Prema Vivarta

Srila Jagadananda Pandita `s Prema Vivarta
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SriIa agadananda Pandita`s

Prema Vivarta
DIVINE TRANSIORMATIONS OI SPIRITUAI
IOVE

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TalIe oI Contents

On Srila ]agaJananJa PanJita ............................................................... 6
A Biographical Sketch ..................................................................... 6
PRFMAVIVARTA........................................................................... 7
Salient Ieatures ol this look.............................................................. 7
Chapter I ...................................................................................... 8
Mangalacarana............................................................................. 8
The transcenJental iJentities ol Sri RaJha anJ Sri Krsna ............................ 8
The Alsolute Truth is imperceptille to empiricists anJ is revealeJ only ly LorJ
Krsnas Grace............................................................................ 8
Spiritual Truth is transcenJental to the inlluence ol material nature ............... 9
Srimati RaJharani anJ LorJ Krsna are uniteJ in LorJ Caitanya ..................... 9
LorJ Caitanyas true iJentity..........................................................10
Brahman is LorJ Caitanyas loJily ellulgence........................................10
Paramatma or Supersoul is LorJ Caitanyas partial expansion......................11
Chapter 2 ....................................................................................11
Alout Sri Premavivarta..................................................................11
Srila Svarupa DamoJara Gosvami anJ Sri ]agaJananJa PanJita ....................11
LorJ Caitanya anJ the author .........................................................12
Rememlering the LorJs chilJhooJ pastimes ........................................12
The authors love lor the LorJ.........................................................13
LorJ Caitanya anJ Srila GaJaJhara PanJita .........................................13
Sri NavaJvipa anJ Sri VrnJavana .....................................................13
Vorship ol RaJhaKrsna vithout approaching LorJ Gauranga is lutile...........14
Chapter 3.....................................................................................14
Iirst Prayer................................................................................14
Chapter + ....................................................................................14
LorJ Caitanyas MagnituJe ..............................................................14
LorJ Caitanyas Dancing is Fternal ...................................................14
All JemigoJs anJ JemigoJJesses are LorJ Caitanyas servitors ....................15
Iirm laith in vorshipping LorJ Caitanya ............................................15
Chapter 5 ....................................................................................15
Quarrelsome ]agai ........................................................................15
Chapter 6 ....................................................................................16
The Ultimate Goal ol Living Fntities ....................................................16
The Living entity anJ LorJ Krsna.....................................................16
The living entities in their conJitioneJ state.........................................16
Only the association ol saintly souls can save one ...................................17
Chapter .....................................................................................17
Chanting the Holy Name is lor Fveryone ...............................................17
Chanting is not possille in the company ol non Jevotees...........................17
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The Proper MethoJ ol chanting.......................................................17
The Juties ol a renunciant.............................................................18
Instructions to the householJer anJ the renunciant.................................18
Chapter 8 ....................................................................................19
Be Iree Irom IinJing Iault Vith Others...............................................19
Vorship LorJ Gauranga vith a pure heart ..........................................19
Insincere Jevotional service ...........................................................19
Alout Srila KaviKarnapura...........................................................20
Chapter 9 ....................................................................................20
Renunciation Through Utilitation ......................................................20
True anJ Ialse renunciation...........................................................20
Ialse Renunciation ....................................................................20
Yuktavairagya or true renunciation..................................................21
Root out Jry anJ joyless renunciation................................................21
Cultivate Yuktavairagya ..............................................................21
Chapter IJ ...................................................................................22
Caste anJ Iamily Lineage ................................................................22
Fligilility to vorship the LorJ........................................................22
NonJevotees are pulleJ up ly high lirth............................................22
A lov lorn Jevotee is superior to a high lorn non Jevotee .........................23
IreeJom lorm attraction anJ repulsion lor matter...................................23
The LorJ is compassionate to the humlle............................................23
Chapter II ....................................................................................23
The Lamp ol NavaJvipa ..................................................................23
Sri NavaJvipa anJ Sri VrnJavana are nonJillerent .................................23
The esoteric reason lor LorJ Gaurangas appearance ................................24
Serving Krsna is part ol vorshipping LorJ Gauranga ...............................24
An acarya is not restricteJ ly varnasrama system ...................................25
Chapter I2 ...................................................................................25
The Glories ol the Vaisnavas .............................................................25
Devotional anJ places ol pilgrimage ..................................................25
Associating vith a pure Jevotee ......................................................25
The kanisthaaJhikari neophyte Jevotee.............................................25
The maJhyamaaJhikari intermeJiate Jevotee ......................................26
The uttamaaJhikari lirst class Jevotee ..............................................26
Devotee is lree lrom all material Jesignations ........................................26
Devotee is lree lrom the threelolJ miseries ...........................................26
Other symptoms ol a lirsclass Jevotee...............................................27
Chapter I3....................................................................................27
Fagerness to see LorJ GauracanJra......................................................27
Chapter I+ ...................................................................................28
ContraJictory Translormation...........................................................28
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Perceiving VrnJavana in NavaJvipa ..................................................28
Chapter I5....................................................................................29
The Iorenoon Pastimes ol NavaJvipaJhama...........................................29
LorJ Gaurangas mercy ................................................................29
Visit to the village ol GaJigacha ......................................................29
The covherJ loys ol the village serve the LorJ ......................................30
The covherJ loy nameJ Bhima.......................................................30
LorJ Gauranga visits Bhimas house anJ eats sveet rice ............................30
The ponJ ol GoraJaha .................................................................30
The inlant loys past lile...............................................................31
The loy ollers prayers .................................................................31
The loy goes lack to his home........................................................31
The result ol seeing the ponJ GoraJaha ..............................................32
Chapter I6 ...................................................................................32
The Nature ol Divine Love ...............................................................32
Srila Raghunatha Jasa Gosvami Inquires.............................................32
Spiritual love ...........................................................................32
Love ol GoJheaJ, Krsna ...............................................................33
The sloka composeJ ly LorJ Caitanya ...............................................34
Only the gopis unJerstanJ transcenJental conjugal love............................34
The sahajiyas munJane sentimental love............................................34
Raya RamananJas love................................................................34
Sahajiyas are lit lor hell JeluJeJ ly Kaliyuga........................................35
LorJ Caitanyas instructions to Raghunatha Jasa Gosvami.........................36
Markatavairagya or monkey renunciation...........................................36
The pure renunciant ...................................................................36
Chapter I....................................................................................36
The StanJarJs Ol Vaisnava Ftiquette Rellects The Class ol a Devotee................36
Acquire samlanJha anJ act on the platlorm ol yuktavairagya.....................37
Activities ol householJers anJ renounceJ Jevotees .................................37
Duties ol a householJer Vaisnava .....................................................37
Duties ol renounceJ Vaisnavas........................................................38
Vaisnavas are Iree ol lault linJing ....................................................38
A pure Jevotee serves Sri Sri RaJhaKrsna...........................................38
Krsna is the purusa, anJ everyone else is prakrti.....................................39
The householJer anJ his prescrileJ Juties...........................................39
Alvays rememler Krsna anJ never lorget Him ......................................39
Acyutagotra anJ varnasrama Juties .................................................39
Pravarta, saJhaka, anJ siJJhalhaktas ...............................................40
Aropa superimposition or ascription .................................................40
Vorshipping LorJ Krsna..............................................................40
Vorshipping the Deity vith proper unJerstanJing.................................41
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The lasis ol aropasiJJhi ..............................................................41
Perlection through pure association or SangasiJJha lhakti .......................41
Devotion on the platlorm ol spiritual perlectionsvarupalhakti...................41
The ellects ol these three types ol Jevotion ..........................................42
Chapter I8....................................................................................42
Sri FkaJasi ................................................................................42
FkaJasi in Puri .........................................................................43
LorJ Caitanyas conclusion............................................................43
Chapter I9 ...................................................................................44
The Mysteries ol the Holy Name ........................................................44
The lest anJ only means to perlection ...............................................44
Uccharana JelineJ .....................................................................45
]apa anJ kirtana JelineJ...............................................................45
Perlorm kirtana alvays anJ everyvhere..............................................45
Activities JevoiJ ol lhakti are to le rejecteJ.........................................45
The holy name alone can purily all sins...............................................46
Ritualistic penances cannot Jestroy material Jesires................................46
The results ol chanting ................................................................47
Disoleying the spiritual master .......................................................49
Disrespecting the VeJic Literatures ..................................................49
ConsiJering the glories ol the holy name imaginary .................................49
Committing sin on the strength ol chanting .........................................49
Interpreting the holy name ............................................................50
All pious activities are material .......................................................50
Chanting is the means anJ the goal ...................................................50
Instructing the laithless in chanting the holy name..................................50
Ollenses vhile perlorming Jevotional service........................................51
NamaparaJha must alvays le avoiJeJ ...............................................52
Chanting is the only means............................................................53
Chant unJer the tutelage ol HariJasa Thakura ......................................55
Chapter 2J ...................................................................................55
The Glories ol the Holy Name ...........................................................55
The Holy Name Jestroys all sins ......................................................55
Penances anJ vovs are insignilicant activities compareJ to chanting..............56
GLOSSARY ..................................................................................73
Sanskrit Terms UseJ in the Text ........................................................73

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On SriIa agadananda Pandita
A Biographical Sketch

Srila ]agaJananJa PanJita vas a close anJ conliJential associate ol LorJ Caitanya. A resiJent ol
NavaJvipa, he vas Nimais loyhooJ lrienJ anJ classmate. They enjoyeJ a unique relationship
throughout lile. He vas continually picking lights vith the LorJ. These quarrels legan lrom their
early loyhooJ Jays anJ continueJ in ]agannatha Puri. By then LorJ Caitanya haJ alreaJy entereJ
the sannyasa orJer ol lile, lor the sole purpose ol leneJicting the lallen souls ol Kaliyuga. Some
ol the loyhooJ pastimes Jepicting their innocent Jisputes have leen JescrileJ in this look. The
emotional exchanges letveen LorJ Caitanya anJ ]agaJananJa PanJita shoulJ not le
misunJerstooJ. Their relationship is unspoilt ly munJane hate, sellish motivations or evil
Jesigns. Vhether the pastimes took place in their early loyhooJ or late in their mature Jealings
they are completely lree ol envy. Their seemingly acrimonious Jemeanor stemmeJ lrom a Jeep
concern lor each other anJ inJeeJ not lrom sell aggranJitement.
Their Jealings vere enacteJ on the transcenJental plane ol pure Jivine consciousness. The main
actor in these pastimes is LorJ Krsna or LorJ Gauranga Himsell. LorJ Krsna in the Dvaraka
pastimes exhiliteJ a similar relationship vith His lavoreJ queen Satyalhama. AnJ nov the same
supreme Lover Krsna, appearing as LorJ Caitanya, the most munilicent incarnation ol GoJheaJ,
perlorms in Jitto His extraorJinary pastime ol Dvaraka presently vith ]agaJananJa PanJita in
NavaJvipa.
In the GauraganoJJesaJipika ]agaJananJa PanJita is JescrileJ as Satyalhama, one ol the
principal queens ol Krsna in Dvaraka Satyalhama prakaso pi ]agaJananJa PanJita. He
participateJ in many ol LorJ Caitanyas pastimes. He vas present vhen LorJ Caitanya sulJueJ
ChanJkati, JelivereJ ]agai anJ MaJhai, vhen LorJs sannyasa stall vas lroken, accompanieJ
the LorJ to Puri alter His sannyasa along vith NityananJa Pralhu, DamoJara PanJita, anJ
MukanJa Datta, sang anJ JanceJ in innumeralle sankirtana gatherings, once in ire he lroke the
pot ol sanJalvooJ oil vith a stick. In all ol these pastimes ]agaJananJa PanJita exhiliteJ a
volatile nature vhich even LorJ Caitanya alvays carelully hanJleJ. As Satyalhama possesseJ a
leltist mooJ anJ nature so JiJ ]agaJananJa PanJita. Among the queens ol Krsna in Dvaraka
Rukmini anJ others vere restraint, ave, Jemureness to the extent ol groveling anJ alvays reaJy
to surrenJer to the vill ol the lover. Vhile the leltist mooJ is recalcitrant argumentative,
intransigent anJ alvays trying to impose her vill on the lover. The leltist mooJ vas lull
emloJieJ in ]agaJananJa PanJita. These pastimes have leen viviJly JescrileJ in the Sri
Caitanya Caritamrta anJ Sri Caitanya Bhagavat.
Although there vere lrequent quarrels letveen them the LorJ alvays sulmitteJ to the Jictates
ol ]agaJananJas intense love lor Him. ]agaJananJa PanJita coulJ not stanJ to see his leloveJ
LorJ perlorming severe austerities. He, repeateJly trieJ to lorce the LorJ to give up His strict
vovs ol sannyasa, knoving that He vas none other than the supreme LorJ Krsna. Therelore
vhat vas the neeJ lor such unJue harJships. Consequently The LorJ never gave anyone the
slightest reason to think that ]agaJananJa PanJita, in spite ol his explosive nature, vas ollensive
or a Jisturling element. Rather the LorJ villingly remaineJ unJer ]agaJananJa PanJitas
inlluence, vhich tells volumes alout the Jepth anJ intimacy ol their relationship. The LorJ
voulJ go out ol His vay to appease ]agaJananJa PanJita vhenever he vas upset anJ
irreconcilalle, knoving lully that ]agaJananJa acteJ only out ol spontaneous love lor Him.
Once Sanatana Gosvami, tying a sallron cloth arounJ his heaJ, came to take prasaJam vith
]agaJananJa PanJita at his resiJence in VrnJavana. ]agaJananJa PanJita lelt Jivine exhilaration
seeing the cloth, thinking that it must lelong to LorJ Caitanya. He vas nevertheless curious, anJ
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vanteJ to conlirm vith Sri Sanatana vhere he haJ receiveJ that cloth. Being tolJ that it vas
lrom one MukunJa Sarasvati, a mayavaJi sannyasi, ]agaJananJa llev into a lit ol rage. He crieJ
out, This cloth is not my leloveJ LorJ Caitanyas remnant. He jumpeJ up anJ lranJishing a
cooking pot, rusheJ at Sanatana Gosvami as il to strike him. Sanatana Gosvami vas truly
impresseJ at the PanJitas love anJ unJiviJeJ attachment lor the LorJ. Later the Gosvami
commenteJ that this vas precisely vhat he alvays vanteJ to see in a Jevotee unalloyeJ love
lor LorJ Caitanya.

PREMAVIVARTA
Salient Ieatures ol this look

SOMF OI THF LORDS pastimes in NavaJvipa, lelore He took up sannyasa, are very
enchantingly JescrileJ in this look. These pastimes have never appeareJ in any other literature.
Iurther the look Jelineates the LorJs exemplary Vaisnava Jealings anJ His preaching activities
in a simple, luciJ style ol Bengali. In lact there are lev literatures that can loast ol an easy, Jirect
anJ unequivocal presentation ol complex esoteric concepts. I hope that this attempt to translate
this look is alle to convey at least a lraction ol the vonJerlul excellences containeJ in the
original text. I humlly pray to all the reaJers to lorgive me lor any inaJvertence anJ ollences on
my part, they are unintentional. Vaisnavas are svan like personalities therelore they may kinJly
overlook the mistakes anJ taste only the nectar Srila ]agaJananJa has so mercilully lelt lehinJ
lor posterity. I like to enJ ly repeating Srila ]agaJananJas ovn vorJs Jescriling his look. He
saiJ that anyone vho hears PremaVivarta is guaranteeJ to experience the Jivine ecstasy ol love
ol GoJheaJ.
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Chater I
Mangalacarana

The loving allairs ol Sri Sri RaJha anJ Krsna are transcenJental manilestations ol the LorJs
internal pleasuregivingpotency. Although RaJha anJ Krsna are one in Their iJentity, They have
separateJ Themselves eternally. Nov these tvo transcenJental iJentities have again uniteJ in
the lorm ol Sri Krsna Caitanya. I lov Jovn to Him, vho has manilesteJ Himsell vith the
sentiment anJ complexion ol Srimati RaJharani, although He is Krsna Himsell.

The transcenJental iJentities ol Sri RaJha anJ Sri Krsna

I oller my prostrateJ oleisances again anJ again to the inJivisille, nonJual truth, Sri Krsna, vho
is the ultimate essence ol all scriptural conclusions.
That alsolute principle sometimes manilests Himsell as tvo Srimati RaJharani anJ Sri Krsna
anJ sometimes as one Supreme Alsolute in the lorm ol Sri Caitanya Mahapralhu.
The Supreme Truth is one vithout a seconJ, anJ there is no Jillerence letveen the LorJ anJ His
alsolute potency. Yet simultaneously, there is an eternal Jillerence letveen the tvo, hence the
entire VeJic literature emphasites the principle that the Supreme LorJs potencies are
inconceivally one anJ Jillerent lrom the LorJ Himsell.
The Supreme Alsolute Truth is the emloJiment ol knovleJge, samvit, His sanJhini potency
sustains His ovn existence ol all others, anJ His pastimes are carrieJ out ly His hlaJini potency.
Thus He manilests Himsell ly these three principal potencies anJ their innumeralle sul
potencies.
The Supreme Alsolute Truth manilests Himsell through His multilarious transcenJental
potencies, anJ everything is achieveJ through the interaction ol these potencies. Thus, Jynamic
exchanges ol pure emotions are eternally exhiliteJ in the inJivisille Supreme, yet the energy anJ
the Fnergetic are alvays nonJillerent.
The pleasure potency translorms the original Alsolute Truth, Sri Krsna, into tvo lorms, Srimati
RaJharani anJ Sri Krsna, anJ thus vonJerlully arranges transcenJental pastimes lor Them.
The loving allairs ol Srimati RaJharani anJ Sri Krsna, are translormations ol the hlaJini sakti or
the pleasure potency. AnJ it is this inconceivalle potency vhich maJJens RaJharani anJ Krsna.
The hlaJini possesses the extraorJinary capacity to make the impossille happen, vithout
Hersell leing allecteJ, She is also responsille lor creating variagateJness in transcenJence.

The Alsolute Truth is imperceptille to empiricists anJ is revealeJ only ly LorJ
Krsnas Grace

This gives rise to an extraorJinary point ol consiJeration. the empiricists anJ speculators can
never unJerstanJ this sulject matter il they go on thinking alout it lor thousanJs anJ millions ol
years. Only that person vho has receiveJ the mercy ol LorJ Krsna can knov alout these esoteric
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sulject matters. Speculations on them lor millions ol years vill not crystallite into actual
comprehension.
The loving allairs ol Srimati RaJharani anJ LorJ Krsna are transcenJental manilestations ol the
LorJs internal pleasuregiving potency hlaJini. The quintessence ol Their loving exchanges is
ecstasy, in vhich Their hearts lecome maJJeneJ vith love.
Vhen Krsna lecomes tvo separate iJentities, Srimati RaJharani anJ Himsell, loving allairs take
place anJ hlaJini translorms Hersell into various loving pastimes. These loving pastimes are
eternally present lut in an unmanilest state prior to the transcenJental lorms, ol Srimati
RaJharani anJ LorJ Krsna, are manilest as tvo personalities. Hov then JiJ one lecome tvo`
The pleasure potency ol the LorJ necessitates the existence ol tvo separate iJentities, lut
vhence came this pleasure potency ol the LorJ that createJ this Jivision`
The ansver to this question is that all ol these allairs are taking place lecause ol the omnipotent
vill ol LorJ Krsna, vho is eternally leyonJ the inlluence ol time anJ circumstances.

Spiritual Truth is transcenJental to the inlluence ol material nature

Material nature is lounJ ly past anJ luture Jue to the inlluence ol time lactor, lut the
transcenJental energy or the alsolute reality is lree lrom inelrieties like past anJ luture. The
most vonJerlul thing alout It is that It exists eternally in the present.
This spiritual reality, the transcenJental existence, is leyonJ the realm ol sense perception, as
vell as munJane vorJs anJ mental laculty. The truth is that any attempt to Jescrile this reality
vill merely result in the commission ol some grievous ollense. This transcenJental reality is
JevoiJ ol any Jiscrepancies or mistakes, anJ everything there linJs perlect harmony in the
inconceivalle energy ol the LorJ.
Moreover, any inconsistency is totally alsent in spiritual reality, vhich is lorever lresh anJ
Jynamic, anJ intoxicates one vith spiritual lliss. Thus, it is the nature ol this reality that ve see
apparent contraJictions anJ opposing sentiments existing simultaneously in It.
A most amating attrilute ol transcenJental reality is that It shelters contrary concepts. It is
sulliciently prolicient to initiate activities vithout the pleasure potency lecoming manilest.
Belore the pleasure potency manilests Hersell, she arranges that Srimati RaJharani anJ LorJ
Krsna appear as tvo separate transcenJental personalities anJ the loving exchanges letveen
Srimati RaJharani anJ Sri Krsna causes Her to le lorn. Fternally existent, the transcenJental
reality is alvays lree lrom material incongruities such as time, lallacies anJ so on. On the other
hanJ, it is only appropriate that the time lactor anJ Jualities coexist in material nature.
The nonJual Alsolute Truth anJ the transcenJental reality ol Srimati RaJharani anJ LorJ
Krsna exist simultaneously anJ eternally, anJ loth are situateJ in the pure alsolute plane.

