 ebodhayan atman-atmaname in Sri 3ra.ma Sam.ita )AO5*+#
does it )a"so+ mean t.at we rea"iPe E;S%A and our own svarupa simu"taneous"yB
$-BSPJ Nes.
D3J W.at a8out rea"iPin- your svarupa# Durude7aB
$-BSPJ $.at is t.e same t.in-.
D3J Durude7# wi"" you -i7e me diksha-#ayatriB )A6ter my spendin- '.5 years in an ort.odo4 Daudiya
Cat.+
$-BSPJ 3ut you know a"ready )6rom HLD Sri"a 3H 3on Ca.araj+# isn\t itB $.en t.at is a"" ri-.tJ
/tc...
B
The NOI s an exceent Vasnava Verse Book. Carry t wth you and memorze, revew verses.
Foows some verse n our order of mportance wth page number. How many do you know?
Hare krsna, hare krsna (42, 69)
Trnad ap (6)
Sarra avdya |aa (9)
Tad vddh pran (29)
Ceto-darpana-mar|anam (42)
Sarva dharman partya|ya (57)
Sa va pumsan (44)
Brahmanada bhramte (440
Sravanam krtanam (28)
Maya tatm dam (31)
Ap cet suduracaro (61)
Isavasyam dam (25)
Mam ca yo vyabhcarena (60)
Tad-v|nanartha sa gurun (52) . samt panh srotryam brahma nstham (Kathopanshad)
Tasmad gurun prapadyeta (52)
|vera svarupa haya (67)
Nrbandhah ktsna-sam (32)
Anyabhasta (27)
Yam yam bap smaran (73)
Ye yatha mam (84)
Bahunam |anmanam (86)
Sevonmukhe h |hvadau (57)
Krsna surya sama (5)
Mahtmanas tu (16)
SB 5.18.12 (37)
Ksne punya martya (83)
Vsnu sakth para (83) .CC 2.7.19
Nunam pramatthah (84 & 85)
Ntya sddha krsna (41)
Nehabhkramo-naso (36)
Ya nsa sarva vhuta (35)
Na mam duskrtno (19)
Matr ns krsne (13)
Vsayra anna khae (45)
Yatha radha prya (88)
>
TOC - Let us ncude our current Overvew: Text One s the same as the NOD begnnng Text -
Sarvopadh vnrmuktam. hrskesa hrskena. Contro the senses by engagng them n the servce
of Master of the senses. Then 2 and 3 te sx thngs that w make ths dmcut and easy. Texts
4,5 & 6 dscuss Assocaton. Text 7 and 8 return to the Process, n Sambandha and then Raganuga.
Text 9 Dscusses the pace of devotona, Vrndavana, 10 goes back to Sanga termnatng n Dhama,
and 11 dscusses the hghest Sanga and ts abode. We have a Power Pont Show of ths.
.
D
Our ASA NoI Foot and End Notes start wth the Tte Page of No and then to the Tabe of Contents
ncudng Power-pont Overvews and Promotona shows. We contnue here wth the Preface.
Look at a Wrter's Gude to Lterature and you mght see that the Preface of a book shoud ncude
the Purpose of the book, under what Crcumstances t was wrtten, what are the Ouacatons of
the Author and n turn what Ouacatons are expected n the Reader. For exampe: I am a
Secondary Schoo teacher and we dscovered that there were no good text books for Hgh Schoo
Cacuus students. So, n 1992 wth my students and feow facuty members at Mudge Centra
Hgh Schoo n Dewpont, Indana, we wrote ths book on Cacuus for Hgh Schoo Students. It s
expected that the Student w have aready nshed Anaytca Geometry.
Do we nd these four aspects features n Sra Prabhupada's Preface? What are they?
Actuay, probaby because t s short, n ths Preface we see both a Preface and an Introducton.
The Introducton ntroduces the actua content of the book: Heo, here s the rst topc.
In so many of Prabhupada's books we see hm startng the same way wth carcaton of
epstemoogy, how do we know. How do we Hare krshna's know? Here we nd the same thng, a
Parampara. We can st a the persons or groups of peope n the Preface and put them n
descendng order from Lord Krshna.
Prabhupada starts wth Rupa Goswam, probaby because the book s about Rupa Goswam but
then:
Krsna
Radharan
Gops
Lord Catanya
Rupa Goswam
Sx Goswams
Gaudya Vasnavas
Narottama Dasa Thakura
Krsna conscousness movement (Us)
What s the reatonshp of the dherent peope on the st? Interestng pro|ect to rearrange the
phrases n the Preface to match ths descendng st. Why does Prabhupada st them the way he