Srimati RaJharani anJ LorJ Krsna are uniteJ in LorJ Caitanya

Thus, Srimati RaJharani anJ LorJ Krsna entereJ into one transcenJental lorm vhich presently
appears as my Jearmost LorJ Caitanya Mahapralhu.
AnJ vhen I say presently Jo not mistakenly juJge this accorJing to the munJane time lactor.
Rememler, the transcenJental truth is leyonJ the inlluence ol time. Thus to say that Srimati
Page 10

RaJharani anJ LorJ Krsna appeareJ lelore LorJ Caitanya, vho maJe His appearance recently,
voulJ le an attempt to impose material inelrieties like time anJ chronological orJer on Them.
This misconception vill totally alienate us lrom the eternal Truth.
The vorJ ekatma means an inJepenJent anJ inJiviJual spirit, so, il you consiJer that this vorJ
relers to LorJ Caitanya alone, then it implies that Srimati RaJharani anJ LorJ Krsna appeareJ
later than LorJ Caitanya.
Do not vaste valualle time uselessly trying to Jelate vho appeareJ lirst Srimati RaJharani anJ
LorJ Krsna or the son ol Srimati SaciJevi, Sri Caitanya Mahapralhu. Farlier I explaineJ that
everything is perlectly aJjusteJ on the transcenJental plane. Thus, le extra cautious lelore you
enter into a Jelate alout vho appeareJ lirst Sri Caitanya Mahapralhu or Sri Krsna.
The tvo qualities, namely simultaneity anJ eternality are characteristic ol the alsolute reality
vhich linJs lull expression in transcenJental truth. UninterrupteJ spiritual pastimes are the
supreme excellences ol this transcenJental truth.
The pleasuregiving hlaJini potency simultaneously shelters tvo truths, as lar as I knov. One is
pranaya, or loving exchange, anJ the other is vikara, or the translormation ol that love or the
pastimes letveen Srimati RaJharani anJ Sri Krsna. That transcenJental potency has nov
appeareJ in this material vorlJ in the lorm ol LorJ Sri Caitanya Mahapralhu. He roams along
the lanks ol the Ganges, constantly perlorming congregational chanting ol the holy name ol GoJ.
The pastimes ol LorJ Caitanya Mahapralhu are even more ecstatic than the pastimes ol LorJ Sri
Krsna. In LorJ Caitanyas lila the loving exchanges reach their quintessence. Vhen this love
achieveJ excessive heights, hlaJini, or the pleasure potency ol the LorJ, emlraceJ Krsna vith
leelings ol great ecstasy anJ covereJ Him vith the mooJ anJ luster ol Srimati RaJharani.
LorJ Krsna, appearing in His lull manilestation as Caitanya Mahapralhu, came to His ovn
aloJe NavaJvipaJhama vhere He lelt a much greater pleasure than in VrajaJhama. He
appeareJ in NavaJvipa to lullill the specilic purpose ol His incarnation anJ to relish His hearts
Jesire.

LorJ Caitanyas true iJentity

The lorm ol LorJ Caitanya is the nonJillerent, original anJ most vonJerlul manilestation ol
LorJ Krsna. Simultaneously the lorm ol LorJ Krsna is the original anJ most unpreceJenteJ
manilestation ol Sri Caitanya Mahapralhu.
The tvo Supreme Personalities are most nectarean lecause ol the pleasure potency. They are
sveeter than the sveetest nectar anJ more. LorJ Krsnas sveet nectarean lorm is the lorm ol Sri
Caitanya Mahapralhu, anJ I oller my repeateJ oleisances at His lotus leet.
Il you analyte the vorJ ekatma, you might say it means Brahman or the lormless. You might also
say that Brahman is the source ol the appearance ol Srimati RaJharani anJ Sri Krsna. But this is
not the proper conclusion ol the verse unJer Jiscussion. The real meaning is that these tvo
iJentities have lecome one again in the lorm ol Sri Caitanya Mahapralhu.

Brahman is LorJ Caitanyas loJily ellulgence

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Sri Caitanya Mahapralhu must never le consiJereJ as the lormless impersonal Brahman. He is
the Jynamic emloJiment ol lliss, the Supreme Personality in a pure state ol existence. Brahman
is the impersonal loJily ellulgence ol the LorJ anJ thus Sri Krsna Caitanya Mahapralhu is the
source ol Brahman.
Therelore the vorJ ekatma aJJresses only Sri Caitanya Mahapralhu. FruJite scholars such as
Svarupa DamoJara Gosvami are truly lortunate, lecause they have unJerstooJ this.
Thus, oller your oleisances to that Alsolute Truth ekatma. Then you shall receive service at the
lotus leet ol Srimati RaJharani anJ Sri Krsna, anJ all ol your Jesires vill linJ complete
lullillment.

Paramatma or Supersoul is LorJ Caitanyas partial expansion

AnJ, il you conjure that the vorJ ekatma means paramatma, or the Supersoul, lrom vhich RaJha
anJ Krsna have appeareJ as tvo separate iJentities, then the import ol the verse is not lully
justilieJ, anJ it contraJicts very strongly the Jelinition ol Sri Caitanya Mahapralhu.
Sri Caitanya Mahapralhu is the original Alsolute Truth, anJ one must unJerstanJ that the
Supersoul alvays remains His plenary expansion.
Sri Caitanya Mahapralhu is the LorJ ol my heart, He is the lorm ol ekatma, the oneness ol
Srimati RaJharani anJ Sri Krsna. I am a maiJservant ol the lotus leet ol Srimati RaJharani anJ
there is no other position I Jesire more. I love that lorm vhich has leen aJorneJ vith the luster
ol Srimati RaJharani.
I oller my lallen oleisances vith unJiviJeJ surrenJer at His lotus leet, the Supreme Personality
ol GoJheaJ, son ol Mother Saci, Sri Caitanya Mahapralhu.

Chater 2
Alout Sri Premavivarta

LORD CAITANYAS leauty anJ transcenJental attrilutes alvays sustain my rememlrance, my
heart cries out, my loJy svells anJ tvists unceasingly. Amongst incessant tears, a Jesire to vrite
sulJues all other thoughts. I take up the pen anJ vrite, pushing asiJe shame anJ lears.
I am a panJita or scholar ly name only. I Jo not possess any real knovleJge. Yet I have a strong
yearning to vrite alout Sri Caitanya Mahapralhus transcenJental pastimes.

Srila Svarupa DamoJara Gosvami anJ Sri ]agaJananJa PanJita

Svarupa DamoJara Gosvami once enquireJ. Vhat Jo you vrite, PanJitji` I replieJ, I simply
vrite alout suljects vhich are most Jear to me.
I vish to secretly vrite Jovn those pastimes ol Sri Caitanya Mahapralhu that are storeJ in my
memory.
Svarupa DamoJara Gosvami saiJ, Then vrite alout the vonJerlul characteristics ol the LorJ.
The entire vorlJ can Jerive their greatest lenelit lrom reaJing them.
Page 12

I saiJ, I am ignorant alout vhat is lenelicial to the vorlJ. Ill just vrite Jovn vhatever appeals
to me.
Svarupa DamoJara Gosvami lelt me alone, knoving I vas eccentric. Sitting ly mysell, I meJitate
upon the LorJ, anJ I simply vrite alout His pastimes. I have vitnesseJ many ol my LorJs
pastimes, lecause I have alvays stayeJ ly Him. I am vriting Jovn some ol those events
accorJing to my lent ol minJ.
I rememler the LorJs activities anJ my minJ anJ heart cry out in separation, my eyes sheJ
incessant tears. I vrite Jovn the inciJents as they come to memory.

LorJ Caitanya anJ the author

One Jay the LorJ jokingly saiJ to me, You have leen the chiel queen ol Dvaraka lor a long time,
anJ I am just a poor leggar. Vhy Jo you serve Me` You can get so many hunJreJs ol renunciants
like Mysell to serve.
I replieJ, Give up Your pretension anJ Jeceit. Vhy Jont You say that I am simply a maiJservant
engageJ at the lotus leet ol Srimati RaJharani.
You have stolen the luster ol my Jear mistress RaJharani. hence, You are a thiel, anJ I shall catch
You anJ return You lack to the lanJ ol Vraja.
My only Jesire is to serve Srimati RaJharani, lut You vant to senJ me to lar avay Dvaraka. This
is all Your mischievous pastime. Your activities as a renounceJ sannyasi are only too vellknovn
to me. In lact, You just vant to Jeceive anJ Jeprive us vhile You serve the lotus leet ol
RaJharani all ly Yoursell.

Rememlering the LorJs chilJhooJ pastimes

Oh! Hov vonJerlul are LorJ Caitanyas lotus leet. They are my most cherisheJ treasure in
Jevotional service. Vhere has He gone, leaving me alone, a lonesome vretch` He has lelt me, yet I
am still alive` I toss anJ turn, sullering this unlearalle agony ol separation! Once in our early
loyhooJ Jays, ve haJ a quarrel in school.
Ieeling very saJ anJ hurt, I sat Jovn on the lank ol the Ganga in Mayapura anJ crieJ all Jay anJ
night. My LorJ, alvays the most mercilul master, came to me at the lreak ol Javn vith
GaJaJhara PanJita. He calleJ out to me, ]agaJananJa, such anger is not at all gooJ. Speak to us
anJ lorget your stullornness. My anger melteJ just looking at His ecstatic lace, anJ I askeJ
Him, Vhy JiJ you come in the Jarkness ol early morning` NaJia roaJs are very harJ anJ lull ol
stones. It must have causeJ you great pain to valk on it. You have unJertaken so much Jilliculty
just lor my sake`
The LorJ saiJ, Come, let us go! The night has enJeJ. Go to your house anJ eat. I knov the
saJness you leel. I have also lasteJ all this vhile anJ slept on the stone lloor. GaJaJhara PanJita
came to My house, so together ve have come to search lor you. It is gooJ that you have given up
your insolence. Nov go to your house, tomorrov ve can joylully play together again.
Catching holJ ol GaJaJharas leet, I sat up slovly, lor it vas impossille lor me to JisregarJ my
LorJs instructions. I then vent to the LorJs house, ate a little anJ laiJ Jovn to rest lor a lev
hours. In the morning Mother Saci anJ ]agannatha Misra leJ me rice anJ milk anJ then sent me
Page 13

oll to school vith the LorJ. Alter classes I vent to my home vith the LorJ, anJ sitting together,
ve ate. The love one leels lor the leloveJ alter a quarrel is like pure nectar, anJ so I also lelt
intense ecstasy. The LorJ saiJ, It is lecause ol ecstatic love that you anJ I get angry. Our love lor
each other continues to increase alter every quarrel.

The authors love lor the LorJ

My LorJ Gauranga is a moonlike personality, ones lile lecomes a series ol illusions vithout
vorshipping Him, lut one can experience supreme ecstasy ly renJering Him Jevotional service.
The LorJ is the emloJiment ol magnanimity, so vho can ever lorget Him` He enJlessly
Jistrilutes mercy to His servants. LorJ Caitanya is my LorJ anJ master, anJ I vill never leave
His shelter. He is the LorJ ol my heart. Vhoever utters His name Sri Caitanya! lecomes my
Jearest lrienJ anJ I vill rush to emlrace him. O LorJ Caitanya! You are the most precious
treasure ol my heart.
I reluse to see the lace ol that laithless person vho has never glorilieJ the name ol LorJ Caitanya.
Hovever il ly chance I see the lace ol anyone vho has lorgotten the LorJ or JisregarJ His lotus
leet, then my vhole Jay is ruineJ! I shall leat vith a stick that person vho ollers respect to some
other sannyasi, neglecting Sri Caitanya Mahapralhu, anJ I shall put lire to the mouth ol the
person vho Jiscusses lrivolous anJ munJane topics, avoiJing the nectarean pastimes ol Sri
Caitanya Mahapralhu. Il to please LorJ Caitanya I have to experience pain, then let me suller
eternal anguish. AnJ il my LorJ renounces pleasure anJ joy, accepting an austere lile style, then I
shall Jrovn in an ocean ol griel.

LorJ Caitanya anJ Srila GaJaJhara PanJita

One Jay, vhile I vas totally alsorleJ in playing, my LorJ entereJ the Jeep lorest on the lank ol
the river AlokananJa Ganga. GaJaJhara PanJita anJ I quickly got up anJ lolloveJ lehinJ Him.
A splenJiJ parrot percheJ on a lragrant Bakula tree olserveJ our movements. The LorJ sav the
parrot. Catching holJ ol him He saiJ, You are VyasaJevas son, so you shoulJ sing the glories ol
Sri RaJha anJ Krsna anJ increase our lliss. The parrot, ignoring the LorJs vorJs, legan to sing
Gaura Hari! The LorJ leigning anger, hurleJ the parrot avay. The parrot continueJ to sing,
Gaura! Gaura! anJ legan to Jance.
Ve immeJiately lelt the stirrings ol ecstatic emotions hearing the parrots vonJerlul song. The
LorJ again saiJ, O parrot! This is VrnJavana! Sing louJly the Jivine names ol RaJha anJ Krsna
so that everyone can hear.
The parrot replieJ, VrnJavana has nov leen translormeJ into NavaJvipa, anJ I see RaJha anJ
Krsna in the lorm ol Gaura Hari. I am a parrot living in this lorest, simply surviving on the
chanting ol the holy name ol Gaura. You are my Krsna, anJ GaJaJhara here is my RaJharani.
I oller my prostrateJ oleisances at the leet ol anyone vho rememlers the amlrosial pastimes ol
Sri Caitanya Mahapralhu.

Sri NavaJvipa anJ Sri VrnJavana

Page 14

To me, Sri GaJaJhara anJ Sri Gauranga are RaJha anJ Syama, anJ I see the thirtytvo square
miles area ol NavaJvipaJhama as an exact replica ol VrnJavana. Vhoever Jillerentiates
letveen LorJ Krsna, the son ol Mother YasoJa anJ LorJ Nimai, the son ol Mother Saci, is to le
avoiJeJ like poison. He vho cannot perceive VrnJavana in NavaJvipa is a loolish logician vhose
lile is merely a lurJen to him.

Vorship ol RaJhaKrsna vithout approaching LorJ Gauranga is lutile

I have unconJitional love lor one vho vorships the holy name, the holy aloJe, anJ the
vonJerlul pastimes anJ characteristics ol Sri Caitanya Mahapralhu. Any person, even though
lorn in Bengal, vill never leel attraction in his heart lor the transcenJental name, pastimes anJ
aloJe ol Sri RaJha anJ Krsna, il he Joes not take shelter ol the transcenJental lorm, name,
ecstatic pastimes anJ sullime aloJe ol LorJ Caitanya lirst.

Chater 3
Iirst Prayer

I OIIFR MY RFPFATFD oleisances at the lotus leet ol Srimati RaJharani, vhose partial
expansion, Srimati Satyalhama, resiJes in Dvaraka.
The son ol NanJa Maharaja, Sri Krsna, has nov appeareJ as Sri Krsna Caitanya, anJ having
lrought vith Him Sri GaJaJhara PanJita, they purily anJ lless the lanJ ol NaJia. Sri Caitanya
Mahapralhu lrought GaJaJhara PanJita to Sri PurusottamaKsetra, Puri anJ there They
manilesteJ many conliJential pastimes, in the conjugal mooJ as Gaura GaJai. The LorJ
introJuceJ GaJaJhara PanJita to the vorship ol the Sri TotaGopinatha Deity anJ encourageJ
him in that service.
To me He gave LorJ GiriJharis vorship, Vho resiJes on the ocean shores. AJJitionally He sent
me all the Jevotees lrom Bengal to look alter. Srila Svarupa DamoJara Gosvami is more Jear to
me than my very lile, lor he is Sri Krsna Caitanya Mahapralhus lile anJ soul.
I throv mysell, my entire lile, at the lotus leet ol Sri Caitanya Mahapralhu. I am alle to vrite
this Premavivarta only on the instructions anJ ly the inspiration ol all the JevoteJ Vaisnavas.

Chater 4
LorJ Caitanyas MagnituJe

LorJ Caitanyas Dancing is Fternal

ALL OI YOU, my lrothers! Please vorship Sri Gauranga, the LorJ anJ master ol my heart,
lecause vithout Him, lile lecomes a meaningless Jreary anJ Jral lurJen. My LorJ Gauranga
Jances eternally in Srimati SaciJevis courtyarJ in Mayapura, accompanying Him is LorJ
NityananJa anJ AJvaita Acarya Pralhu. He JanceJ in Srivas PanJitas house alsorleJ in the
most ecstatic mooJs, anyone leholJing Him thus never lorgets that vonJerlul sight.
Page 15

His sullime pastimes anJ loJily movements remain inJelilly imleJJeJ in my heart like moving
pictures, anJ as my soul yearns anJ cries out to see more, They llash across the screen ol my
minJ.
Vhen I sav my LorJ Jancing in the ]agannatha ManJira, enJless vaves ol ecstatic emotion
llooJeJ my heart. Vhat is there lor me in this vretcheJ lile except to see the exquisite Jancing
movements ol Sri Caitanya Mahapralhu perlorming on the lanks ol the ]ahnavi Ganga River.

All JemigoJs anJ JemigoJJesses are LorJ Caitanyas servitors

Fveryone must vorship the lotus leet ol Sri Caitanya Mahapralhu vith unJeviating Jevotion
anJ reject the vorship ol JemigoJs anJ goJJesses as though they vere on the same level. Knov
that all the JemigoJs anJ goJJesses are servitors ol Sri Gauranga. Never let the minJ entertain
the iJea that LorJ Krsna anJ LorJ Gauranga are Jillerent personalities. Be enlighteneJ in
spiritual truth, your spiritual master is the recipient ol Sri Caitanya Mahapralhus special mercy.
The eternal associates ol the LorJ are the Jillerent limls ol His transcenJental loJy. As lor those
vho aJamantly oppose LorJ Caitanyas Jivine position as the supreme person they shoulJ
clearly unJerstanJ that every soul is LorJ Gaurangas servant.

Iirm laith in vorshipping LorJ Caitanya

Do not inJulge in useless criticism anJ linJing laults in others. Deep vithin your heart simply
vorship the lotus leet ol Sri Caitanya Mahapralhu vith unllinching Jevotion. Chant LorJ
Gaurangas holy name, lecause His name is omnipotent, all other names ol JemigoJs, goJJesses
anJ Visnutattvas are perlectly harmoniteJ anJ containeJ in His name. LorJ Caitanya
Mahapralhu is the original spiritual master in this cosmic creation, so teach everyone the
process ol simple, unalloyeJ love lor Sri Caitanya Mahapralhu. Give up Jeceit anJ hypocrisy anJ
purily your minJ. Fither sincerely vorship LorJ Gauranga or maintain society, lamily anJ
lrienJship. It is impossille to Jo loth. Choose letveen engaging yoursell in the transcenJental
Jevotional service ol Caitanya Mahapralhu or taking shelter ol munJane activities, serving
lamily, lrienJs anJ society. It is impossille to maintain loth these activities simultaneously. I,
]agaJananJa, humlly caution that il ve Jo not Jevelop single minJeJness in executing
Jevotional service, then ve place ourselves in the impossille position ol trying to cross a river
vith tvo loats, vith a loot in each.

Chater 5
Quarrelsome ]agai

THF FMOTIONAL UPHFAVALS causeJ ly my intense love lor the LorJ Jance ceaselessly like
vaves on the ocean ol my minJ. Fvery Jay I get into some quarrel anJ misunJerstanJing vith
LorJ Gauranga, so I came to le knovn as KunJale ]agai. the quarrelsome ]agai. I vent on a
pilgrimage to Vraja VrnJavana, anJ spent some Jays staying vith Srila Sanatana Gosvami. There
I also pickeJ a light vith him. One Jay I sav the equipoiseJ, sellrealiseJ soul, Sanatana
Gosvami, vearing a reJ cloth usually vorn ly Jevivorshippers vrappeJ arounJ his heaJ.
Page 16

I immeJiately lelt like smashing him vith the rice pot lying in the corner, lut vhen I sav
Sanatana Gosvamis humlle Jealings, all my pugnaciousness vanisheJ, anJ I threv mysell to one
corner in great shame. My leloveJ LorJ Gaura knovs everything alout me anJ yet He sent me to
VrnJavana, vhile He stayeJ lar avay anJ vatcheJ the lun. It is gooJ that my voes give Him
pleasure. Let me suller eternal trilulations, lecause His happiness lrings me great joy. I veep
Jay anJ night leeling pangs ol separation lrom my LorJ, anJ my LorJ Gaura simply smiles,
looking at my tearstreakeJ lace. That sannyasi, GauracanJra, is actually a cheater, yet I love His
vonJerlul pastimes anJ His nectarean vorJs. My LorJ is nov manilesting that same mooJ He
previously manilesteJ in Vraja, VrnJavana, yet unJerstanJing all this, I cannot lully enter into
that mooJ.
Once I lrought Him a pot ol pure sanJalvooJ oil, lut in return He simply gave me cutting
vorJs, so out ol insolence anJ lrustration I lroke that pot in lront ol Him. Angry anJ in a sulking
mooJ, I remaineJ lasting. But my vonJerlul LorJ, using Jevious means, JissolveJ my ire. He
maJe me cook vilJgrovn varieties ol spinach lor our meal, saying looJ prepareJ ly an angry
cook enhances the taste. This statement incenseJ me lurther, anJ He seemeJ more pleaseJ ly
this. His joys are my only precious concern.
Vhen Sanatana enquireJ lrom me as to vhat he shoulJ Jo, I aJviseJ him to go to VrnJavana.
The LorJ thought that it vas loolish ol me to try anJ aJvise Sanatana Gosvami. I am alvays
amateJ to see hov chilJlike the LorJ is. I lervently holJ on to His lotus leet lor shelter. Then
vhen I JesireJ to go to VrnJavana he reluseJ me permission, giving various excuses, trying to
Jeceive me. AnJ vhen I resisteJ His orJer, He askeJ me to go to NavaJvipa. Ol course, I consiJer
all this His causeless mercy on me.
My LorJ nov resiJes in Purusottamaksetra, vhich is equivalent in spiritual status to the
opulent Dvaraka. He lives avay lrom His ovn aloJe on the pretext that He has receiveJ His
mothers permission to stay there, yet He instructeJ me to go to NavaJvipa, vhich is His actual
home. In lact, the LorJ senJs those lortunate souls, vho are recipients ol His mercy, to His home
NavaJvipa. As lor me, coming lack to NavaJvipa vas like returning home, just like a covherJ
loy returning to Goloka VrnJavana.
In this vay, I am executing my Jevotional service to the LorJ Jay anJ night. It is the nature ol all
ol LorJ Gaurangas Jevotees to serve His lotus leet. The lotus leet ol Srila GaJaJhara PanJita anJ
LorJ Gauranga are my only invalualle treasure. Sri Svarupa DamoJara knovs my inner mooJ

Chater 6
The Ultimate Goal ol Living Fntities

The Living entity anJ LorJ Krsna

THF LIVING FNTITIFS are inlinitesimal parts ol the Supreme Alsolute Truth, anJ LorJ Krsna
is that Supreme alsolute Personality, transcenJental anJ ellulgent. Vhen the living entities
realite that LorJ Krsna is the eternal anJ alsolute controller, they engage in His loving
Jevotional service.

The living entities in their conJitioneJ state

Page 17

Vhen the living entity Jesires to enjoy separately lrom Krsna, the illusory potency ol the LorJ,
maya, immeJiately grals the soul in her clutches. Being mayas captive, he lecomes levilJereJ
anJ acts like someone vho has leen possesseJ ly a vitch.
The jiva soul, lorgetting his constitutional position as the eternal servant ol Krsna, perlect anJ
pure, lecomes a slave ol maya. In this conJition he roams eternally in the material vorlJ lrom
one loJy to another. He goes through many lirths, sometimes lorn as a king, sometimes as an
orJinary cititen, sometimes as a lrahmana anJ sometimes as a suJra or menial lalourer.
Sometimes he is sullering, anJ sometimes he is happy.
Sometimes he is lorn as an insect, anJ sometimes he goes to heaven. Then sometimes he has to
come Jovn to this earth again, anJ sometimes he has to go to hell. Sometimes he is lorn as a
JemigoJ, sometimes as a Jemon, sometimes as the master anJ other times the servant.

Only the association ol saintly souls can save one

Roaming alout in the material vorlJ, taking one lirth alter another, il ly chance the living entity
comes in contact vith a saintly person he lecomes immeJiately knovleJgealle ol his true
iJentity as pure spirit soul, an eternal servant ol Krsna. FnlighteneJ ly this knovleJge, he Joes
not vant material entanglement any longer, anJ he laments. Alas! Vhy have I serveJ this
illusory material energy lor so long` He litterly regrets anJ cries out, Krsna! My LorJ, I am Your
eternal servant. Fver since I lelt the shelter ol Your lotus leet my lile has leen completely
JevastateJ.
LorJ Krsna is so mercilul that il anyone appeals to Him earnestly, He immeJiately releases the
jiva lrom material entanglement. Vhen the jiva lreaks avay lrom mayas captivating spell anJ
strives tovarJ LorJ Krsna ly renJering Jevotional service, he regains the supreme shelter ol the
LorJs lotus leet. LorJ Krsna lortilies him vith His transcenJental, internal potency, anJ this
overlearing pover ol the LorJs spiritual potency veakens mayas inlluence on the living entity.
The only Jesiralle olject is to le alle to chant the holy name ol the LorJ in the association ol
pure anJ saintly Jevotees. This is the lest anJ only vay to conquer nescience. I, ]agaJananJa, the
eternal servant ol LorJ GaurasunJara, have given up all other hope anJ shelter anJ am sitting
here vith only one Jesire. to receive the shelter ol Sri GaurasunJaras lotus leet.

Chater 7
Chanting the Holy Name is lor Fveryone

Chanting is not possille in the company ol non Jevotees

ONF CANNOT CHANT the holy name ol LorJ Krsna purely in the company ol non Jevotees.
The sounJ anJ syllalles ol the name may le uttereJ, lut that is not real chanting. Chanting ol
this nature is at lest the clearing stage or namalhasa. It is alvays mixeJ vith ollenses to the holy
name. This chanting is a Jetriment to spiritual progress anJ cannot le consiJereJ as pure
Jevotional service.

The Proper MethoJ ol chanting
Page 18

Il you vant to chant LorJ Krsnas holy name purely, then earnestly seek the company ol pure
Jevotees ol the Supreme LorJ, Sri Krsna. Reject all the unvanteJ Jesires lor sense enjoyment,
lileration, mystic povers, anJ other material Jesires. AvoiJ the ten ollenses against the holy
name ol the LorJ anJ lecome lree lrom the Jualities ol honor anJ Jishonor. This material vorlJ
is meant to le utiliteJ in the service ol the LorJ. RenJer service vithout attachment lor material
things anJ chant the holy name ol LorJ Krsna constantly.
Accept everything that is lavoralle lor executing Jevotional service anJ reject everything that is
unlavoralle. Do not FnJeavour lor munJane speculative knovleJge, lruitive activities anJ
mystic yoga. Ialse renunciation is monkey renunciation, vhich only aims at loJily pleasure anJ
comlorts. Bear in minJ that LorJ Krsna alvays protects anJ maintains everyone. Humlly
surrenJer your lile anJ soul to the lotus leet ol the LorJ, anJ, in that vay, riJ yoursell ol
unvanteJ material Jesires.
The Supreme LorJ Krsna knovs that it is very Jillicult lor the living entities to linJ the
association ol real saintly persons, so He has nov come to NaJia as a pure Jevotee ol the LorJ.
Therelore, all vho are enJoveJ vith proper intelligence shoulJ take shelter ol LorJ Gaurangas
lotus leet, lecause LorJ Gauranga is the perlect saint anJ spiritual master.

The Juties ol a renunciant

My Jear lrother, you are in the renounceJ orJer ol lile anJ shoulJ not listen to munJane prattles
nor shoulJ you engage in materialistic Jiscussions vhen you meet one another.
Do not think ol vomen even in Jreams. You have accepteJ the renounceJ orJer ol lile vith a vov
that lorliJs associating vith vomen. Il you vish to associate vith Caitanya Mahapralhu, you
must alvays rememler the inciJent ol Chota HariJasa anJ hov he vas rejecteJ ly the
LorJ.
Do not eat rich palatalle Jishes or Jress in lineries. Alvays remain humlle anJ serve their
LorJships Sri Sri RaJhaKrsna in your heart ol hearts.
Chant LorJ Krsnas name incessantly like Thakura HariJasa anJ meJitate on the pastimes ol Sri
Sri RaJha anJ Krsna in the shaJy lovers ol VrnJavana Jay anJ night.

Instructions to the householJer anJ the renunciant

LorJ Gauranga instructeJ loth the householJer anJ the renunciant. O lrothers! Take care that
not a moment passes vithout chanting the holy name ol LorJ Krsna. Many rules anJ spiritual
practices are not necessary lor aJvancement in Jevotional service. Simply take complete shelter
ol the holy name anJ purily your heart anJ consciousness.
The Supreme LorJ Krsna JescenJeJ to this material vorlJ in the lorm ol His holy name out ol
compassion lor the conJitioneJ souls. AnJ nov to shov special mercy to the living entities ol
Kaliyuga, LorJ Krsna has aJventeJ as Sri Gauranga Mahapralhu. Serve the Jear associates ol
LorJ Caitanya vith a sincere anJ innocent heart. You vill certainly receive the shelter ol LorJ
Krsnas lotus leet.
Page 19

Seek the association ol LorJ Gaurangas Jevotees anJ chant the glories ol LorJ Gauranga. Chant
the mahamantra Hare Krsna anJ Jance in ecstasy. Very soon you vill le lavoreJ ly the most
treasureJ olject. love ol GoJheaJ! Only to lreely Jistrilute this priceless treasure the Supreme
LorJ has appeareJ in NaJia.
I, the argumentative ]agai, am LorJ Gaurangas servant. I request anJ pray to the Jevotees vith
tears in my eyes, to please take shelter ol the holy name anJ chant constantly.

Chater 8
Be Iree Irom IinJing Iault Vith Others

Vorship LorJ Gauranga vith a pure heart

THRICF I DO CONIIRM it my lrothers! Vorship LorJ Gauranga! LorJ Gauranga is the original
spiritual master ol this entire cosmic manilestation. Il you sincerely Jesire to vorship LorJ
Gauranga, then purily your minJ anJ lecome lree lrom the tenJency to linJ lault anJ criticite
others. In this manner take shelter ol the lotus leet ol LorJ Gauranga.
LorJ Gauranga knovs everyones innermost thoughts, so hov can you cheat Him` Vhen your
heart lecomes pure anJ lree lrom all vices, you vill easily unJerstanJ His instructions.
Ultimately you vill enJ up cheating yoursell il you engage your thoughts in nonessential things
like linJing laults vith others. Hov can you hiJe your thoughts lrom the Supreme LorJ
Gauranga` He knovs everything in your heart. LorJ Gauranga has taught us to lollov His iJeal
lile anJ character. Il you vant the lest lor yoursell, then lollov His instructions.

Insincere Jevotional service

Simply telling the vorlJ, I am LorJ Caitanyas servant, vill not sullice. Real success in
Jevotional lile, comes vhen one take to heart the lile anJ teachings ol LorJ Caitanya. Making an
external shov ol vorshipping LorJ Caitanya, ly keeping the appearance ol a Jevotee, vearing
tilaka, tulasi mala, etc. lut secretly committing sins, then LorJ Gauranga vill certainly Jiscover
such cheating anJ Jeception. You vill lecome very JegraJeJ anJ JespiseJ ly everyone il you try
to act in this vay. All ol your Jevotional practices vill le ruineJ ly committing ollenses against
the holy name. Such a capricious mentality vill hurl you to the Jepths ol Jepravity anJ you vill
le shunneJ ly all. You vill le lorceJ to commit ollenses against the holy name, vhich vill
graJually Jestroy the creeper ol Jevotion. Vhat is more crippling to Jevotional lile than the
committing ol sins vhile chanting the holy name`
No harJship is involveJ in chanting the holy name. It is an easily attainalle, priceless spiritual
gem. Simply ly moving the lips anJ tongue anJ louJly pronouncing the LorJs name, one can
chant the holy name. AnJ il that involves too much physical ellort, then certainly it is easy to
rememler the holy name. Fven il a person is Juml or sullering lrom mental alerrations, he can at
least hear the holy name ol the LorJ, anJ that hearing vill Jestroy all the sinlul reactions vithin
his heart anJ give him the highest goal in spiritual lile.
As a result ol vorshipping the temple Deity vith proper Jevotion lor many, many lirths, the
holy name ol Krsna appears anJ Jances constantly on ones tongue. The paths ol lruitive activity,
speculative knovleJge or mystic yoga are incapalle ol ollering the same spiritual success,
Page 20

lecause accorJing to the scriptures, a little lault in the execution ol these processes vill renJer
everything null anJ voiJ. So give up enJeavoring in these other processes. Take complete shelter
ol the holy name, lor it is the essence ol all religious practices, anJ very soon you can easily cross
over the ocean ol lirth anJ Jeath.

Alout Srila KaviKarnapura

All glories to KaviKarnapura! He is a greatly llesseJ soul. Both ol us hail lrom the same village.
He has revealeJ in his vritings some ol the marvelous qualities ol the holy name. One vho is the
recipient ol LorJ Gaurangas mercy is certainly the most lortunate soul in the entire universe.
KaviKarnapura, having receiveJ the LorJs mercy at the tenJer age ol seven, lecame respecteJ
ly all as a great poet. All glory to Sri SivananJa Sena, the lather ol Sri KaviKarnapura. In my
early years he taught me BhagavaJgita anJ SrimaJ Bhagavatam. He took me to NaJia anJ placeJ
me at the lotus leet ol LorJ Gauranga. Srila SivananJa Sena has alvays leen my savior anJ
mentor in times ol happiness anJ Jistress.
In his house he taught me cooking, alloving me to prepare the Deitys ollering, anJ lecause he
taught me vell, I coulJ cook lor my LorJ, Sri Gauranga, anJ satisly Him vith my service. My
humlle sulmission to all is that only he vho stays in the company ol saintly Vaisnavas can
constantly chant the holy name ol the LorJ.

Chater 9
Renunciation Through Utilitation

True anJ Ialse renunciation

ONF DAY Srila Sanatana Gosvami humlly askeJ the LorJ to explain yuktavairagya,
renunciation through utilitation Srila Sanatana saiJ, AccorJing to MayavaJis, the perlectly
renounceJ sannyasi consiJers the material vorlJ anJ matter to le crovs stool at lest. I have the
Jesire to learn the proper Juties ol a Vaisnava. Be mercilul anJ instruct me on this sulject, so
that I may treasure these instructions anJ alvays lollov them.
The LorJ replieJ, Renunciation is ol tvo kinJs. yukta anJ phalgu, true anJ lalse. I have taught
this repeateJly.

Ialse Renunciation

LorJ Caitanya continueJ. Vhen lruitive vorkers anJ empirical philosophers Jeviate lrom the
VeJic instructions, the Jevil ol lalse renunciation creeps into their hearts. At this juncture a
transient leeling ol attraction to lamily lile overvhelms them anJ they lrantically seek a lile apart
lrom materialism.
Hovever, they neither linJ any interest in serving the Supreme LorJ Krsna anJ the saintly
Vaisnavas, nor in enjoying sense gratilication. In this litarre situation their hearts Jry up anJ lile
Page 21

lecomes joyless. They are unalle to Jevelop a taste lor chanting the LorJs holy name, or
rememlering His lorm, attrilutes anJ transcenJental pastimes.

Yuktavairagya or true renunciation

LorJ Caitanya continueJ, A true renunciant is successlul in all ol his Jevotional practices, He
accepts everything that is lavoralle lor the execution ol Jevotional service to Krsna anJ attains
the goal. He can easily give up attachment lor material things anJ lamily lile, anJ having taken
shelter ol the LorJs spiritual potency, he very soon tastes the nectar ol transcenJental Jevotional
service.
LorJ Krsna is very pleaseJ vith His Jevotees vho engage in unalloyeJ Jevotional service. Thus,
He promises in the BhagavaJgita. na me lhakta pranasyati My Jevotee never perishes. Vhen
the LorJ is pleaseJ vith His Jevotee, He shovers him vith unlimiteJ mercy. He lecomes a
lortunate anJ rare soul. The super excellent spiritual emotions ol Goloka, the highest
transcenJental aloJe, manilest vithin his heart. He lecomes an eternal resiJent ol Goloka
VrnJavana in the spiritual sky even vhile resiJing in Gokula on the earth planet vhere the
Supreme LorJ perlormeJ His transcenJental pastimes. He is never again JeluJeJ ly the material
energy.

Root out Jry anJ joyless renunciation

My Jear lrothers! Stop practicing Jry, joyless renunciation anJ cultivate vithin your hearts the
taste lor real renunciation ly utiliting matter vithout attachment lor it.
Tell me vhere can you live in this vorlJ vithout material contact` Fven il you escape to the
lorest, you vill linJ material entanglement, material lile, anJ so on all arounJ you. The stomach
vill accompany you to the lorest to maintain your loJy. ]ust try anJ imagine the Jilemma you
have to lace.
Vithout looJ anJ care the loJy vill lecome quickly vasteJ, anJ il ve give up the loJy
prematurely, then the rare opportunity to conquer maya, the illusory potency, is lost. AnJ il you
manage to somehov live, you vill still le too veak anJ inellectual. An extremely JelilitateJ
physical conJition olluscates the minJ. Thus, vith a Jiminishing intellect anJ haty minJ, hov
can you realite alsolute knovleJge`

Cultivate Yuktavairagya

Remain in your house anJ chant the name ol LorJ Krsna constantly. Utilite Jillerent material
oljects properly lut vithout any attachment lor them. Realite the true purport ol the vorJ
yathayogya real or appropriate. Do not misconstrue its meaning anJ then leaJ a lile ol
Jelauchery. Accept everything lavoralle anJ reject everything unlavoralle lor the execution ol
pure Jevotional service.
One vho rejects the true meaning ol the instruction anJ lollovs the misconstrueJ meaning
lecomes attracteJ to sense gratilication, anJ is lorceJ to remain on the crookeJ path ol sell
Jeceit. Amassing immense vealth he pampers his palate vith gooJ looJ, vears line clothes, anJ
Page 22

spenJs Jays anJ nights in carnal pursuits in the company ol laJies. At other times, the lool hunts
lor comlortalle leJs anJ lavish houses. It is essential to maintain loJy anJ soul, so strive to keep
this loJy lit. Consume looJ that is pure anJ in the moJe ol gooJness, anJ Jo not use intoxicants.
Be kinJ to all living entities anJ chant the holy name ol the LorJ louJly anJ clearly.
Do not use JemigoJ vorship anJ a shov ol religiosity as an excuse to enjoy the senses. Be
JetacheJ lrom the material sense oljects anJ rise alove the Jualities ol attraction anJ repulsion.
At all times le lree lrom envy anJ Jeceit. BelrienJ every living entity anJ live purely. This is my
aJvice lor those vho value it.
Cultivate unJeviating resolve in Jevotional service in the quiet ol seclusion. Utilite all your time
in lovingly serving the Supreme LorJ Krsna. Do not FnJeavour to luilJ lig temples or massive
mansions to live in. Il you have vealth, then use it properly anJ lullill your spiritual vishes. In
case you are poor, live purely, oller vater anJ tulasi to the LorJ anJ holJ Him alvays vithin your
heart. Vith leelings ol genuine love implore the LorJ saying, O LorJ, I am Yours! KinJly place
Your lotus leet on the throne ol my heart.
Be alvays allectionate anJ respectlul to the Vaisnavas, taking care to serve them vith ollering
prasaJam anJ other personal services. Again, in case you are vithout any means, then satisly
them vith your kinJness anJ sveet vorJs. FnJear yoursell to LorJ Krsnas eternal associates,
servitors anJ the gopi Jamsels that serve the LorJ so vell. Fmlrace them vithin your heart vith
Jeep love.
A yuktavairagi, or real renunciant, practices constant Jevotional service, rememlering anJ
chanting the LorJs names anJ pastimes. He vill shov compassion to all living leings.
LorJ Krsna may not proviJe us the association ol His eternal servitors, or He may conliscate
everything ve possess vhich He Himsell haJ kinJly given, yet to us He vill alvays remain the
source ol Jivine, unlimiteJ lliss. This is the vay ol LorJ Gauranga Krsna lut I vill never leave
Him. Therelore, JiscarJ your lamentation anJ illusion anJ chant the holy names ol Krsna
incessantly. ]agai humlly Jeclares that he prelers this transcenJental mellov ol alvays lighting
vith LorJ Gauranga, than anything else.

Chater Iu
Caste anJ Iamily Lineage

Fligilility to vorship the LorJ

IAITH ALONF QUALIIIFS a man to chant the holy name ol Krsna, not the munJane hair
splitting analysis ol caste, creeJ or lamily lineage. An elevateJ lirth in a lrahmana lamily Joes
not necessarily make him eligille lor chanting the LorJs name, similarly a lovlorn person
having proper laith is certainly not rejecteJ lrom the path ol Jevotional service.

NonJevotees are pulleJ up ly high lirth

In orJinary materialistic society those taking high lirth are a privilegeJ class, lut to a Jevotee ol
Krsna all such material Jesignations are inconsequential.
Page 23

Persons lecoming pulleJ up ly high lirth Jisparage the process ol Jevotional service anJ thus
pave their vay to hell. They Jisrespect the Jevotees ol the LorJ anJ cannot Jiscriminate letveen
religion anJ irreligion. ConlounJeJ ly sellconceit they engage in sinlul anJ illicit activities.

A lov lorn Jevotee is superior to a high lorn non Jevotee

Il a lov lorn colller, vho must hanJle animal hiJe, vorships the Supreme LorJ Krsna, he
certainly receives the lull mercy ol the LorJ. But il a lrahmana lorn ol a high lineage Joes not
vorship the Supreme LorJ Krsna, he lecomes lerelt ol all gooJ qualities anJ lorleits the LorJs
mercy. A velllreJ lrahmana may possess the tvelve lrahmanical qualities as enumerateJ in the
scriptures, lut il he Joes not serve the Supreme LorJ Krsna then he paves his path to hell. A
Jevotee engageJ in Jevotional service to LorJ Krsna is immeJiately JecorateJ vith all gooJ
qualities. These manilest in him automatically anJ lecome his constant companion. Decorations
on a JeaJ loJy look grotesque anJ shocking, similarly Jevotional practices like chanting anJ
austerities perlormeJ ly nonJevotees are superlicial anJ a sham.