does n the Preface and not n ths mechanca near way?
Wth ths ogca structure t shoud be easy to memorze and cte ths whoe Preface (and the
whoe NOI eventuay) n approprate stuatons.
/
&'las'ma() Pr'rt*an'
(arottama )as *hakura
+gaur#ga+ bolite habe pulaka-arra
+hari hari+ bolite nayane ba+ be nra
!+NN+M!
,gaur#ga+ bolite-whe chantng the hoy name of Lord Gaurga;
habe-w t be?; pulaka-arra-shverng body mbs; ,hari hari+ bolite-
whe chantng the hoy name of Lord Har; nayane-from my eyes; ba+ be
nra-tears w fa.
,RAN!&A,IN
"*en -.ll t*at o//ort0ne moment 1ome to me -*en t*ere -.ll 2e
s*.3er.ng of t*e 2o4( as soon as I 1*ant &or4 Ga0r'5ga6s name7 An4 after
t*e s*.3er.ng8 -*.le 1*ant.ng 9are K:;<a8 -*en -.ll t*ere 2e tears
/o0r.ng 4o-n from m( e(es7
ra kabe niti-cnder koru. hoibe
sasra-bsan mora kabe tuccha ha+be
!+NN+M!
ra kabe-and when?; niti-cander koru.-the compasson of the
moonke Lord Ntynanda; hoibe-w be shown to me; sasra-vasan
mora-my wordy desres; kabe-when?; tuccha ha+be-w become very
nsgncant.
,RAN!&A,IN
"*en -.ll t*at 4a( 1ome -*en &or4 N.t('nan4a6s 1a0seless mer1( .s 2esto-e4 0/on me
so t*at m( 4es.re for mater.al en=o(ment 2e1omes 3er(
.ns.gn.>1ant7
viaya chriy kabe uddha ha +be mana
kabe hma herabo r-bndbana
!+NN+M!
viaya ch$iy-gvng up sense gratcaton; kabe-when?; uddha ha+be-
w become competey pured; mana-my mnd; kabe-when?; hma
herabo-I w behod; r-bndbana-the transcendenta ream of r
Vndvana.
,RAN!&A,IN
"*en m( m.n4 .s 1om/letel( /0r.>e48 2e.ng free4 from mater.al an?.et.es
an4 4es.res8 t*en I s*all 2e a2le to 0n4erstan4 @:n4'3ana an4 t*e
1on=0gal lo3e of R'4*a an4 K:;<a8 an4 t*en m( s/.r.t0al l.fe -.ll 2e
s011essf0lA
rpa-raghuntha-pade hoibe kuti
kabe hma bujhabo se jugala-priti
!+NN+M!
rpa-raghuntha-pade-for the feet of ra Rpa and Raghuntha dsa
Gosvms; hoibe kuti-w be eager; kabe-when?; hma bujhabo-I w
understand; se-that; jugala-priti-the con|uga ovng ahars of the
dvne coupe.
,RAN!&A,IN
"*en s*all I 2e 3er( m01* eager to st04( t*e 2ooBs left 2( t*e s.?
Gos3'm)s7 ne *as to learn of t*e 1on=0gal lo3.ng aCa.rs of R'4*'DK:;<a
t*ro0g* t*e tea1*.ngs of t*ese s.? Gos3am)sA
rpa-raghuntha-pade rahu mora a
prrthan koroye sad narottama-dsa
!+NN+M!
rpa-raghuntha-pade-at the feet of ra Rpa and Raghuntha dsa
Gosvms; rahu-may t reman; mora a-my hope; prrthan koroye-
makng prayers; sad-aways; narottama-dsa-s ths Narottama dsa.
,RAN!&A,IN
Narottama 4'sa al-a(s -.s*es to 0n4erstan4 t*.s 1on=0gal lo3e 0n4er t*e
4.re1t.on of t*e s.? Gos3'm)sA
!
SP puts NOI on the same eve as the Sksastakam! Let us memorze ts Engsh transaton n the
Introducton to the SB. Then we can graduay study CC3.20 n depth. In NOI tsef SP ony ctes
Verse One and Verse Four. We shoud know by memory these two verses by Bhakt-sadacara
dpoma?
D
'Love s beyond the aw. The four prncpes are for you baby devotees. We advanced devotees
smoke mar|uana and en|oy rasa-a wth usty young madens because we are en|oyng the hgher
rasas.' Someone actuay tod me ths. My mnd tres to te me ths on odd occasons. So here s
the exact quotaton to ght t.
H
The arpane has ptch, ro and yaw. These three make the 'atttude' of the arpane, or ts
orentaton to the envronment. Ths s 'buddh', not 'manasa' nor 'ndrya', gross acton. Buddh
means the perspectve or atttude on whch we thnk, fee and w (Manas). You can read the NoI
wth your ps, you can read t wth your mnd, you can understand t ratonay or specuatvey, as
we are dong here, you can contempate your understandng of what you have read, and you can
ove t. We must go up the adder of karma-yoga, dhyana-yoga, |nana-yoga, buddh-yoga to come
to bhakt-yoga. Ths Yoga-adder w come up agan and agan. There s a ot more that needs to