IreeJom lorm attraction anJ repulsion lor matter

My Jear lrothers, cultivate unJeviating Jevotion lor LorJ Caitanya, the son ol Mother Saci. Then
you can easily lorget all the lalse iJentilications ol this loJy. Caste, race, etc. vill not matter to
you any more.
Il you can JiscarJ lalse ego anJ priJe, you can easily give up attachment lor material lile. Once
Jetachment comes, your heart vill lecome pure. VithJrav your senses anJ sulJue the passion
lor material lile, simultaneously, Jevelop attachment anJ attraction lor the LorJs lotus leet.
You may le lorn as a lrahmana, lut you must root out the priJe ol leing lorn in a high class
lamily anJ lecome meek anJ humlle.

The LorJ is compassionate to the humlle

The Supreme LorJ is alvays mercilully JisposeJ tovarJs humlle persons. Arrogance anJ
humility cannot resiJe harmoniously in a person. PriJe Jravs one to hell, so scrupulously avoiJ
it. Become humlle anJ surrenJer yoursell to the lotus leet ol Sri RaJha anJ Sri GovinJa anJ
experience the greatest joy. O LorJ NityananJa! Vhen vill I receive Your mercy so that I can
take shelter ol Your lotus leet anJ give up my insolence anJ lalse priJe`

Chater II
The Lamp ol NavaJvipa

Sri NavaJvipa anJ Sri VrnJavana are nonJillerent

Page 24

THF FARTH IS THF IORFMOST PLANFT in the entire universe anJ GauJa, Bengal, is the
most elevateJ country on this earth. In Bengal, NavaJvipa, consisting ol I6+sq. miles, is the most
incalculally auspicious tract ol lanJ in the entire cosmos.
The holy Ganga llovs through this lanJ, anJ the sacreJ vaters ol the rivers Yamuna anJ
Sarasvati converge here into the Ganga. On Gangas eastern lank is Mayapura, the Jirect
manilestation anJ exact replica ol Goloka VrnJavana in the spiritual sky. In the house ol Sri Saci
Jevi in Mayapura, the Supreme Personality ol GoJheaJ, Sri Gauranga, appeareJ lor the pleasure
ol His parents.
TovarJs the enJ ol Dvaparayuga, the Supreme Personality as Krsna haJ perlormeJ super
excellent anJ transcenJental pastimes such as the rasa Jance, vith Srimati RaJhika anJ all the
young Jamsels ol Vraja. As LorJ Krsna, the son ol Mother YasoJa anJ NanJa Maharaja, He
JescenJeJ to this material vorlJ vith His associates, paraphernalia, the spiritual aloJe Vraja,
etc. He lrought vith Him the highest precious treasure ol Goloka VrnJavana, namely the
parakiyalhava, or the loving conjugal exchanges in the mooJ ol a paramour lover. He haJ
exhiliteJ this mooJ in the rasa Jance vith the young Jamsels ol VrnJavana. That same Supreme
Personality has nov JescenJeJ again to the material vorlJ in His ovn transcenJental aloJe ol
Mayapura in Bengal anJ lrought vith Him that same spiritual, loving mooJ. But this time it is
carelully camoullageJ.

The esoteric reason lor LorJ Gaurangas appearance

The Supreme LorJ Sri Krsna haJ three intimate Jesires vhich remaineJ unlullilleJ, even alter
having perlormeJ so many pastimes. Therelore, appearing as Sri Gauranga Mahapralhu, He came
to relish the lullillment ol all those Jesires.
He alvays vanteJ to unJerstanJ the glory ol RaJharanis love lor Him, the vonJerlul qualities
in Him that She alone relishes through Her love, anJ the Jivine ecstasy She experiences vhen
She realites the sveetness ol His love lor Her. LorJ Krsna, as the Supreme Fnjoyer anJ Hero ol
all pastimes, haJ never tasteJ the three mellovs ol happiness relisheJ ly Srimati RaJharani. The
Jivine ecstasy She experiences vhen She realites the sveetness ol His love lor Her. Therelore,
LorJ Krsna JeciJeJ to manilest Himsell as His ovn Jevotee in the lorm ol LorJ Caitanya,
imlueJ vith the inner sentiment anJ loJily luster ol Srimati RaJharani. Having consiJereJ all
this, LorJ Krsna appeareJ in NavaJvipa, Bengal, vith all His associates, paraphernalia,
transcenJental aloJe, etc. accompanieJ ly leelings ol great happiness.

Serving Krsna is part ol vorshipping LorJ Gauranga

My Jear lrothers! Give up your material aspirations anJ plans anJ come anJ resiJe in NavaJvipa.
Serve the Supreme LorJ Sri Gauranga ly rememlering His most conliJential transcenJental
pastimes He perlorms throughout the Jay anJ night astakaliyalila. All your miseries anJ
Jistresses vill Jisappear.
LorJ Krsnas transcenJental pastimes in Goloka are JiviJeJ into eight threehourly pastimes
covering Jay anJ night. These pastimes are knovn as astakaliyalila anJ are eternally going on.
Fach ol these eight pastimes inspires a particular mooJ. Vhen they are relisheJ in the mooJ set
ly LorJ Caitanya, one experiences the highest ecstatic prema. One vho has JevelopeJ a single
minJeJ resolve to vorship LorJ Krsna, shoulJ meJitate on the eight three hourly pastimes ol
Page 25

LorJ Caitanya in NavaJvipa. They are the repositories ol priceless gems ol ecstatic love ol Krsna.
Il one vants to vorship LorJ Krsna lut is not sulmergeJ in the Jevotional mooJ ol LorJ
Caitanya, he can never perceive the most conliJential anJ esoteric truth alout Krsna.

An acarya is not restricteJ ly varnasrama system

To le a real acarya Joes not JepenJ on vhether one is a sannyasi or lelongs to any ol the three
other orJers ol the varnasrama system, or even vhether he is lorn outsiJe ol the varnasrama
society. Vhat JeciJes the issue is vhether he has realiseJ the Alsolute Truth alout LorJ Krsna.
Il one rejects the Alsolute Truth lor the nonessential, material system ol varnasrama, then he is
leJ to a logus spiritual master. This association jeoparJites his spiritual lirth.

Chater I2
The Glories ol the Vaisnavas

Devotional anJ places ol pilgrimage

A PFRSON VHO GOFS to a place ol pilgrimage only lor taking a lath in holy rivers anJ
vorships the Jeity, vhom he consiJers to le maJe ol stone, vill take a very long time to Jevelop
true religious sentiments. On the other hanJ, as soon as one sees a pure Jevotee ol the LorJ, his
heart is cleanseJ ol all unvanteJ material Jesires. He is put into touch vith the highest oljective
ol lile, anJ transcenJental Jevotional service Javns vithin his heart like the rising morning sun
that Jissipates all Jarkness.

Associating vith a pure Jevotee

Alter many lirths, vhen the living entity receives the causeless mercy ol the Supreme LorJ, he
comes into contact vith a pure Jevotee ol the LorJ anJ ly this association he lecomes graJually
lree lrom the material Jisease.
The pure Jevotee purilies the conJitioneJ souls heart anJ then he unJerstanJs unequivocally
that LorJ Krsna is the Supreme Personality ol GoJheaJ anJ the LorJ ol all other lorJs.

The kanisthaaJhikari neophyte Jevotee

A neophyte Jevotee is one vho has receiveJ lormal initiation lrom a spiritual master anJ
vorships the Deity lorm ol the LorJ strictly aJhering to rules anJ regulations. He cannot
Jistinguish letveen an intermeJiate Jevotee anJ a pure Jevotee. He Joes not knov hov to
properly respect a pure, elevateJ Jevotee ol the LorJ.

Page 26

The maJhyamaaJhikari intermeJiate Jevotee

An intermeJiate Jevotee is one vho has JevelopeJ love lor the Supreme LorJ Krsna, is
allectionate anJ lrienJly to the LorJs Jevotees, is compassionate to the innocent anJ avoiJs the
association ol envious nonJevotees. Very soon, on the strength ol his Jevotional service anJ
Krsnas mercy, an intermeJiate Jevotee lecomes a lirst class Jevotee or uttamaaJhikari.

The uttamaaJhikari lirst class Jevotee

AccorJing to the instructions ol Sri Caitanya Mahapralhu, a lirst class or pure Jevotee ol the
LorJ is one vho sees Krsna in every living entity anJ sees every living entity as part anJ parcel ol
the Supreme LorJ. He is completely lree lrom envy, anger or hate, anJ he has no lrienJs or
enemies. He is spiritually highly enlighteneJ anJ is lest amongst the LorJs Jevotees.
The lest ol the lirst class Jevotees utilites his senses anJ things ol this material vorlJ in
executing pure Jevotional service. Iree lrom the vices ol greeJ, hate, anger, etc. he constantly
perceives the Supreme LorJ anJ His energies manilest everyvhere.
The vise Jevotee spenJs his Jays rememlering anJ meJitating on LorJ Krsnas pastimes. He is
no longer JeluJeJ ly the temporary nature ol munJane lile anJ material Juties. He is lree lrom
the urges ol his loJy anJ sense, minJ anJ material intelligence, anJ he is transcenJental to the
Jualities ol lirth anJ Jeath, lear, hunger anJ thirst. One vhose heart has lecome the permanent
aloJe ol LorJ Krsna, the son ol Mother YasoJa, executes his Juties only to maintain the loJy.
He cleanses his heart ol any Jesire to engage in lruitive activities. Such is the process ol pure
Jevotional service.

Devotee is lree lrom all material Jesignations

The natural propensity lor one vho is in the material concept ol lile is to le attracteJ to
speculative knovleJge, lruitive activities anJ the Jesignations ol caste anJ social orJer. Vhen
the pure soul legins associating vith the loJy, he Jevelops the mooJ ol lalse iJentilication, such
as me anJ mine. But one vho is lree lrom such lalse iJentilication is to le consiJereJ an
eternally lilerateJ soul anJ Jear to the Supreme LorJ Hari.
He vho is lree lrom possessiveness anJ is completely JetacheJ lrom material things Joes not
make loJily Jistinctions like you anJ me, vhich create imaginary lrienJs anJ enemies. One
vho looks equally upon all living entities, making no Jistinctions letveen them, is an equiposeJ
person, lree lrom anxiety. He is certainly to le counteJ amongst the lest ol the Jevotees ol the
LorJ.
He never leaves the shelter ol the LorJs lotus leet, even il he is ollereJ all the opulences ol the
entire universe in exchange. The LorJs lotus leet are the most coveteJ olject ol the JemigoJs
anJ sages. Never lor a single moment Joes he lorget the lotus leet ol Sri Krsna, he is loremost
amongst the pure Jevotees ol the LorJ, anJ he is alvays in a llisslul state ol consciousness.

Devotee is lree lrom the threelolJ miseries
Page 27

One vho comes into contact vith LorJ Krsnas lotus leet has extinguisheJ the lire ol material
Jesire vithin his heart ly the soothing, irriJescent rays emanating lrom the moonlike nails ol the
LorJs lotus leet. Vhy shoulJ he crave lor the conllagration ol material existence vhen his heart
can alvays remain cool unJer the comlorting shaJe ol the LorJs lotus leet`

Other symptoms ol a lirsclass Jevotee

Once the Jevotee lastens LorJ Krsnas lotus leet vith the lonJs ol love, the Supreme LorJ can
never leave the throne ol his heart. A lirst class Jevotee ol the LorJ is automatically lree lrom all
Juties anJ responsililities, lecause he is vholly surrenJereJ to the holy name ol the LorJ. Fven
in an unconscious state, he utters the LorJs name purely.
One vho unJerstanJs the temporary nature ol material Juties anJ responsililities, vho leaves all
material activities anJ takes complete shelter ol Krsnas lotus leet is certainly a lirstclass,
elevateJ Jevotee anJ is very rarely lounJ. The Jevotee engageJ in Jevotional service, lully
cognitant ol the transcenJental truth alout LorJ Krsnas original lorm, holy name, pure Jevotees
anJ the process ol Jevotional service, is inJeeJ loremost amongst the Vaisnavas.
One vho vorships the Supreme LorJ anJ His holy name vith unJiviJeJ laith, knoving Them to
le nonJillerent, although he Joes not unJerstanJ the intricacies ol his ovn spiritual iJentity, is
also to le consiJereJ a very elevateJ, lirstclass Vaisnava. This is LorJ Caitanyas opinion.

Chater I3
Fagerness to see LorJ GauracanJra

O MY DFAR LORD GAURANGA! I am to le JepriveJ ol the association ol Your lotus leet,
lecause I visheJ to go to Sri VrnJavana Jhama. It suJJenly came to my minJ that I vant to see
Your pastimes there. I Jo not knov vhy I vas overcome anJ goaJeJ on ly such a Jesire, lut nov
I am regretting it. I leel like putting an enJ to my lile. I cannot continue to live vithout seeing
You. I Jo not knov vhat I shoulJ Jo presently.
Those lovely, reJJish lotus leet ol LorJ Gauranga are my most treasureJ olject. Alas! I am so
loolish I lelt them lehinJ me in Puri. Nov I cannot see them as they tenJerly leave their
impression on the sanJs ol Purusottamaksetra. I Jo not knov the reason lor my coming here, it
is only my restless minJ that must lly alout like a loose lirJ. I am losing my heaJ in this
conlusion.
My leet Jrag me avay lrom Him although my minJ reluses to lollov. My stullorn nature goaJs
me on, oh! the vhimsical vays ol love, they turn me into a Jancing Joll. Completely conluseJ, I
leel like a lileless man. LorJ Gaurangas playlul vays are incomprehensille to me, anJ they
plunge me into an ocean ol Jistress. That vhich I most Jesire remains leyonJ my reach. I Jo not
knov my ovn minJ any more.
I vant to relinquish my lile lor LorJ Gauranga, yet Jeath escapes me. I throv mysell into the
ocean vanting to Jrovn, I choke, anJ splutter leing prolusely JunkeJ in the salty ocean vater.
But the intense yearning to see the moonlike lace ol my leloveJ LorJ, makes me quickly svim to
the sanJy leach. AnJ vhen I search lor Him, He is not there any more. My minJ takes vings,
sviltly, I run to the temple ol Tota Gopinatha.
Page 28

In the courtyarJ ol Sri Gopinathas temple I see the Jivine lace ol my LorJ, anJ I lall Jovn
unconscious in a state ol ecstasy. On regaining consciousness, I look arounJ anJ linJ that I have
leen lrought insiJe. It must have leen GaJaJhara PanJita vho lrought me in. I laintly hear my
LorJ Gauranga anJ GaJaJhara PanJita Jiscussing me. Right avay, tears vell up in my eyes, anJ
I roll on the grounJ, losing composure.
I cannot lear even a moments separation lrom the LorJ, lecause my leloveJ Sri GaurasunJara
alvays Jances in the chamlers ol my heart. He Joes not allov me to enJ my lile, anJ il I remain
alive, then ve constantly quarrel vith each other. I Jont knov vhat can sustain my lile.
Therelore, it is incomprehensille to me vhat intelligence prompteJ me to act in this vay.
Although I am avare ol my ovn nature, yet I vanteJ to leave the association ol the LorJs lotus
leet anJ go to VrnJavana. This voulJ have certainly JasheJ all my spiritual hopes lor success in
this liletime anJ the next. I receiveJ permission to go to VrnJavana, anJ nov il I Jo not lullill His
vishes, then I stanJ to commit a grave ollense. On the other hanJ, I vill surely Jie il I am unalle
to see the llooming, lullmoon lace ol my leloveJ LorJ Gauranga. I am thus tortureJ on the
horns ol a Jilemma.
Vhoever has leen captivateJ ly LorJ Gaurangas love is in Jeep vaters, a precarious situation
vhere there is a tugolvar letveen lile anJ Jeath. This is the voelul conJition ol all the
lollovers ol GaJaJhara PanJita. Fven nov you can hear everyone vhispering to each other alout
these lacts

Chater I4
ContraJictory Translormation

Perceiving VrnJavana in NavaJvipa

ALAS! I COULD NOT visit VrnJavana. Fach time I maJe an attempt to go the memory ol my
LorJs leautilul lace lrought me lack. I legan to meJitate on His golJen transcenJental lorm,
anJ immeJiately I lost composure. I lecame conluseJ alout the Jirection anJ arriveJ at some
unknovn place. Iirst, I haJ set out in one Jirection, then retraceJ my steps, anJ alter some
valking I starteJ to recognite lanJmarks, so I linally sat Jovn.
I Jont knov vhat is to lecome ol me. Il I continue in this manner, I Joult il I vill ever reach
VrnJavana. Sometimes I spenJ Jays anJ nights sitting viJe avake unJer a tree, anJ at other
times, I lall into a Jeep slumler Jelilerating on this matter.
I sleep anJ Jream that I have travelleJ to a laravay place. There on the ocean shore I see my
leloveJ LorJ Sri Gaurangas leautilul Jancing ligure. GaJaJhara PanJita anJ all the Jevotees
arounJ Him anJ Jance in ecstasy to sveet music anJ singing, vhich is like sprinklings ol nectar
to the senses.
Alter the Jancing anJ singing stoppeJ, my LorJ Gauranga approacheJ me, anJ taking me ly the
hanJ, saiJ, You lelt lecause you are angry vith Me, lut tell Me vhat is My lault il you are
leeling restless. Nov you have run avay to Vraja, leaving Me here. Fnough ol this nov. Come, let
Me emlrace you anJ holJ My lreast against yours to Jrive avay the Jesolation in My heart.
Cook rice anJ spinach sak lor Me this alternoon anJ satisly My hunger. O ]agaJananJa, My
minJ is lerelt ol joy since you lelt. In My conJition I have just mechanically consumeJ looJ. You
are alvays so cruel to Me. I am yet to lathom the cause ol your suJJen Jeparture, lut all I knov
is that you lelt Me morose anJ pining.
Page 29

Go anJ see VrajaJhama, this vill make you happy. But return very quickly, lecause I vant to
eat rice anJ sak prepareJ ly you. Your cooking vill resuscitate Me, anJ I knov this vill also
please you. AnJ then, never again leave Me in a hull. Vhen I avoke lrom my Jream, I noticeJ
that VrnJavana Vrajalhumi, vas lar avay, lut Ganga vas very near. Oh, hov vonJerlul is
NavaJvipaJhama, the transcenJental aloJe vhere my LorJ Gauranga perlormeJ His eternal
pastimes. It is the exact replica ol Vraja Jhama in every respect.
BounJing vith gleelul exulerance, I came to Mayapura anJ vent straight to the house ol my
LorJ. Fntering into the inner quarters, I lounJ Mother Saci anJ ollereJ my oleisances. Ve spoke
alout LorJ Gauranga, the sulject vhich is closest to our hearts, anJ then I vent out to savor the
opulence ol NavaJvipa.
I thought I vas in VrnJavana as I vent arounJ looking at the Jillerent places in NavaJvipa.
Thus, it linally occurreJ to me that there vas no neeJ to go so lar avay to see VrnJavana. Il I can
see my leloveJ LorJ, then I lorget all ol my miseries anJ thus escape the excruciating pain ol
separation lrom Him anJ His aloJe.

Chater I5
The Iorenoon Pastimes ol NavaJvipaJhama

VHATFVFR TRANSCFNDFNTAL pastimes ol LorJ Gauranga come to my memory I vrite
Jovn, turning a llinJ eye to their chronological accuracy.

LorJ Gaurangas mercy

One Jay Mother Saci very carelully collecteJ LorJ Caitanyas prasaJam remnants anJ ollereJ
them to me. I relisheJ the Jivine nectar ol my LorJs remnants anJ experienceJ sullime ecstasy.
Vill I again le so lortunate as to relish Mother Sacis cooking ol acyutasak, a spinach that
grovs vilJ alunJantly anJ other vonJerlul preparations maJe lrom lanana llovers knovn as
mocaghanta, kachu sak vith lrieJ lalls ol pasteJ pulses anJ man chaki, nimla patal anJ Jalhi
lari etc.

Visit to the village ol GaJigacha

Iully satislieJ vith the LorJs remnants, I joineJ LorJ Caitanya, LorJ NityananJa Pralhu anJ all
their associates, vho vere moving gracelully like svans along the lanks ol the Ganga. Ve linally
came to the village GaJigacha singing the holy name ol LorJ Krsna all the vay. Sri GovinJa
playeJ the mrJanga, Sri Vasu Ghosa sang, anJ Srila GaJaJhara PanJita anJ Srila Vakresvara
PanJita JanceJ ecstatically. SounJs ol LorJ Haris name lilleJ the air, the laJies shrill voices rent
the sky, anJ everyone vas sulmergeJ in the ecstatic ocean ol love ol LorJ Gauranga.
I am very avkvarJ at singing anJ Jancing, yet I am also Jancing vith the others, vaving high
my upraiseJ hanJs. This is happening lecause my LorJ Gauranga has entereJ my loJy anJ heart
anJ is lorcing me to Jo it. I have no concept ol either tune or rhythm, yet I am Jancing anJ
singing. I Jo not knov hov this is possille. I only knov that my LorJ the ellulgent, moon like
Gauranga knovs everything alout me.
Page 30

The covherJ loys ol the village serve the LorJ

Upon entering the village ol GaJigacha, ve vent to the locality ol the covherJers anJ milkmen,
vhere LorJ Gauranga aJJresseJ us, My Jear Jevotees! Nov ve vill rest lor a vhile on the lank
ol this ponJ anJ sleep unJer a tree. The covs are happily grating anJ the covherJ men are
resting unJer this lanyan tree. Let us join them. Seeing us approach, many ol the covherJ men
came lorvarJ vith yoghurt, curJ, lutter anJ other palatalle Jelicacies maJe out ol milk. Their
varm velcome anJ line looJ relieveJ our travel latigue.
Sri NrsimhananJa, Sri PraJyumna anJ Sri Purusottama Acarya all came to join us in the
congregational chanting ol the holy name ol Krsna. The throlling sounJ ol the mrJanga rose
alove all ol the music anJ Jrev everyone out ol their homes. The louJ, julilant sounJ ol LorJ
Haris name rose up anJ lilleJ the ature sky.