be sad but here Prabhupada s makng t obvous that we have to have the proper atttude to
advance. In the BG Krsna says: '|tatmana prasantasya paramatma samahta, Once the Mnd,
Atma, s conquered the Supersou s reached
I
We have seen SP gve ths herarchy n other paces aso. So, here we have one currcuum from
Sra Prabhupda that we mght ca, "Rupa-ska", Instructons of Rupa Goswam, from NoI to NoD to
V/LM. Let's go! The Summary and Introducton, the Compete Scence, and the Demonstraton.
Ths runs parae to the Bhakt-sastr, Bhakt-vabhava etc currcua.
Aso, we have seen that so many probems n ISKCON are resoved |ust from NoI. Ths woud
ndcate that ISKCON s argey an organzaton of neophytes. We, why not? ISKCON s a
preachng movement. Let t be ed wth many neophytes, but progressve neophytes who a
become teachers by foowng NoI
J
1. SP sgnature s n the NoI. We tred to copy t one tme. It was very nstructve. Try t. What
do you earn? Try to wrte t severa tmes. Keep the paper n your records.
2. Let's have a brthday party for NoI on ths day, Vsvarupa-mahotsava. Read the entre book. Sng
songs. Fast unt death.
It's aso the day of Sra Prabhupada's Sannyasa. We fee ths NoI s the perfect Parvra|aka-
acharya-sannyasa scrpture because t s so portabe.
3. Re-read ths Preface eternay. Memorze t. Use each nstructon. Progressvey earn and study
the Sksastakam, other songs, bo-graphys
K
NOD s the Compete Scence of Bhakt-yoga, and NOI s ts summary? LM and VMadhava
consttute the demonstratons of the Scence? Rupa Goswam Prabhupada begns NOD ctng,
sarvopad vnr muktam... hrskena hrskesa sevanam... Here we nd n Text One Rupa Goswam
s startng wth the same thng: Bhakt-yoga means to occupy the senses n the servce of Krsna.
Aso, n hs commentary on Catanya-bhagavata, Sra Bhaktsddhanta Prabhupada mentons that
ths rst Text s aso n the Hansa-gt of the Maha-bharata. Varutthapa Prabhu found ths ctaton:
The Mahabharata, Book 12: Sant Parva: Mokshadharma Parva: Secton CCC
Aso see CC 3.4.103
Text 1 Study Gude
Why s atonement nehectve? How does a sober person overcome the sx pushes? What are the
quacatons of a guru? In dozens of pubc casses on NOI and ntros to KC the Preface and Text
One s usuay a an audence can dgest n one sttng. S/A: BG 5.23 (Mnemonc: 2+3=5). Is ths
Rupa Goswam's bass for NOI Text One? Why?. S/A 69-034 (LA).
:
"However": If we ook at the orgna SB story we nd that pous deeds and |nana yoga were
both re|ected.
C
"trnad ap..." ths s the thrd most mportant sanskrita verse we know? What other verses from
siskastaka does Sra Prabhupada cte n NIO?
N
It seems that the second haf of amost every Purport s Sra Prabhupadas summary of Sra
Bhaktsddhanta Prabhupadas /nuvrtti. I have a nce book pubshed by Narayana Mahara|a that
has the NOI commentares of Bhaktvnode Thakura, one Radha-ramana Goswam and the /nuvrtti.
Its nterestng that at the end of the /nuvrtti Bhaktsddhanta Mahara|a says that one nght
Mahaprabhu was wanderng aong the shore of the ocean n Pur wth so many condenta
foowers, absorbed n ecstasy. Then He camed down and caed them together and sat them
down and sad that now He woud teach them the essence of Krsna conscousness, and that was
the NOI.
9
Word-by Word Transaton of |agananda Pandta's ctaton.
varag bha grumya-katha na sunbe kane
grumya-varta na kahbe yabe mbe ane
svapane o na kara bha str-sambhasana
grhe str chadya bha asyacha vana
yad caha pranaya rukhte gaurungera sane
chota hardasera katha thake yena mane
bhaa na khabe ara bhaa na parbe
hrdayete radha-krsna sarvada sevbe
******
Transaton:
varag bha grumya-katha na sunbe kane
Varag: Person of renounced order(Tyag)
Bha: brother
Grumya-katha: vage tak
na: no/ do not
sunbe: sten
kane: n ear