The covherJ loy nameJ Bhima

A nollehearteJ covherJ loy nameJ Bhima approacheJ saying, O revereJ Sirs, my mother
Syama is a very pious anJ vellrespecteJ laJy in our community. she is the Jaughter ol SaJhu, a
covherJman resiJing in Ganganagar.
She is alvays serving Mother Saci in her heart anJ calls her Mother. On the strength ol this
relationship, You are my maternal uncle. Come vith me, my uncle, anJ lring Your vhole group.
Let them continue to happily chant LorJ Krsnas holy name. Vhatever milk anJ yoghurt is
storeJ in our house ly my mother, I shall Jistrilute to all ol the Jevotees anJ then I vant to serve
You ly massaging Your lotus leet.

LorJ Gauranga visits Bhimas house anJ eats sveet rice

Vhen the LorJ lounJ Bhima aJamant anJ JetermineJ to take everyone to his house, He vas
solteneJ ly his allection, anJ agreeJ. Syama, Bhimas mother, velcomeJ every Jevotee vith the
usual louJ, shrill sounJ laJies make ly moving their tongues. She then arrangeJ lor everyone to
sit Jovn.
LaJy Syama askeJ Gauranga, My Jear elJer lrother, PanJita Nimai, hov is Mother Saci` The
LorJ replieJ, Oh! Very vell, very vell inJeeJ! Syama spreaJ lananaleal plates lor the Jevotees
anJ serveJ them vith sveeteneJ conJenseJ milk. Nimai anJ all ol His associates relisheJ anJ ate
vith great pleasure.

The ponJ ol GoraJaha

Alter eating, the LorJ, accompanieJ ly His associates, returneJ to the lank ol the same ponJ anJ
legan soltly singing the glories ol the Supreme LorJ Hari. A covherJ loy ly the name ol
RamaJasa shyly approacheJ the LorJ, anJ saiJ that lor some reason the covs reluseJ to Jrink
the vater lrom the ponJ.
Page 31

He saiJ a learlul looking crocoJile liveJ in the vaters ol the ponJ anJ having seen him, the covs
reluseJ to Jrink anJ legan mooing anJ loving in lear. Hearing this, LorJ Gauranga starteJ to
louJly chant the holy name, anJ immeJiately the crocoJile vas attracteJ ly the sveet,
meloJious singing.
The crocoJile quickly climleJ onto the lank anJ came anJ toucheJ the lotus leet ol LorJ
Gauranga. By the LorJs touch he vas instantaneously translormeJ into a celestial leing having
the lorm ol an inlant loy. He crieJ anJ ollereJ prayers to the LorJ anJ then narrateJ the saJ
story ol his lile.

The inlant loys past lile

The little loy saiJ, My Jear LorJ! I took this terrille lorm ol a crocoJile ly the curse ol the sage
Durvasa. Vherever I vent altervarJ, I terrilieJ everyone.
Once in the Kamyavana lorest the great sage lay asleep. I, leing a restless mischievous young
loy, cut a lev stranJs ol his matteJ locks. He vok up in a rage anJ curseJ me to lecome a
crocoJile anJ to remain in that loJy lor the next lour yugas.
I legan to litterly lament anJ leggeJ him to lorgive me. The sage, leeling compassionate, calleJ
me anJ saiJ, My Jear celestial loy! Vhen LorJ Krsna, the son ol NanJa Maharaja, appears in
NavaJvipa as the Jarling ol Mother Saci, you vill hear Him sing the LorJs holy name, anJ this
curse vill then le alsolveJ. You vill regain your celestial lorm anJ transcenJ the three vorlJs.

The loy ollers prayers

All glories to the son ol Mother Saci. He is the purilier ol lallen conJitioneJ souls, the
magnanimous shelter ol the hopeless, vretcheJ anJ povertystricken souls!
Your vonJerlul activities are eulogiteJ throughout the entire universe. You are so mercilul that
You have saveJ an alominalle character like me.
NavaJvipa is the super excellent Jhama, the essence ol all the other places ol pilgrimage, anJ it
is here that the most munilicent incarnation ol the LorJ has appeareJ in this age ol Kali. You
have come to lilerate the conJitioneJ souls ol Kaliyuga ly prolusely Jistriluting the holy names
ol GoJ. I oller You my humllest oleisances, lor You are the Supreme Personality ol GoJheaJ.
Ior lour yugas I have remaineJ continuously in the hiJeous loJy ol a crocoJile, anJ nov You
have come anJ lilerateJ me lrom this sullering. Certainly, You are the inlinitely munilicent,
Supreme LorJ Hari Himsell. To hear You chant the holy name ol the LorJ is so nectarean that
innumeralle moving anJ nonmoving living entities have leen saveJ ly your sveet songs.
My Jear LorJ, I leg leave ol You. Nov I vant to return to my celestial home anJ see my parents
again. They vill le very happy to meet me.

The loy goes lack to his home

Alter the loy haJ reciteJ his choicest prayers to the LorJ, he ollereJ oleisances anJ proceeJeJ to
leave amiJst julilant chanting ol the holy name ol GoJ. Seeing that the sun haJ reacheJ the
Page 32

meriJian, the Jevotees accompanying the LorJ prepareJ to go lack to Mayapura. Vhosoever
hears this vonJerlul pastime ol LorJ Gauranga vith laith anJ attention vill lecome lilerateJ
lrom even the vorst curse knovn as Brahmasapa.

The result ol seeing the ponJ GoraJaha

Alter this inciJent the ponJ lecame knovn as GoraJaha anJ it is like the KaliyaJaha ponJ in
Vraja vhere LorJ Krsna sulJueJ the snake Kaliya. ]ust ly seeing this ponJ or touching its
vaters, one lecomes lree lrom all sinlul reactions. GraJually, he comes to the platlorm ol pure
Jevotional service to LorJ Krsna. This has leen explaineJ in the VeJas.
The covherJ men marveleJ at this miracle vhich took place right lelore their eyes. Vith great
joy they lilteJ the LorJ upon their shoulJers shouting, All victory to our material uncle!
Marna. LorJ Gaurangas miJJay pastimes are iJentical to the miJJay pastimes ol LorJ
Balarama anJ LorJ Krsna in VrnJavana. GovarJhana Hill, the Manasi Ganga anJ LorJ Krsnas
pastimes ol pasturing the covs all manilesteJ simultaneously to the Jevotees at that site. These
covherJ men actually realiseJ the transcenJental nature ol LorJ Nimai, lor His pastimes are
nonJillerent lrom the pastimes ol Sri Krsna, the son ol NanJa Maharaja.

Chater I6
The Nature ol Divine Love

Srila Raghunatha Jasa Gosvami Inquires

ONF DAY RAGHUNATHA DASA GOSVAMI inquireJ lrom Svarupa DamoJara, Please instruct
me! Give me some inkling ol the nature ol Jivine love. I am unalle to lathom the Jescriptions ol
love so sullimely sung ly CanJiJasa anJ ViJyapati.
I extract only the external munJane meanings ol love lrom their songs, vhich pertain to leelings
ol attraction letveen a man anJ a voman. Hov can such emotions le consiJereJ spiritual` Hov
can munJane lust le calleJ spiritual love`
LorJ Caitanya is alvays singing these songs anJ relishing its mooJ vith you, lut I have no
access into such intimate exchanges. The LorJ has placeJ me in your hanJs to le unJer your
spiritual tutelage. Please, therelore, guiJe me in comprehenJing these conliJential truths.
Please le gracious anJ explain to me the concept ol spiritual love. Vith my Joults JispelleJ, I
vill remain ever gratelul to you.

Spiritual love

Svarupa DamoJara Gosvami replieJ, My Jear Raghunatha Jasa, I vill reveal its esoteric truth to
you in a solitary place. Neither RamananJa Raya, GaJaJhara PanJita nor I lully comprehenJ this
spiritual truth vhich the LorJ Himsell emloJies. But il LorJ GauracanJra presiJes on the tip ol
my tongue anJ Himsell reveals this highest transcenJental truth alout Himsell ly His causeless
mercy, then you can le convinceJ that all that vas narrateJ to you vas the actual truth.
Raghunatha Jasa, you vill experience unmitigateJ lliss upon hearing this.
Page 33

Knov vithout a Joult that the songs ly CanJiJasa anJ ViJyapati, the sulject matter ol the
look Krsnakarnamrta, RamananJa Rayas play are all peerless scriptures. The topics JescrileJ
in them are completely JevoiJ ol material lust. They are, in lact, transcenJental compositions
that contain anJ loster pure love ol GoJheaJ. Descriptions ol men anJ vomen in these pages are
simply useJ as sulstitutes. You must perceive their transcenJental signilicance, lecause one
cannot perceive Krsna in munJane literature vhich Jeals vith erotic lust. Vhether man or
voman, as long as one is attacheJ to the loJily concept ol lile anJ interesteJ only in enjoying the
senses he or she, vill never le alle to grasp spiritual truth. The spiritual master vho claims to le
a representative ol LorJ Krsna, lut Joes not unJerstanJ the LorJs pure loving exchanges, is not
lit to le in that position. His shov ol Jevotion is Jeceptive. He is in the clutches ol maya anJ is,
therelore, an instrument ol maya.

Love ol GoJheaJ, Krsna

Spiritual love ol Krsna is untainteJ anJ pure like the sacreJ vaters ol the Ganges. That love is
like an unlimiteJ ocean ol nectar. The Jevotees spiritual attachment lor such loving
relationships is totally lree lrom the slightest material contamination, like spotless vhite linen.
Pure love ol GoJheaJ is like an ocean ol lliss. Il I coulJ have just one Jrop lrom there, it coulJ
inunJate the entire universe. I am so vretcheJ that I am a hunJreJ percent attacheJ to my
material loJy anJ controlleJ ly lust, so my original lorm ol pure spirit is never manilest. Vhen
one is llinJeJ ly carnal love anJ rejects pure spiritual love, then LorJ Krsna vill never responJ
to his Jeceitlul approach. But one vho sincerely anJ earnestly implores Krsna lor His mercy vill
certainly le crovneJ vith success.
The spiritual exchanges anJ emotions ol one experiencing love ol Krsna are transcenJental, all
the symptoms ol transcenJental loving mellovs linJ expression in his person. The ecstatic
symptoms ol the conjugal mellov are ol the super munJane nature. They are alvays experienceJ
on the spiritual platlorm letveen Krsna anJ the purely spiritual leings.
Oh! Hov lortunate Lilasuka, Bilvamangala Thakura, is! LorJ Krsna appeareJ lelore him in
person anJ elevateJ him to relish loving exchanges vith Him in the transcenJental mooJ ol
VrajaJhama. Lilasuka lecame JetacheJ lrom the JemanJs ol physical pleasure anJ JevelopeJ
aversion lor munJane sentiments. This pleaseJ Krsna very much.
ViJyapati anJ CanJiJasa JevelopeJ Jistaste lor nonscriptural, spurious spiritual mellovs
vhich they haJ previously accepteJ as true Jevotional sentiments. They haJ imposeJ munJane
concepts on the spiritual exchanges letveen Krsna anJ His leloveJ Jevotees. By the LorJs
mercy they lecame purilieJ to unJerstanJ the transcenJental mellovs. They rejecteJ their
immature sentiments anJ emotions anJ surrenJereJ themselves to Krsna, alvays engaging in the
transcenJental loving service ol the LorJ.
One vho is too engrosseJ in the pleasures ol the llesh never tastes transcenJental loving
exchanges vith Krsna. Fven the leautilul lorm ol the loy Krsna playing His llute cannot evoke in
him ecstatic emotions anJ spiritual sentiments. That unlortunate person iJentilieJ the sell vith
his loJy anJ is lusy Jecorating it. Vhen the thunJerlolt ol Jeath strikes him Jovn, then vho
knovs vhat his next lirth is` perhaps an insect or vorse.
On the other hanJ, il one can sulJue the urge lor material pleasures anJ Jevelop real taste lor
loving Jevotional service at the lotus leet ol Krsna, the son ol NanJa Maharaja, then he can see
the exquisite lace ol LorJ Krsna Jirectly. He sviltly returns to his eternal home to sport in the
lorests ol Goloka in his spiritual loJy, Jisassociating himsell lorever lrom previous iJentity anJ
material association.
Page 34

The sloka composeJ ly LorJ Caitanya

I have not the slightest tinge ol love ol GoJheaJ vithin my heart. Vhen you see Me crying in
separation, this merely inJicates that I am conceiteJ enough to try anJ Jemonstrate My great
lortune. InJeeJ, not having a glimpse ol that leautilul lace ol Krsna playing on His llute, I still
continue to live my lile like a moth, vhose lile is vithout purpose, except, at lest, to rush into
the llames anJ Jie.

Only the gopis unJerstanJ transcenJental conjugal love

Fveryone is talking alout love, love, lut vho really unJerstanJs vhat love is` One vho realites
spiritual amorous exchanges vith the Supreme LorJ is truly lit to lecome a Jamsel in the lovers
ol VrnJavana.
The vorJ piriti, or love, consisting ol three syllalles, is lamous throughout the universe, anJ
vhoever is toucheJ ly love, lecomes totally olsesseJ ly it, ollivious to shame or Jisrepute ol
this vorlJ. GraJually one Jevelops the mooJ ol the gopis, he legins to recollect his original
iJentity in the spiritual vorlJ anJ cuts asunJer all material attachments. LorJ Krsna lecomes
the only olject ol love, anJ the soul lecomes the repository ol that love. He approaches the LorJ
through an intermeJiary vho constantly reminJs him ol his leloveJ Krsna. In this vay, the
conjugal exchanges in the mooJ ol a paramour go on increasing.
Parakiyalhava, or conjugal mellovs in the relationship ol a paramour, is availalle in Vraja
alone. Vhereas this same relationship in Vaikuntha is alsent letveen LorJ Narayana anJ
LaksmiJevi anJ is consiJereJ immoral.

The sahajiyas munJane sentimental love

In the material vorlJ a mans lust lor a voman anJ vice verse, is misinterpreteJ as spiritual love
ly a certain group ol people knovn as sahajiyas. They vill surely suller eternal hell, lecause they
artilicially attempt to impose transcenJental emotions on a munJane relationship. But vhen the
sahajiyas treaJ the proper path ol Jevotional service anJ receive the mercy ol LorJ Krsna,, they
lecome JisgusteJ vith this loJy, the material senses, anJ the sense pleasures JeriveJ lrom them.
They then legin to aspire lor the transcenJental nectarean mellovs ol Jevotional service.

Raya RamananJas love

Sri RamananJa Rayas Jevotional service is pure anJ simple anJ strictly lollovs religious
principles. He is perlectly JetacheJ lrom matter anJ uses everything in the service ol the LorJ,
although he is apparently situateJ in a physical lorm.
His loJy is spiritual, anJ he is alvays serving the LorJ in the VrnJavana mooJ. This is Jue to
the lact that he has receiveJ LorJ Caitanyas mercy. He vrites anJ Jirects plays utiliting
leautilul actresses, yet he remains unallecteJ ly such intimate contact vith vomen, anJ he is
Page 35

alvays transcenJentally situateJ. No one other than Sri RamananJa Raya is eligille to teach anJ
unJerstanJ the sulject ol Jivine love. One vhose minJ is alvays eager to see, touch, anJ enjoy a
voman is never pure enough to learn the conliJential truths ol Jivine love.
Pure Jevotion is impossille to attain lor one vho iJentilies someone as man or voman.
One can never attain the priceless gilt ol living Jevotional service il his consciousness is polluteJ
ly association vith vomen or materialistic men vho are lusty lor the opposite sex. The
pleasures ol the llesh are invarially transient anJ can never transport us to the transcenJental
realm.
One vho acts on the transcenJental platlorm ol renJering Jevotional service in the mooJ ol the
Jamsels ol VrnJavana can alone cultivate real spiritual lile. Through living in the mooJ ol the
gopis ol Vraja, he is no longer attracteJ to the munJane exchanges letveen man anJ voman.
One vhose external social Jealings anJ conJuct are perlect, like a gentleman lolloving the path
ol true religion vho never Jeviates lrom scriptural injunction, anJ internally he intensely
cultivates the mooJ ol the gopis ol VrnJavana, serving the lotus leet ol LorJ Krsna vith all his
heart, is truly eligille lor attaining love ol Krsna. The poem vhich legins vith yah kaumara
harah the one vho stole my heart in my youth is really useJ as an analogy ly LorJ Caitanya.
One has to transcenJ the physical plane, anJ then the charming Krsna lecomes his liles hero,
anJ Krsnas consort lecomes the heroine in all Their transcenJental pastimes. He then serves
Them vith the purest love.

Sahajiyas are lit lor hell JeluJeJ ly Kaliyuga

Il someone claims that ly some artilicial process the spiritual nature can le projecteJ into this
material vorlJ, that orJinary men can le vorshippeJ as the Supreme LorJ Krsna anJ that ly
this methoJ the supreme goal can le attaineJ, then he is vrong. AccorJing to the instructions ol
LorJ Caitanya, such a proposition is unacceptalle. I knov such perverteJ intelligence vill leaJ
to hell. one shoulJ alvays avoiJ the association ol those persons vho consiJer that the material
loJy can le artilicially spiritualiteJ. To enlighten such a person vith Krsna consciousness is
almost impossille. This iJea has gaineJ prominence Jue to Kaliyugas evil inlluence, lut such
thinking vill certainly leaJ to the JegraJation ol the pure precepts ol the Vaisnava religion.
A person vho has JevelopeJ mature laith in GoJ vill unJerstanJ the purports ol the use ol
these analogies ol material loving allairs, not taking them literally. Such an elevateJ saint
vorships the Supreme LorJ Krsna in his original, spiritual loJy. Great spiritual personalities like
CanJiJasa anJ ViJyapati are perlect examples ol lilerateJ souls vho JiscarJeJ their previous
misconceptions anJ cultivateJ the pure Jevotional process.
The highest concept in pure Jevotional service is The unalloyeJ vorship ol the transcenJental
loving exchanges ol the Supreme LorJ Krsna. Yet the nature ol the mischievous, materialistic
minJ is to le reluctant to accept these lacts. Dear Raghunatha, consiJer vell these points
carelully, lecause you are the Jevotee vho vill have to propagate the high stanJarJs ol proper
Vaisnava conJuct in the near luture. Reveal your minJ to LorJ Caitanya alout your Jesire to
vorship the Supreme LorJ in this conliJential anJ intimate mooJ anJ take His permission to Jo
so. Become steaJlast anJ JetermineJ, set your heart on achieving this enJ.
Raghunatha Jasa Gosvami then approacheJ LorJ Caitanya, anJ he very humlly leggeJ lor His
permission to execute Jevotional service in this mooJ. LorJ Caitanya consenteJ to it in my
presence, anJ Raghunatha Jasa Gosvami nov serves LorJ Krsna vith a very satislieJ minJ.
Page 36

LorJ Caitanyas instructions to Raghunatha Jasa Gosvami

Do not listen to munJane prattle anJ Jo not vaste your time in lrivolous Jiscussions. Vhy eat
to titillate the palate anJ maintain the loJy lavishly vith luxurious amenities` Do not hanker lor
esteem anJ respect, lut oller respects to everyone. Take shelter ol the holy name ol Krsna anJ
chant constantly. Serve Srimati RaJharani anJ Sri Krsna in the mooJ ol Vraja in the core ol your
heart.
The LorJs unequivocal instructions openeJ Raghunatha Jasa Gosvamis eyes ol knovleJge, anJ
he unJerstooJ that pure love ol GoJheaJ can never le cultivateJ vithout lirst leing lreeJ lrom
all material illusions.
LorJ Caitanya continueJ. Through pure chanting anJ in meJitation Jevelop your pure,
perlecteJ, spiritual lorm, anJ vorship Krsna, the LorJ ol Srimati RaJharani. Iree yoursell lrom
the Jesire lor Jistinction anJ aJoration. Alvays ollering respect to others, cultivate complete
Jetachment lrom material lile anJ lecome as tolerant as a tree. Fxternally, your Jevotional
service is to alvays chant the name ol LorJ Krsna, anJ internally, constantly engage in serving Sri
Sri RaJhaKrsna vith your spiritual loJy. Control your rapacious palate anJ give up luxury anJ
comlort. Do only vhat is essential lor maintaining your loJy.

Markatavairagya or monkey renunciation

Do not try to artilicially impose the transcenJence on the munJane ly imagining some mortal
couple to le the Divine Couple, RaJha anJ Krsna. This sellJeception Jestroys all religious
principles. LorJ Caitanya has varneJ us, A lalse renunciant is a person vho is externally
renounceJ, lut vho is actually alvays trying to enjoy, the material vorlJ. He is like a monkey
vho appears JetacheJ Jue to his natural halits lut is excessively attacheJ to sex lile.

The pure renunciant

A pure renunciant is alvays engageJ in chanting the holy name. He legs only vhat he neeJs to
maintain his loJy. Il one practices renunciation, not JepenJing on Krsna lut on others lor his
maintenance, then he vill not achieve spiritual success. Krsna vill also reject him. anJ il a
renunciant sulmits to the urges ol his tongue, he lecomes a prisoner ol his sensual urges anJ
loses the chance ol achieving the transcenJental realm. A real renunciant is alvays chanting LorJ
Krsnas name. his Jiet is simple, consisting ol lealy vegetalles, lruits anJ roots, etc. But a lusty
person vho makes social calls on peoples houses to gratily his tongue vill never receive the
shelter ol LorJ Krsnas lotus leet.

Chater I7
The StanJarJs Ol Vaisnava Ftiquette Rellects The Class ol a Devotee

Page 37

ON AN ANOTHFR OCCASION Srila Svarupa DamoJara Gosvami saiJ to Srila Raghunatha Jasa
Gosvami, I have to tell you something very conliJential.
Religious practices vithout chanting are lutile The perlect varnasrama system is to maintain
ones lile ly perlorming his prescrileJ Juty accorJing to varna anJ asrama, constantly chanting
the holy name anJ renJering loving Jevotional service to the Supreme LorJ Krsna. He vho
lollovs this is truly intelligent, righteous anJ a real Vaisnava.
Mere ritualistic perlormances masqueraJing as religion are cheating processes. They rol human
lile ol its value anJ JegraJe the perlormer. One may make an attempt to act righteously vithout
executing Jevotional service to the Supreme LorJ. AnJ he may lelong to any social orJer ol lile.
celilate stuJent, householJer, retireJ or a renouncer ol the vorlJ, lut his company shoulJ le
avoiJeJ il he is not a Jevotee ol Krsna.

Acquire samlanJha anJ act on the platlorm ol yuktavairagya

Fveryone shoulJ act on the platlorm ol yuktavairagya using everything vithout attachment in
LorJ Krsnas service. This must le Jone vith a true unJerstanJing ol samlanJhajnana or
knovleJge ol our real relationship vith the Supreme LorJ. Vhen samlanJhajnana lurther
unlolJs, one realites that the Supreme Person is the olject ol all Jevotional sentiments alamlana.
AnJ vhen such alamlana perceptions lecome purilieJ then love ol GoJheaJ or prema, lirst
Javns on the horiton ol our spiritual consciousness.
A Jevotee vill le respecteJ even ly veneralle souls il he renJers Jevotional service anJ
cultivates prema lor LorJ Krsna, lut a living entity is no more than a pitilul mongrel puppy il he
is JevoiJ ol Jevotional service. He is inJeeJ a Vaisnava vho is engageJ in Jevotional service, not
he vho leaves home anJ lives ly legging lut Joes not vorship Krsna. A Jevotee must never
accept the remnants or llovers ollereJ Jirectly to a JemigoJ, nor acknovleJge invitations to
ritualistic perlormances ol karmakanJa.

Activities ol householJers anJ renounceJ Jevotees

Vaisnavas are lroaJly ol tvo types, householJers anJ renunciants. Both are qualilieJ to perlorm
pure Jevotional service, lut their Juties vary. Both are requireJ to act on the platlorm ol yukta
vairagya. Thus, they steaJily progress on the path ol unalloyeJ surrenJer vith Jevotion anJ
knovleJge.

Duties ol a householJer Vaisnava

A Vaisnava householJer shoulJ alvays live accorJing to the prescrileJ Juties, graciously
hosting guests to their lull satislaction. His spiritual Jiscipline vill not le impaireJ ly his living
or associating vith his vile. Nor is it lorliJJen lor him to use mustarJ oil or other perlumeJ oil.
IooJs like milk, curJ, etc., vhich are consiJereJ ly ritualistic lrahmanas to le ineJille anJ non
vegetarian, lecome vholesome vegetarian looJ lor the yuktavairagi.
He is alvays attentive in chanting the holy name lree lrom the ten ollenses. He accepts
everything lavoralle lor the execution ol Jevotional service anJ carelully rejects things that are
Page 38

unlavoralle. His spiritual success anJ excellence grov ly cultivating unJeviating laith in the
holy name. A Vaisnava ol this stature lecomes illustrious in his householJer lile. He strictly
avoiJs laultlinJing anJ analyting others lehavior. He is compassionately JisposeJ to all living
entities anJ is JeJicateJ to act lor their lenelit, alvays lree lrom envy.

Duties ol renounceJ Vaisnavas

The renounceJ Vaisnava reJuces his material activities Jovn to merely maintaining loJy anJ
soul together, he is JisinteresteJ in saving anything lor the luture. He avoiJs the slightest contact
vith vomen, anJ he vholehearteJly vorships the Supreme LorJ Krsna Hari. Thus the Jillerent
Vaisnavas act in their JesignateJ manner, anJ ly vorshipping Krsna anJ renJering Jevotional
service to Him, they linJ shelter in His internal spiritual energy.

Vaisnavas are Iree ol lault linJing

One shoulJ never make Jistinctions letveen householJer anJ renunciant Vaisnavas. This
mentality results in the perpetration ol grievous ollenses. The important lact to rememler is that
one vho has a laultlinJing nature is not a Jevotee, lut rather he is a Jisgrace to the vhole
Vaisnava community.
One shoulJ Jiligently Jevelop his ovn Jevotional Jiscipline vith sincere simplicity, Jevotional
service to LorJ Krsna as the essence ol all human activities. Devotional service lecomes impotent
lor one vho cannot sulJue vithin himsell the evil halits ol laultlinJing, Jeceit, Jishonesty anJ
Jeviousness. These sinlul culprits act against the injunctions ol SrimaJBhagavatam, anJ vith
uncontrolleJ senses they try to enjoy material nature.
eoare|eve o|erteoem meoasem c:|emesrite|
o|eet: tecrsi| rrice ve| sratve tetero o|ev:t
In the SrimaJ Bhagavatam it says, The rotten sinners lalsely presume that they are Supreme LorJ
Krsna. ImpuJently they try to imitate LorJ Krsnas transcenJental pastimes anJ pollute the
process ol pure religious principles.

A pure Jevotee serves Sri Sri RaJhaKrsna

The pure Jevotee, vho attains his original, spiritual lorm, renJers unalloyeJ Jevotional service
to Srimati RaJharani anJ Sri Krsna in Vraja in the mooJ ol a gopi. But the atheist, vho is eager to
imitate Krsnas mooJ as the Supreme Fnjoyer, vill surely le JamneJ to the lovest hell.
Antaranga lhakti or conliJential Jevotional service is never executeJ in this material loJy, lut
is perlormeJ on the platlorm ol the purilieJ minJ. The loolish upstarts, given to constant
laultlinJing, think that such conliJential service can le externally perlormeJ. Hence, the pure
Jevotees carelully avoiJ such Jespicalle, evilminJeJ company anJ simply serve LorJ Krsna in
their original, spiritual lorms.

Page 39

Krsna is the purusa, anJ everyone else is prakrti

Pure Jevotees are satislieJ in their constitutional position as prakrti the sulorJinate lemale
principle, Jrinking the nectar ol LorJ Krsnas lotus leet. Ior Krsna alone is the purusa, The
Supreme Fnjoyer male principle my Jear, revereJ Raghunatha Jasa.

The householJer anJ his prescrileJ Juties

Then Raghunatha Jasa once again humlly approacheJ Svarupa DamoJara Gosvami vith lolJeJ
hanJs. I have another question. Please enlighten me. The highest anJ purest lorm ol Jevotional
service is alove the prescrileJ religious practices ol varnasrama Jharma. Therelore, vhy is the
householJer lounJ ly prescrileJ Juties accorJing to his asrama, il he can easily transcenJ the
Juties ol his social orJer anJ renJer spontaneous Jevotional service` Svarupa DamoJara
Gosvami replieJ, Listen, Jear lrother, I vill Jisclose to you the essence ol everything ly
enunciating the principles ol pure Jevotional service. It is simple to live ones lile lolloving ones
prescrileJ Juties, lut il one tries to execute someone elses prescrileJ Juties, then his lile
lecomes lurJensome anJ artilicial. The sincerely JevoteJ person intelligently executes lrom
amongst his prescrileJ Juties ol varnasrama only that vhich is conJucive to pure Jevotional
service. AnJ ly Jiligently rejecting those Juties vith are Jetrimental, he attains the platlorm ol
pure Jevotion. Therelore, one shoulJ not le overly attacheJ to stringently lolloving the
prescrileJ varnasrama Juties, lut he has to simply unllinchingly renJer unalloyeJ Jevotional
service, anJ ly so Joing, he emulates the halloveJ path ol saintly persons. Rejecting the overly
rigiJ rules anJ regulations ol varnasrama assists in elevating one to the platlorm ol a pure
Vaisnava.

Alvays rememler Krsna anJ never lorget Him

The most important regulation is to constantly rememler LorJ Krsna, anJ the strictest rule is to
never lorget Him. Raghunatha Jasa humlly inquireJ lurther, I voulJ like you to kinJly clarily
another point. I vant to knov the Vaisnava conclusion on this sulject. The Vaisnavas are
classilieJ as acyutagotra lineage lack to Acyuta, the Supreme LorJ Himsell. Vhat is its
signilicance anJ purport`

Acyutagotra anJ varnasrama Juties

Svarupa DamoJara Gosvami replieJ, Both the householJer anJ the renunciant Vaisnavas lelong
to the acyutagotra anJ not to any other gotra. The pure Jevotees ol this Jivine gotra never
lecome attacheJ to the ritualistic practices ol varnasramaJharma. The Vaisnava gives up his
lamily gotra anJ vorships the Supreme LorJ, taking shelter ol His gotra lecause this is the
eternal gotra stemming lrom the LorJ Himsell. Devotees ol this stanJarJ are eligille to lecome
permanent resiJents ol Vraja VrnJavana. The most perlect Jevotees linJ their exact position ol
service in Goloka VrnJavana vhile still resiJing on earth, anJ renJer service to the LorJ in their
lilerateJ lorms as Vraja gopis. Others, vho are aropasiJJha sincerely cultivate the mooJ ol
loving Jevotion vithin their minJs.
Page 40

Pravarta, saJhaka, anJ siJJhalhaktas

There are three types ol Jevotees. the steaJy practitioner on the path ol perlection saJhaka, the
leginner pravarta anJ the sellrealiseJ pure Jevotee siJJhalhakta. One vho can unJerstanJ
these graJations can easily knov the science ol Jevotion. The leginner is knovn as kanistha
aJhikari, or neophyte Jevotee, the sincere practitioner is calleJ maJhyamaaJhikari, or
intermeJiate Jevotee, anJ the sellrealiseJ soul is knovn as uttamaaJhikari, or a Jevotee ol the
highest orJer. The highest orJer Jevotee is emphatically JisinclineJ tovarJs ritualistic practices.
Both the uttamaaJhikari anJ maJhyamaaJhikari lit the Jescription ol those lelonging to the
acyutagotra.

Aropa superimposition or ascription

Raghunatha Jasa saiJ, Nov I vant to properly unJerstanJ the meaning ol aropa to Jispel my
existing Joults. Svarupa DamoJara Gosvami replieJ, Listen attentively to the symptoms ol
aropa! This methoJ is lor a practitioner vho lacks knovleJge ol his real spiritual iJentity. There
are three types ol Vaisnavas, aropa siJJha, sangasiJJha anJ svarupasiJJha. Iirst, I vill explain
aropa siJJha. Listen attentively anJ try to unJerstanJ it. A conJition living entity is essentially a
gross materialist anJ is alvays inclineJ to associate vith the material phenomena anJ
continuously experience material happiness or Jistress. He is constantly interacting vith
material nature, is ollivious ol the transcenJental realm anJ has no knovleJge or experience ol
the Jivine nature. He Joes not realite that he is ol that same transcenJental nature. He is like a
chilJ vho leels lorlorn Jue to a moments alsence lrom him mother, unavare that his parents are
close to him.
Il ly some Jivine arrangement anJ the results ol his ovn pious JeeJs lrom his past lives he
lecomes lortunate, then his heart is impregnateJ vith sraJJha laith. SraJJha inJuces him to
inquire Jeeply into the mysteries ol lile. At lirst he is inlormeJ that he is constitutionally LorJ
Krsnas servant. UnJerstanJing this, the sincere Jesire to gain lreeJom lrom this entanglement
calleJ material lile takes shape in his heart.

Vorshipping LorJ Krsna

The guru instructs him to vorship LorJ Krsna, anJ the laithlul person graJually Jevelops a
Jesire to vorship the LorJ on the strength ol the gurus vorJs. He unJerstanJs lrom hearing
that Krsna is the Supreme LorJ, lut he Joes not realite His eternal transcenJental nature anJ
personality. Irom the vorlJ that surrounJs him he iJentilies oljects that reminJ him ol Krsna.
He vorships the LorJ anJ ollers Him oljects he values.
At this juncture the process ol superimposition or ascription aropa legins. He oltains a statue
ol a humanlike lorm ol the Deity vhich to a neophyte is not the eternal lorm ol the LorJ anJ
vorships it vith incense, llovers, oils anJ lamp, lut vithout the proper unJerstanJing that the
Deity is non Jillerent lrom the LorJ. He tries to think that all ol this paraphernalia anJ the Deity
is spiritual, anJ sometimes through thought ascription he actually experiences transcenJence.
Page 41

At this stage vhen he is inJuceJ to surrenJer the results ol his vorks, even though the
knovleJge to act in a certain vay is superimposeJ in the thought process vithout realitation, it
nevertheless helps him to lecome steaJlast on the Jevotional path. These are the symptoms ol
aropasiJJha Jevotion that are manilest in the kanistha aJhikari the neophyte Jevotee.

Vorshipping the Deity vith proper unJerstanJing

Therealter, vhen he lully comprehenJs the truth alout the Deity lorm ol the LorJ anJ legins to
vorship the Deity as a manilestation non Jillerent lrom the LorJ, he graJually enters the state ol
a maJhyama aJhikari. On the uttamaaJhikari platlorm or aJvanceJ stage ol Jevotion, there is
no question ol aropa ascription, his purilieJ minJ is in constant communication.
The lirst rays ol love ol GoJ Javn in his heart anJ he sees the LorJ vith eyes anointeJ vith the
salve ol Jevotion. He vorships the LorJ ol his heart vith spontaneous Jevotion, JiscarJing all
kanistha mentality, i.e. ascriling the Jevotional mooJ. Pure Jevotion, ly nature, is not the same
as the simulateJ surrenJer, or invokeJ Jevotional mooJ through aropa, although aropa is
certainly a part ol the process ol lhakti.

The lasis ol aropasiJJhi

One ol the prime symptoms ol an aropasiJJha in that he relate to munJane oljects anJ
activities vith a Jevotional attituJe. Olnoxious anJ perverteJ material activities anJ oljects,
even vhen ollereJ to the Supreme LorJ, Jo not automatically lecomes translormeJ into
Jevotional service. So, such a Jevotee ollers Jelectalle things anJ renJers lavoralle service to the
LorJ, not really knoving vhat ollerings please the LorJ most. This Jevotional attituJe is calleJ
aropa siJJha lhakti.
Vorship ol the Deities ly the MayavaJis is consiJereJ ly them as a temporary means to achieve
lileration. Hence, lor them, such vorship is aropa, vhereas on the path ol Jevotion, the ultimate
perlection ol attaining one spiritual iJentity is nonJillerent lrom the process ly vhich the goal
is reacheJ.

Perlection through pure association or SangasiJJha lhakti

Nov hear alout sangasiJJha lhakti vhich means the spiritual perlection achieveJ through the
execution ol pure knovleJge anJ Jevotion. Pure knovleJge ol the alsolute anJ proper
renunciation are the main symptoms ol sangasiJJhalhakti. Devotion is alvays accompanieJ ly
the knovleJge ol yuktavairagya renunciation through utiliting everything in the LorJs service.
Humility, compassion anJ tolerance automatically appear as Jevotion Jeepens. These qualities
are concomitants anJ assist one in Jevotional lile, they are its integral part.

Devotion on the platlorm ol spiritual perlectionsvarupalhakti

Page 42

Direct, spontaneous anJ pure Jevotion to the Supreme LorJ is possille only vhen one is
situateJ in his original spiritual iJentity svarupa. Hearing, chanting, etc. are the nine kinJs ol
activities perlormeJ in Jevotional service. Svarupa siJJhalhakti Jevotion perlormeJ in ones
original lorm, legins vith pure chanting ol the LorJs names anJ pastimes. The prime oljective
ol these unalloyeJ Jevotees is to oller Jirect Jevotional service to LorJ Krsna vhich pleases Him.
In the other tvo types ol Jevotion aropasiJJha anJ sanga siJJha, this oljective is not in lull
locus. The inherent spiritual qualities vhich lie latent, lockeJ vithin the soul, vhich also proviJe
the spirit soul the inclination lor a particular Jevotional mellov, are the ingreJients that evoke
pure Jevotion. They manilest in the minJ ol a conJitioneJ soul as his initial, lut covereJ
spiritually mentality. This proclivity is arouseJ anJ then lecomes rampant in the conJitioneJ
souls vho are renJering service to the Supreme LorJ. Pure Jevotion seeks such inclinations to
llourish in.

The ellects ol these three types ol Jevotion

SvarupasiJJha is Jirect anJ spontaneous Jevotional service. SangasiJJha assists anJ enhances
pure Jevotional lervor. Aropa siJJha is ellective only vhere the material concept ol lile is
prominent. The neophyte, or aropasiJJha il he Jesires to lecome elevateJ to renJer
transcenJental Jevotional service must Jestroy this concept lirst. Srila Raghunatha Jasa
Gosvami lully comprehenJeJ Srila Svarupa DamoJara Gosvamis eluciJation. These vonJerlul
spiritual conclusions ly Svarupa DamoJara Gosvami alout the svarupa the original spiritual
lorm ol the soul are my ]agais constant companion in meJitation.

Chater I8
Sri FkaJasi

ONF DAY, LORD GAURAHARI vent lrom GunJica manJira to the ]agannathavallalha
garJens anJ sat amongst the llovers. The Jay vas ekaJasi. He celelrateJ this auspicious
occasion ly chanting the holy name incessantly, Jay anJ night. Present vith Him vere Svarupa
DamoJara, RamananJa Raya, Vakresvara PanJita anJ the other resiJent Vaisnavas ol Sri
Purusottamaksetra, Puri.
The LorJ saiJ, ToJay, all ol you shoulJ relrain lrom eating anJ sleeping, anJ constantly chant
Krsnas name. Some ol you shoulJ chant japa, some ol you shoulJ circumamlulate the temple
vith prostrateJ oleisances anJ others shoulJ Jiscuss the pastimes ol LorJ Balarama anJ LorJ
Krsna. Fveryone lecame spiritually surchargeJ ly the LorJ instructions anJ lusieJ themselves
vith Jillerent activities, chanting, GovinJa, GovinJa! They lelt intoxicateJ vith prema.
SuJJenly, Sri Gopinatha arriveJ lrom GunJica, accompanieJ ly Sarvalhauma Bhattacarya. They
vere laJen vith LorJ ]agannathas mahaprasaJam! They placeJ the prasaJam ol cookeJ rice, a
variety ol vegetalles, pitha, pana, sveet rice, curJ anJ yoghurt lelore the LorJ. At the LorJs
liJJing, Jevotees ollereJ respectlul oleisances to the prasaJam anJ then continueJ chanting the
LorJs name Jeep into the night in an ecstatic mooJ ol Jevotion , lree lrom all material Jesires.
Farly next morning, the Jevotees, leggeJ permission lrom Sri Gaurahari anJ, vent to take lath.
On returning, they sat Jovn anJ respectlully honoreJ mahaprasaJam, lreaking their ekaJasi
last. They experienceJ inellalle lliss, anJ lalling to the grounJ they ollereJ oleisances to the
LorJ anJ spoke to Him in great earnestness vith lolJeJ hanJs.

Page 43

FkaJasi in Puri

Sri Harivasara ekaJasi, is consiJereJ to le the most important vrata vov ol lasting. It is to le
olserveJ ly maintaining complete last anJ vithout sleeping at night. Ve also knov that LorJ
]agannathas mahaprasaJam must le respecteJ at all times in Purusottamaksetra. It shoulJ le
honoreJ ly eating it immeJiately upon receiving it. Therelore, ve linJ ourselves in a Jilemma as
to hov to honor prasaJam on ekaJasi. Please tell us unequivocally the conclusions ol the
scriptures on this sulject in a manner that voulJ convince even spiritual stalvarts like LorJ Siva
anJ LorJ Brahma. This vill Jispel our JisquietuJe.