grumya-varta na kahbe yabe mbe ane
grumya-varta: vage news
na: no or do not
kahbe: say
yabe: when
mebe: meet
ane:other person

svapane o na kara bha str-sambhasana
swapane:n dream
o: even
na: no or do not
kara:do
bha:brother
str: wfe/women
sambhasana:converse

grhe str chadya bha asyacha vana
grhe: home
str:wfe
chadya:eavng
bha:brother
asyacha:has come
vana: n forest

yad caha pranaya rukhte gaurungera sane
yad:f
caha:want
pranaya:ove
rukhte:stop
gaurangera:Gauranga(Lord Gauranga)
sane:wth

chota hardasera katha thake yena mane
chota:|unor
hardasa:Hardasa
katha:tak
thake:stay(et t be)
yena:remember
mane:n mnd

bhaa na khabe ara bhaa na parbe
bhaa:good
na:no/ do not
khabe:eat
are:and
bhaa:good
na:no/ do not
parbe:wear

hrdayete radha-krsna sarvada sevbe
hrdayete:n heart
radha-krsnha:Radha and Krshna
sarvada:aways
sevbe:serve
P
Text 2 - Study Notes -- What are the three energes? Where are we? Dene mahatma and
duratma. What s the rea goa of dharma? The Purport seems to focus on "atyahara". If
"atyahara" then automatcay "prayasas".
Is ths reevant to casses on ecoogy, sustanabe deveopment, economcs? Sra Bhaktsddhanta
seemed to be takng to a more eevated audence wth more eevated contamnatons than P'pada
s now. S/A SB 2.8.21
Text Two and Three aso appear n: HATHA YOGA PRADIPIKA, 01ami 0vatmarama2 34c /)5
atyhhhrah prayhsaicha pra|apo nyamhghrahah |
|ana-sangghaicha auyam cha shadbhryogho vnaiyat || 15 ||
Yoga s destroyed by the foowng sx causes:-Over-eatng, exerton, takatveness, adherng to
rues, i6e6, cod bath n the mornng, eatng at nght, or eatng fruts ony, company of men, and
unsteadness. 15.
utshhhtshhashddharyhttattva-|hnhicha nichayht |
|ana-sanggha-partyhghhtshadbhryoghah prasddhyat || 16 ||
The foowng sx brng speedy success:-Courage, darng, perseverance, dscrmnatve
knowedge, fath, aoofness. from company. 16.
Q
Text 3 - Denton of uttama, pure, bhakt (NOD 1.1.11) Compare to NOD. Introducton. Bhakt,
acton, manfests n what nne ways. Sravanam #1, from whom? Comment on ths text,
"determnaton", 69-033 (LA).
;
So, we have to be abe to dstngush our own eve and our Gurus eve to a practca degree.
Madhyama adhkar can accept dscpes but we must aways see hm n terms of hs Uttama
adhkar Acharya.