LorJ Caitanyas conclusion

LorJ Caitanya replieJ, To not olserve complete lasting on ekaJasi vill greatly enJanger ones
spiritual lile. Honor prasaJam on ekaJasi only ly ollering it oleisances anJ eating it the next
Jay. In this vay, one can easily cross this material ocean. The last is any vay over on the
lolloving Jay.
All Vaisnavas, leloveJ associates ol the Supreme LorJ, are very pleaseJ vhen ekaJasi is properly
olserveJ ly simply relishing the nectar ol LorJ Krsnas holy name. One shoulJ not taste anything
nor shoulJ any munJane topics le JiscusseJ on FkaJasi. All physical pleasures shoulJ le
proscrileJ. It is a Vaisnavas Juty to Jaily honor anJ eat only prasaJam, lor he never consumes
unollereJ looJ. On ekaJasi he olserves complete lasting, anJ the next Jay he lreaks his last vith
mahaprasaJam. anJ il, lor some reason, one has to eat on ekaJasi, then let the Vaisnavas take
anukalpa, a light meal consisting ol merely lruits, roots anJ milk, vithout grains or leans or
other prohiliteJ vegetalles.
The nonVaisnavas gormanJise vithout control, ollering only lame excuses that they are
honoring mahaprasaJam. They Jo this on ekaJasi, lecause they are engrosseJ Jay anJ night in
sense enjoyment. They enjoy grains anJ rice on ekaJasi anJ therely eat the sins that enter grains
on such Jays, JisregarJing the sanctity ol ekaJasivrata. You must Jiligently execute Jevotional
service anJ respect the process ol Jevotion. You vill then surely receive the llessings ol Bhakti
Jevi Hersell. AvoiJ the association ol nonJevotees anJ properly olserve the ekaJasivrata ly
constantly chanting the holy name. Try to realite in your heart that there is no ollence or
contraJiction in relusing mahaprasaJam on ekaJasi or any other important last Jay. It is inane
to olserve certain spiritual Jisciplines anJ vovs vhile neglecting others. Farnestly olserve
prescrileJ vovs on JesignateJ Jays anJ timings anJ in an appropriate Jevotional manner. Sri
VrajenJrananJana, Krsna, is the LorJ anJ ultimate goal ol all vovs anJ Jevotional activities, so
olserve all spiritual vovs lor His pleasure anJ satislaction alone. Therelore, rememler to alstain
lrom eating, Jrinking anJ sleeping on ekaJasi, anJ so the next Jay honor prasaJam vith lull
relish.
The Jevotees present, loth lrom Bengal anJ Orissa vere experiencing intense joy upon hearing
the LorJ speak. They chanteJ, GovinJa! GovinJa! in llisslul appreciation. Svarupa DamoJara,
RamananJa Raya anJ other stalvarts lelt inellalle exultation. O my Jear lrothers! LorJ
Gauranga is the most valualle treasure ol my heart. Vorship His lotus leet, lreeing yoursell lrom
Juplicity. This can help you to easily cross this insurmountalle ocean ol nescience anJ
experience everlasting peace, leyonJ anxiety anJ Jeath. Chanting the holy name anJ olserving
ekaJasivrata are loth eternal spiritual activities, hence they are on the same Jevotional
platlorm. Therelore, lecome sincerely lixeJ in executing these activities.
Page 44

Chater I9
The Mysteries ol the Holy Name

THF NIGHT VAS YOUNG, the moon latheJ the Jark shaJovs on the leach vith her cooling
rays. This attracteJ the Moon ol NavaJvipa, Sri GauracanJra. He came near the ocean vith His
associates, sat Jovn in the miJst ol the Vaisnavas like an iriJescent moon, anJ legan to speak to
the assemlly.

The lest anJ only means to perlection

He saiJ, My Jear Jevotees! In Kaliyuga there is no spiritual activity anJ religious practice to
surpass congregational chanting ol LorJ Krsnas holy name. Iruitive activities, cultivation ol
knovleJge, yoga or meJitation are extremely inellectual processes lor spiritual elevation. They
cannot leaJ one ol the transcenJental realm ol alsolute realitation. PrescrileJ religious Juties,
penances, renunciation anJ sacrilices are munJane activities. Hence, they cannot help one reach
the supreme alsolute goal the spiritual vorlJ. The sruti scriptures Jeclare that complete
spiritual perlection is achieveJ only through chanting, hearing anJ rememlering Krsnas name,
lame, pastimes, etc. All scriptures have revealeJ the highest esoteric truth alout the holy name
anJ Its glories. One experiences spiritual lliss immeJiately upon chanting the holy name.
In the PaJma Purana Sri Saunaka Rsi says.
oemoccereoe me|etmvem
srivet: me|ec eco|atem
vecaccereoemetr:oe
oero vevet erem ecem
tec vecesv ec|aoe sate
vic|eoem oemrirteo:
sri sate avece
sroa seaoere versvemi
semvecem morsesec|eoem
oerece| rst|eveo arvem
ramere tec vecemi t:
:rece vemaoetir:
oivistem seotemeosem
seoetramerem erecc|e oereco reciteoeii|
sratve oeoevic|eo c|ermeo
c|ermevvetirerems tet|e
Page 45

sri oerece avece
vosea o|eevet rorte
c|ermevvetirero oroem
reot|em tesve vioese| svec
acvetem o|eevet rive
The Supreme LorJ Sri Caitanya Mahapralhu continueJ, I vill explain in some Jetail the
meanings ol these slokas. O Svarupa DamoJara anJ RamananJa, pay special heeJ to this!

Uccharana JelineJ

The meaning ol the vorJ uccarana in this context is to chant or sing the holy names louJly or
auJilly. The Jevotees generally chant their prescrileJ numler ol holy names either on their
lingers or on the tulasi leaJs. Many chant extra or sing in kirtana vhich are in aJJition to the
prescrileJ numler. Vhenever the holy name is chanteJ auJilly it is relerreJ to as uccarana.

]apa anJ kirtana JelineJ

Solt, lut larely auJille chanting is knovn as japa, anJ kirtana is alvays louJ anJ clear. Both ol
these are a part ol smarana or rememlrance, meaning meJitation on the LorJ anJ His pastimes.
Kirtana is also louJ singing. It is imperative lor everyone to knov hov to properly chant the holy
name anJ accrue the lest results lrom it.

Perlorm kirtana alvays anJ everyvhere

Chanting the holy name is the eternal religion ol the living entities. It is his prime Juty vhether
he is living in the material vorlJ or is in Vaikuntha in a lilerateJ existence, lor the conJitioneJ
souls, chanting is the process to achieve lileration, anJ lor the lilerateJ jiva, chanting remains an
eternal, integral part ol his existence as a servitor ol the LorJ.

Activities JevoiJ ol lhakti are to le rejecteJ

AccorJing to the scriptures, religion that Joes not incluJe Jevotional service, vrata that is not
intenJeJ to arouse Jevotional lervor, renunciation that is not spontaneously inspireJ ly
Jevotion, anJ sacrilice that is against the principles ol Jevotional service are all munJane
activities. Fven though they are consiJereJ pious activities, they are, in lact, unlavoralle to the
execution ol Jevotional service. But these same activities, vhen perlormeJ in relationship to
Jevotional service, lecome lavoralle spiritual activities, anJ they constitute true lhakti. This is
the verJict ol the revealeJ scriptures. In Kaliyuga these activities have lecome JegraJeJ to the
level ol material activities, having lost all spiritual llavor Jue to leing perlormeJ JivorceJ lrom
lhakti. The oppose the principles ol pure Jevotional service.
Page 46

All Jevotees shoulJ therelore listen attentively. In Kaliyuga there is no religion other than the
chanting ol the Supreme LorJs holy name. Other religious practices that exist outsiJe ol the
chanting process shoulJ le strictly avoiJeJ. The spiritual vision you attaineJ through lhakti vill
help you to properly Jiscriminate the truth.
sri seoetramere avece
sroa oerece ovioce
rive ovioce c|ermevit
vet rs|tem ioreoirmarti
rereoem temese| erem
You are lamous as NaraJa Muni, one vho is enlighteneJ alout the process ol Jevotional service
to LorJ GovinJa, Krsna. You are Jear to LorJ GovinJa, anJ you can cut asunJer the chains ol
material entanglement that keep the souls eternally enthralleJ. Your inquiry is aimeJ at
lilerating the conJitioneJ souls, anJ its ansver vill allov the jiva to surmount the
insurmountalle ocean ol nescience. In Kaliyuga, irreligious acts, as vell as all other religious
practices, are perlormeJ in gross ignorance. Therelore, the only path ol lileration open to the
jivas is the chanting ol the holy name.

The holy name alone can purily all sins

servecereviverite| set|ec|ivo| vretve eecveocere|
cemo|e|eorrti eoeeisaoveere| eesce v: oist|are|
v: ceov: c|eoeocereatreoirete| serv: c|emest: i |i
sriovioceecereviocesereoe| sacc|e| o|eveoti cvie
Ior one vho takes shelter ol LorJ GovinJas lotus leet,, all ol his sins are eraJicateJ ly chanting
the LorJs holy name. He may le an alominalle vretch, the liggest liar anJ cheat, arrogant anJ
egoist, alvays given to sinlul vays, anJ a grossly materialistic person attacheJ to vile, chilJren
anJ vealth. Il one recognites his ollenses anJ remorsely veeps anJ chants LorJ Krsnas name,
then very soon, Jue to his aJvancement in Jevotional surrenJer, his sin are expiateJ. He is
elevateJ to lecome a pure lrahman.

Ritualistic penances cannot Jestroy material Jesires

Iormal prayascitta, or atonement anJ penance, the process ol knovleJge anJ lruitive activities
are all too leelle to purily even a single tenJency ol a lallen soul. Hovever, the amount ol sinlul
activities that can le cleanseJ ly once chanting LorJ Krsnas name is ol such magnituJe that a
sinner cannot commit so much sin in many liletimes. Sinlul activities ol any enormity, that is
mentioneJ in smarta scriptures scriptures ol the ritualistic lrahmanas. karmakanJis, can
lacilely le ellaceJ ly chanting a single name ol Krsna.
One may then ask, Vhy Jo the ritualistic perlorm prayascitta` The ansver is that they lack
sukrti, or sullicient piety. Therelore, they preler ritualistic activities or lruitive activities. The
Jesire to commit sins never goes avay ly perlorming ritualistic prayascitta, or penance
Page 47

accorJing to karmakanJa. Vith the execution ol jnanaprayascitta atonement vith knovleJge,
the Jesire may only le temporarily curleJ, lut soon that Jesire lecomes rampant again anJ
neeJs expression. Devotional service roots out nescience, vhich is the cause ol all material
Jesires. Souls vho surrenJer at LorJ GovinJas lotus leet entreat the LorJ lor Jeliverance ly
chanting His name anJ ly hearing the LorJs Jirect instructions in the BhagavaJgita. These
practices vill act like nectarean salve lor the lenelit ol human society. The llesseJ LorJ has saiJ.
serve c|ermeo eritveve
mem :rem sereoem vree
|em tvem serve e:o|vo
morsvevisvemi me sace|
AlanJon all varieties ol religion anJ just surrenJer unto Me. I shall Jeliver you lrom all sinlul
reaction. Do not lear. Bg. I8.66.
ei c:t sacarecero
o|eet: mem eoeove o|er
sec|ar :ve se meoteve|
semve vvevesi to |i se|
Fven il one commits the most alominalle actions, il he is engageJ in Jevotional service, he is to
le consiJereJ saintly lecause he is properly situateJ. Bg. 9.3J.
rsirem o|eveti c|ermetme
sesvecc|eotim oiecc|eti
reaot:ve retieoi|i
oe m: o|erte| reoesveti
He quickly lecomes righteous anJ attains lasting peace. O son ol Kunti, Jeclare it lolJly that
My Jevotee never perishes. Bg. 9.3I.

The results ol chanting

Therelore, one shoulJ give up the practices ol prayascitta anJ other such lruitive activities,
lecause a truly intelligent person vorships the Supreme LorJ Hari, knoving Him to le the
Jearmost LorJ ol the heart.
tem ei c:vererem reraoerere
st|evereeoeme martirerem erem
eticereotv eerec|eere eoe
ve i|e teoveeti c|raveoeme |i
The holy name ol Krsna is compassionate anJ investeJ vith Krsnas lull potencies. It can easily
lilerate all moving anJ nonmoving leings. One vho chants lut commits ollenses against the
holy name, is lurJeneJ vith grievous sins. This causes upheavals in his spiritual lile. The only
Page 48

vay he can le exonerateJ is to take complete shelter ol the holy name. There is no greater vell
vishing lrienJ in the entire vorlJ surpassing the holy name ol the LorJ.
sri oerece avece
r: t: erec|e vi:ocre
oemoo o|eevete| rrte
vioi|oeoti oroem rrtvem
rerrtem |veoeveoti ce
O Sanatkumara, my Jear spiritual master, kinJly enumerate the Jillerent ollenses to the holy
name. Chanting the holy name is the prime Juty anJ religious practice ol the jiva anJ his ultimate
shelter. Caution must le taken that the aspiring Jevotee is not thrust Jovn into maya Jue to
ollenses. Ollenses can misguiJe the Jevotee into lelieving that chanting is a munJane activity. In
this vay, he enJs up vith meager material lenelits lrom chanting, Jepriving him ol real
leneJiction.
sri seoeteramere avece
setem oioce oemoe| ereme eerec|em viteoat:
vete| r|vetim vetem ret|eoema se|et: tec vier|em
sivesve sri visoor ve i|e aoe
oemeci sereiem c|iveo|iooem esv:t se r|eia
|erioemc|iterere|
Try to unJerstanJ each ol the ten ollenses to the holy name inJiviJually. Then you can avoiJ
them. This sloka analyses tvo ol the ollenses. AvoiJ them anJ try to chant purely. AccorJing to
the verJict ol Vaisnava saints one vho takes complete shelter ol the holy name, can lreak the
shackles ol material existence. He must have given up all enJeavors lor cultivating material
knovleJge anJ lruitive activity anJ is simply engageJ in chanting the holy name purely. Only
such saintly persons are eligille to propagate the holy name. any criticism against them is
intoleralle to Krsna anJ His name.
Anyone vho minimites the gravity ol such an ollense is as seriously implicateJ as the ollenJer
himsell. Therelore meticulously relrain lrom committing this ollense anJ insteaJ aspire lor such
saintly association, lor this vill aJJ tremenJous potency to ones Jevotional lile. Krsnas name,
leauty, qualities anJ pastimes are all transcenJental anJ are in truth nonJillerent lrom Him.
LorJs name anJ the LorJ Himsell are ol the same transcenJental, spiritual sulstance. There are
no equivalent examples lounJ in material nature. This spiritual knovleJge can le attaineJ only
through the process ol Jevotional service, or lhakti, not mental speculation nor contentiousness.
The tvo greatest aiJs in installing the living entity in this platlorm ol realitation are a
comlination ol rigiJ Jiscipline, FnJeavour, together vith the mercy ol elevateJ saintly Vaisnavas
anJ guru.
Until one realites this truth he cannot transcenJ material consciousness, nor vill his chanting
proJuce the JesireJ result. achieving ones original spiritual lorm. InsteaJ he remains on the
unJesiralle platlorm ol namalhasa chanting, or the stage ol merely clearing ones ollenses.
Diligently FnJeavour lor lavoralle results in chanting. You can reach the ultimate goal ol Krsnas
lotus leet ly chanting the holy name purely. Therelore, avoiJ this ollense anJ take lull shelter ol
the holy name, lecause ly His mercy you can revive your original, spiritual lorm svarupa.
Page 49

LorJ Krsna is the Supreme Alsolute LorJ, controller anJ master ol all other lorJs. LorJ Siva anJ
the JemigoJs are His parts anJ parcels. The JemigoJs names, lorms, potencies, etc., are lut
translormations ol LorJ Krsnas energy. Vhen one is situateJ in this knovleJge, he realites that
the Supreme LorJ Visnu anJ LorJ Siva are just qualitatively the same as is the verJict ol the
VeJas. One shoulJ circumvent its ollense anJ aJvance on the spiritual path ly the inJispensalle
mercy ol the guru. The JemigoJs can never le on the same level as the Supreme LorJ.

Disoleying the spiritual master

aror eveoe sratisestreoioceoem
tet|ert|eveco |erioemoi reieoem
oemoo oeiec vesve |i eeoacc|ir
oe vicvet: tesve vemeir |is sacc|i|
The guru Jirects the conJitioneJ soul to the Supreme LorJ Hari, Krsna, reminJing him ol his
lorgotten kinship vith Him. He also introJuces him to the process ol chanting the LorJs holy
names. Such a perlect spiritual master is like the helmsman lor the conJitioneJ soul, steering the
loat ol lile across the ocean ol nescience. To Jisrespect anJ Jisoley him is a serious ollense
against the holy name, namaparaJha Only a loolish rascal vill try to pass juJgment on the guru
vho initiateJ him into the chanting ol Krsnas holy name, on the lasis ol material consiJerations
such as lirth in a lov lamily or lack ol expertise in the chanting ol VeJic mantras etc.

Disrespecting the VeJic Literatures

The sruti scriptures anJ VeJas unequivocally estallish vith impeccalle logic anJ viJely
propagate the transcenJental nature anJ limitless glory ol the holy name. It is therelore a grave
ollense to criticite these scriptures, or shov prelerence lor anJ praise the less intelligent path ol
lruitive action propounJeJ in the karmakanJa section ol the VeJas. This is yet another
namaparaJha.

ConsiJering the glories ol the holy name imaginary

The holy names ol Krsna are alsolutely spiritual anJ are eternal priceless treasure to the jivas.
The holy name is positioneJ on the transcenJental plane. To consiJer the name anJ Its
transcenJental qualities as imaginary is a serious namaparaJha.

Committing sin on the strength ol chanting

The next namaparaJha is to commit sin on the strength ol the holy name. This mentality vill
renJer all Jevotional perlormances inellective, anJ one vill lecome aJJicteJ to sinlul activities,
therelore shun this ollense.
Page 50

Interpreting the holy name

That lleeting pleasures are accrueJ as results ol lruitive activity is certainly a lact. But ly
chanting the holy name vithin the realm ol lhakti, one is crovneJ vith immense spiritual
results vhich are eternal. The transcenJental holy name is unlimiteJly glorious, so to give a
munJane interpretation to the holy name, consiJering its qualities to le exaggerateJ, is very
ollensive.
These live ollenses, vhich are ellects ol gross ignorance, shoulJ le strictly avoiJeJ. Only then
can an aspiring Jevotee attract the mercy ol the LorJ anJ His holy name to help him on the
spiritual path.

All pious activities are material

c|ermevretetvee|ateci serve
sao|e rrive semvem ei remece|
esreccec|eo: vimar|:v esmveti
ves coec:se| siveoemeerec|e|
MunJane activities are vorks recommenJeJ in the section ol the scripture vhich propagates the
varnasrama system anJ its religious practices. Iasting on the nev moon anJ lull moon Jays is in
the moJe ol ignorance. Renunciation ly taking sannyasa, living as a menJicant, perlorming Jaily
ritualistic sacrilices anJ the Jillerent lranches ol yogic practices may le consiJereJ auspicious
lut are lactually not spiritual. These activities are actually meant to help a practitioner achieve a
higher goal, lut il the aspiration to reach the supreme oljective Krsna, is missing in such
practices, then these same lecome munJane activities.

Chanting is the means anJ the goal

Chanting the holy name purely, on the other hanJ, is a perlect, anJ transcenJental activity, thus
entirely Jillerent lrom these other activities. On the stage ol practice, or saJhana the holy name
is the only means upaya to reach the supreme alsolute goal, Krsna. But vhen perlection in
chanting is attaineJ ly upeya, chanting the holy name purely, then chanting itsell lecomes an
inJispensalle necessity saJhya. Therelore, the holy name anJ the chanting process are loth
transcenJental, supremely spiritual anJ impossille to realite through any lruitive, munJane
methoJs. Hence consiJering the chanting ol the holy name ol Krsna synonymous vith
cultivation ol material knovleJge, lruitive activities anJ other such munJane enJeavors is a
serious ollense, or namaparaJha.

Instructing the laithless in chanting the holy name

Page 51

Another namaparaJha is to instruct those persons vho, Jue to insullicient piety, have not leen
alle to Jevelop laith in the holy name. Only ly the llessings anJ the instructions lrom a lona
liJe guru can one riJ himsell ol these tvo lormiJalle namaparaJhas. At that time it is possille to
achieve a Jegree ol perlection in chanting.
sratvei oeme me|etmvem
ve| ritire|itoc|eme|
e|emmemecieremo
oemoi sov eerec|errt
Fven alter hearing unlimiteJ eulogies ol the holy name lrom the Jillerent scriptures, a person
may not Jevelop Jeeper attachment lor the holy name. This is Jue to gross material
consciousness. leing attacheJ to the loJy anJ material oljects, lalse ego, anJ thirsting alter
material gains, aJoration anJ Jistinction.
FngrosseJ in sinlul activities, he cannot give them up, anJ makes no attempt to chant the holy
name even vith a little sincerity. He has no attraction lor saintly association, anJ prelers the
company ol the JepraveJ. He linJs pleasure in lolloving the Jictates ol his uncontrolleJ senses,
rather than in the silent promptings ol his conscience vhich aJvise him sellrestraint. His lover
nature goaJs him to commit namaparaJha, anJ he never Jevelops a taste lor chanting the holy
name. Thus, he is JelarreJ lrom joining the llisslul lamily ol Krsna. These, then, are the ten
ollenses against the holy name vhich keep one lrom taking aJvantage ol the lull shelter ol the
holy name anJ ensuring one ol reJemption anJ eternal peace.
serveerec|errcei
macvet: |erisemsreve|
|er:reveerec|eo ve|
rarvec cvieceemseoe|
oemesreve| rececit svet
teretv :ve se oemete|
oemoo |i servesa|rco
|v eerec|et etetv ece|
All sinlul reactions, sullerings anJ ollenses ol the jiva are immeJiately JestroyeJ as soon as he
comes unJer the supreme shelter ol the Supreme LorJ, Hari. At this point, the jiva Jevelops
Jistaste lor material existence, anJ lecause he is graJually lecoming lree lrom his ollenses, he
joins Krsnas lamily ol Jevotees vithout ulterior, material motives.
Vhen jiva receives lormal initiation lrom a lona liJe guru into the chanting ol the holy name ol
Hari, Krsna, he is parJoneJ lrom all his sins ol previous lirths. Then, vhen he guilelessly
surrenJers himsell to Krsnas lotus leet, LorJ Krsna nullilies all his ollenses accumulateJ over
innumeralle liletimes. One Joes not have to separately perlorm prayascitta penance, lor his sins,
lor simply ly receiving initiation he lecomes lreeJ lrom sinlul reactions, such is the scriptural
verJict. Irom the moment ol sincere surrenJer, he no longer Jelights in sinlul, sensual pleasures.
The Jesire to sin lecomes lurther veakeneJ, anJ he conquers over maya illusion.

Ollenses vhile perlorming Jevotional service
Page 52

Therealter, the jiva may acciJentally commit mistakes anJ ollenses in the execution ol
Jevotional service, knovn as sevaparaJha. These ollenses prevent the supremely purilying
process ol Jevotional service lrom taking lull ellect. To counteract this ill ellect, one must take
shelter ol chanting the holy name in the association ol elevateJ Vaisnavas. Only then vill the
holy name give one protection against committing sevaaparaJha, as vell as nullilying any
previous ollenses. The holy name purilies everyone lrom all sins anJ elevates them to the highest
state vhere they are alle to renJer pure Jevotional service to LorJ Krsna.

NamaparaJha must alvays le avoiJeJ

AnJ il, inaJvertently one commits namaparaJha, he certainly lalls Jovn lrom grace anJ loses his
spiritual Jirection. The holy name is jivas greatest vellvishing lrienJ so any ollense against the
holy name can almost never le exonerateJ. Hence, one shoulJ le extremely cautious anJ avoiJ
committing namaparaJha, anJ in this vay perlect ones human lile ly attaining the lotus leet ol
LorJ Hari.
:vem oerec|e seorer:oe rreve me|vem maoioem erem
rortem oeme sar|eve|em o|eeveto vervem sece
vetoete|
v: oetvei oe vereveoti se|ese oemeerec|eocese
rracc|e meteremeveo|oeoeere| r|icveoti t:
oeievet
Long ago I placeJ this same question on namaparaJha lelore LorJ Sankara in his resiJence in
Sivaloka. In the presence ol many sages LorJ Siva, seateJ on Mount Kailasa, mercilully instructeJ
me. The LorJs holy name is the source ol supreme lliss lor the jiva. Ollense against the holy
name augurs untolJ Jespair anJ sullering. One vho vants the utmost lenelit lor himsell vill
carelully shun namaparaJha.
He vill humlly approach his guru anJ other elevateJ Vaisnavas to learn lrom them hov to avoiJ
the ten namaparaJhas. He shoulJ explicitly unJerstanJ all ol the imports anJ avoiJ these
ollenses. Then, very soon the holy name vill crovn him vith the success ol achieving Krsna
prema. Fven alter leing instructeJ alout the chanting ol the holy name, il one remains
unconcerneJ anJ Joes not avoiJ namaparaJha, he at once comes unJer the ominous shaJov ol
all ten ollenses, anJ a loolish man as he Jrovns in the vhirlpool ol Jistress. ]ust as a chilJ vho
reluses to eat lecause he is angry vith his mother vill naturally alvays le Jelile anJ susceptille
to Jisease, in the same vay, vithout alrogating the ten ollenses, the iJiot may chant the holy
name lut his ollenses hinJer his path to salvation anJ happiness.
eerec|evioarto |i
oemoi etem sececere
oemoeive teve c:vers:
servem s:tsveti oeovete|
Sanatkumara saiJ, O Devarsi NaraJa. The proper vay to chant the holy name is to alvays avoiJ
the ten ollenses. There is no neeJ lor any other process ol spiritual elevation other than chanting
Page 53

the holy name, lor the holy name alone can avarJ one the highest perlection. Sri NaraJa Muni
replieJ,
seoetramere rive se|eseoem
viv:reveireveviveriteoem
c:|e rivert|etmveereveoeoem
arte eerec|e reo|eveoti oo ret|em
O Sanatkumara! You are perlect anJ a highly elevateJ Jevotee ol the Supreme LorJ Hari, so it
vas possille lor you to unamliguously eluciJate the esoteric truth alout the holy name. Ve are
all simply practitioners anJ vho are alvays learlul ol committing mistakes, so please explain to
us hov ve can scrupulously Jesist the ollenses ol the holy name. Material nature is presently
acting as our lrienJ anJ supplying us vith strength anJ courage to act, lut all such activities are
illusory. Ve are consiJering the loJy our Jearest kinsman anJ have lecome callous to the voice
ol conscience. Too laty to accept voluntary renunciation, ve are greeJy to earn money anJ
accumulate material holJings. UnJer the circumstances, please reveal to us hov a saJhaka
practitioner, can root out the slightest possilility ol committing the ten ollenses.
Sri Sanatkumara replieJ,
et: oemeerec|: ta
remec: vei ret|eoceoe
sece seorirtev:o oeme
tec :resereoo o|ev:t
oemeerec|evarteoi
oemeov:ve |ereotv e|em
evisreoterevateoi
teov :vert|erereoi |i
As soon as a person humlly surrenJers himsell to the holy name the holy name anJ Krsna leing
nonJillerent, all the ollenses he has committeJ are immeJiately nullilieJ. Yet, il Jue to some
negligence, he once again commits namaparaJha, it vill jeoparJite his progress in lhakti. The
only antiJote to such an acciJent is to intensily chanting. By continuous chanting one shoulJ
soliJly reallirm his laith anJ mooJ ol surrenJer to the holy name, anJ on the strength ol such
sincere chanting namaparaJha vill once again le extirpateJ.

Chanting is the only means

The holy name alone can alsolve namaparaJha anJ no other remeJial measures are as ellective.
O NaraJa Muni, let me explain to you the essential truth alout this sulject, vhich is so viJely
sung in the VeJas. Try to unJerstanJ the topic in the same manner as you have unJerstooJ the
VeJas.
Xemeirem vesve veci smereoeet|eetem srotremaiem
etem ve sacc|em vesacc|everoem vveve|ite re|item terevetv:ve
Page 54

setvem tecc:cc:|ecrevioeeoeteioo|eeseocemec|v:
oirsitem sveooe|eieeoerem si|rem:vetre vire
Il the holy name ol the LorJ is chanteJ vithout vyavahita, rememlereJ or hearJ even once vith
heart anJ soul, then in a moment the holy name an lilerate anyone. The vorJ vyavahita covereJ,
Jistance has tvo meanings in this context. The holy name is olluscateJ vhen the syllalles are
too lar apart vhile chanting, seconJly, vhen chanteJ in ignorance, one sees only the external,
material lorm ol the holy name. But vhen the holy name is chanteJ in lull avareness ol Its nature
i.e. that the name anJ the Supreme LorJ are one anJ the same, then nescience is JestroyeJ. Vhen
these tvo Jiscrepancies termeJ vyavahita are removeJ, pure chanting is manilest. There is no
lault il Jiction, voice inllection anJ pronunciation are not perlect. LorJ Krsna has impregnateJ
His holy name vith His lull transcenJental potencies, hence the name is unencumlereJ ly such
consiJerations as chanting at the right or vrong time, or that one must lathe lelore chanting.
Simply chant the holy name at all times anJ unJer all circumstances. This is the most auspicious
activity, anJ it vill Jrive avay all inauspiciousness. Vhen the sullime holy name is chanteJ in
the company ol saintly persons, only then Joes it give gooJ results quickly lut not othervise.
Due to close contact vith atheists anJ gross materialists, the jiva lecomes caught up in the lalse
conception ol loJy, vealth, relatives, greeJ, etc. giving rise to vyavahita in chanting he thus lalls
into grave conlusion. Therelore, his lirst step tovarJs aJvancing in Krsna consciousness shoulJ
le to Jisassociate himsell lrom nonJevotees. Taking complete shelter ol the holy name, he
shoulJ simply chant. By the mercy ol the holy name one lecomes JelivereJ lrom nescience anJ
conlusion, his ollenses vanish, anJ he eels pure joy. Once lreeJ lrom ollenses to the holy name, he
prolounJly experiences the lirst stirrings ol Krsnaprema vithin his heart.
The symptoms ol an ollensive chanter are that he is Jeceitlul anJ capricious. A sincere chanter
shoulJ avoiJ such laJ company.
icem re|esvem eremem
are oerece seoreret
sratem servesao|e|erem
eerec|e oivererem
vicar visoveo|ic|eoem
v: |veerec|eere oere|
t:sem ei o|ev:o marti|
et|eoec :ve oerece
Sanatkumara saiJ, O lest ol the sages, NaraJa, LorJ Sankara compassionately revealeJ this
great mystery alout the holy name to me in the past. This knovleJge at once Jissipates all ills
anJ misgivings anJ mitigates namaparaJha to nil. Fven those persons vho are ollensive can
achieve lileration il they chant the names ol LorJ Visnu vith knovleJge ol His supreme
position.
Svarupa DamoJara! RamananJa Raya! It is imperative that you propagate the esoteric truth
alout the holy name ol the LorJ vith great care. The conJitioneJ souls in Kaliyuga have no
means ol reJemption other than to realite the superexcellent knovleJge ol the holy name. This
knovleJge, as revealeJ ly VyasaJeva in these verses, vas explaineJ ly me in the past in the lorm
ol the Siksastaka. Therelore, sincerely lroaJcast this transcenJental knovleJge, alvays Jiscuss
the esoteric essence ol the holy name anJ chant constantly.

Page 55

Chant unJer the tutelage ol HariJasa Thakura

Vhen it comes to chanting, the topmost Jevotee is Srila HariJasa Thakura, anJ it vas he vho
propagateJ the supreme truth alout the holy name. He preacheJ as vell as practiceJ chanting
the holy name, hence he is the acarya ol the holy name, or the namacarya. Vhoever chants the
LorJs name, lolloving in Srila HariJasa Thakuras lootsteps, vill achieve the highest perlection
in it.

Chater 2u
The Glories ol the Holy Name

ONF DAY KrsnaJasa lroke his long silence anJ askeJ LorJ Caitanya a question in Kasi Misras
house. Il you vill kinJly permit me to ask, then please tell me alout the unlimiteJ anJ
vonJerlul glories ol the holy name, alout vhich even LorJ Siva anJ LorJ Brahma are
unacquainteJ. LorJ Caitanya replieJ, The excellences ol the holy name are like an ever
expanJing shoreless ocean. Fven LorJ Krsna Himsell Joes not knov the limits ol It, vhat to
speak ol orJinary mortals. I vill simply repeat vhat is vritten in the scriptures. Il you listen
vith proper laith, you can le JelivereJ lrom this Jistresslul material vorlJ.
The holy name is capalle ol Jissolving sins anJ removing impeJiments. The name emlalms
sullerings anJ Jiminishes the Jetriments that are so characteristic ol Kaliyuga . It reJeems the
unreJeemalle resiJents ol hellish planets anJ nullilies the inevitalle sinlul reactions carrieJ over
lrom previous lirths. The holy name purilies ollenses anJ is the quintessence ol all
transcenJental activities, shining more lrilliantly than the VeJas. The scriptures Jeclare that
chanting is the highest spiritual activity, higher than making pilgrimages to the holiest ol places.
The holy name is omnipotent anJ leneJicts the chanter vith unimaginalle gooJ lortune Its
very nature is that It elevates one to experience Jivine lliss. A chanter is no orJinary person, lor
he lecomes vorthy ol the entire vorlJs praise. The holy name is the only means ol salvation lor
the lallen conJitioneJ souls, anJ It is alvays vorshippalle lor It ollers the much JesireJ
lileration, exalts one to the supreme spiritual aloJe anJ llesses the chanter vith transcenJental
love ol GoJheaJ, Sri Hari. The sruti anJ smrti contain countless prools ol the holy names
sullime position. It is the supreme Jestination ol all spiritual aspirations anJ the mainstream ol
the current ol lhakti Jevotional service.

The Holy Name Jestroys all sins

One ol the inherent characteristics ol the holy name is that It Jestroys all sins. Hear lirst the
Jillerent, authoritative conclusions on the sulject. Take note ol Ajamila, the example ol a sinner,
vho on his JeathleJ unconsciously calleJ out, Narayana, the Supreme LorJs name. The
innumeralle sins he haJ committeJ in countless lives vere immeJiately alsolveJ.
evem |i rrteoirv:so
eomerotvem|esem ei
vec vvee|ere viveso
oeme svestveveoem |er:| F|e e2
Page 56

Ajamila haJ alreaJy atoneJ lor all his sinlul actions. InJeeJ, he has atoneJ not only lor sins
perlormeJ in one lile lut lor those perlormeJ in millions ol lives, lor in a helpless conJition he
chanteJ the holy name ol Narayana. Fven though he JiJ not chant purely, he chanteJ vithout
ollenses, anJ therelore he is nov pure anJ eligille lor lileration. The most heinous ollenses like
murJering a voman, a king, a cov or a lrahmana, taking intoxicants, cohaliting vith gurus
vile, letraying a lrienJ, stealing, etc. are easily conJoneJ simply ly chanting the holy name.
Once one is purilieJ ol his sins, he lecomes attracteJ to LorJ Krsna. In this vay the holy name
guiJes the living entity to his penultimate spiritual goal.
st:oe| sareo mitre c|ra
ore|me|e arateiee|
strireeitro|eote
v: ce eterioo er:

serv:sem ev e|evetem
icem :ve saoisrrtem
oeme vve|ereoem visoor
vetes tecviseve meti| F|e e2-I0
The chanting ol the holy names ol LorJ Visnu is the lest process ol atonement lor a thiel ol golJ
or other valualles, lor a JrunkarJ, lor one vho letrays a lrienJ or relative, lor one vho kills a
lrahmana, or lor one vho inJulges in sex vith the vile ol his guru, or another superior. It is also
the lest methoJ ol atonement lor one vho murJers vomen, the king or his lather, lor one vho
slaughters covs, anJ lor all other sinlul men. Simply ly chanting the holy name ol LorJ Visnu,
such sinlul persons may attract the attention ol the Supreme LorJ, vho therelore consiJers,
Because this man has chanteJ My holy name, My Juty is to give him protection.

Penances anJ vovs are insignilicant activities compareJ to chanting

Olserving penances anJ vovs like canJrayanavrata strictly accorJing to scriptural injunctions
cannot completely eraJicate the sins a sinner commits. Yet, ly chanting LorJ Krsnas name even
once, one lecomes totally lree lrom all sins.
oe oisrrteir aciteir ore|mevecio|is
tet|e visacc|vetv e|eveo vretecio|i|
vet|e |er:r oemeeceir ace|rteis
tec attemesioreaooeiemo|erem F|e e2II
By lolloving the VeJic ritualistic ceremonies or unJergoing atonement, sinlul men Jo not
lecome as purilieJ as ly chanting once the holy name ol LorJ Hari. although ritualistic
atonement may lree one lrom sinlul reactions, it Joes not avaken Jevotional service, unlike the
chanting ol the LorJs names, vhich reminJs one ol the LorJs lame, qualities, attrilutes,
pastimes anJ paraphernalia.
Page 57

Fven il the holy name is chanteJ unconsciously, jokingly, simply lor entertainment, or
neglectlully, the most grievous sins are alsolveJ, anJ he enters the spiritual realm ol Vaikuntha,
lying leyonJ the jurisJiction ol Yamaraja, the goJ ol Jeath.
seor:tvem eri|esvem ve
stoo|em |:ieoem :ve ve
veiraot|eoeme re|eoem
es:se|e|erem vica| F|e e2I+
One vho chants the holy name ol the LorJ is immeJiately lreeJ lrom the reactions ol unlimiteJ
sins, even il he chants inJirectly to inJicate something else, jokingly, lor musical entertainment,
or even neglectlully. This is accepteJ ly all learneJ scholars ol the scriptures.
etite| sr|eiito o|eoe|
seocestes tete e|ete|
|erir itv eves:oe|e
ameo oer|eti veteoe| F|e e2I5
Il one chants the holy name ol Hari anJ then Jies lecause ol an acciJental mislortune, such as
lalling lrom the top ol a house, slipping anJ sullering lroken lones vhile travelling on the roaJ,
leing litten ly a serpent, leing alllicteJ vith pain anJ high lever, or leing injureJ ly a veapon,
one is immeJiately alsolveJ lrom having to enter hellish lile, even though he is sinlul.
eoeoec et|eve oeoec
attemesioreoeme vet
seorirtitem e|em amso
ce|:c :c|o vet|eoeie| F|e e2I:
As a lire lurns Jry grass to ashes, so the holy name ol the LorJ, vhether chanteJ knovingly or
unknovingly, lurns to ashes vithout lail all the reactions ol ones sinlul activities.
vertemeoeota vet eem
veco|atem vec o|evisveti
tetservem oirce|etv esa
oviocerirteoeoeie| Le|ao|eevetemrte
The holy name is the only real lrienJ ol the living entity. By chanting the holy name ol GovinJa,
Krsna one very easily uproots all sinlul reactions that have leen accumulateJ not only in this
liletime lut also those ol many past lives anJ vhich are yet to mature into lruition.
sece cro|eero ves ta
seeoeoem me|itei:
evet: eveoo c|eovo
|er:roemeoarirteoet Le|ao|eevetemrte
An ollense committeJ against a saintly person is a serious crime, anJ only ly chanting the holy
name ol Krsna can one atone lor it. The scriptures have amply JescrileJ the various lorms ol
Page 58

prayascitta rituals lor atonement ol sins. Hovever, all ol these ritualistic activities are
inconsequential compareJ to the chanting ol the holy name.
veseoti veoi rotista
eveoeoi me|itei:
oe teo tettaivem veoti
rrsoeoemearirteo: Karme Pareoe
The process ol chanting the holy name has the pover to eraJicate all the accumulateJ anJ sinlul
reactions anJ much more, so much so that the holy name can alsolve more sinlul reactions than
one is at all capalle ol committing.
oemoo sve veveti serti|
eeoir|ereo: |er:|
tetvet rertam oo serooti
eterem eteri eoe| Karme Pareoe
It is impossille to commit such volumes ol sinlul activities in this age ol Kali that cannot le
eraJicateJ ly the chanting ol the holy name ol GovinJa.
teo oesti rermeem iore
veem meoesem :ve ve
veo oe rseev:t: eem
reiea oviocerirteoem Sreoce Pareoe
The scriptures proclaim unequivocally that the holy name is the only cure lor all Jiseases. O
resiJents ol VrnJavana, I say it is true, trust Me. ]ust chant the name ol GovinJa, AcytutananJa,
Krsna! Chant the holy name out lor MaJhusaJan leeling lrom the heart vith tears lloving lrom
the eyes anJ riJ yoursell ol all material Jisease anJ sullerings.
ecvateoeoceovioce
oemoccereoeo|esite|
oesveoti sereie roe|
setvem setvem vecemv e|em Fr|eooerecive Pareoe
Chanting the holy name constantly can purily even the most lallen sinner, anJ alter he lecomes
purilieJ, he in turn is to le counteJ amongst the saintly persons vho can purily others ly his
association.
me|eeterevarto i
rirteveo meoisem |erim
sacc|eeote|rereoo o|atve
evet: eortieveoe| Fre|meoeoce Pareoe
All JreaJlul lears anJ sullerings, like severe sickness, the lear ol capital punishment, etc. are
easily quelleJ ly chanting LorJ Narayanas holy name.
me|evvec|isemecc|eoo
Page 59

reeoec|oeicite|
oereveo:ti semrirtve
oireteoro o|ev:o oere| \e|oi Pareoe
The chanting ol the holy name Jrives avay all Jiseases, sullerings, Jistresslul conJitions anJ
inauspicious situations.
serveroeaesemeoem
serveaecreveoeseoem
seoticem serveeristeoem
|er:roemeeoarirteo: Fr|eooerecive Pareoe
As a strong vinJ Jisperses the clouJs ol gathering gloom, anJ the rising suns lirst rays Jispel
Jarkness, similarly chanting ol the holy name countervails against all calamities ly its ovn
unlimiteJ potency. This is clearly explaineJ ly Srila VyasaJeva in the SrimaJ Bhagavatam.
samkirtamano lhagavan anantah
srateoao|evo vveseoem |i amsem
revisve cittem vic|aootv es:sem
vet|e temo rroo|remivetivete| F|e I2I2+:
Vhen people properly glorily the Supreme Personality ol GoJheaJ or simply hear alout His
pover, the LorJ personally enters their hearts anJ cleanses avay every trace ol mislortune, just
as sun removes the Jarkness or as a poverlul vinJ Jrives avay the clouJs. A person Jeeply
alllicteJ ly poverty, hopelessness, JesponJency, veakness ol minJ, lear anJ serious Jiseases anJ
Jistress can rarely see the reJeeming rays ol hope, lut il he simply chants Narayana, Hari, he
vill certainly le releaseJ lrom this intoleralle misery anJ experience unlimiteJ happiness.
erte viseooe| sit|iies ce o|ite
|or:sa ce vvec|isa vertemeoe|
semrirtve oereveoeseocem :rem
vimarte ca|r|e| sar|ioo o|eveoti \isoac|ermottere
The holy name ol Visnu, Krsna, possesses inconceivalle pover anJ potency. By chanting the
holy name, all evil spirits, ghosts, Jemons anJ monsters etc. llee in lear, putting an enJ to the
living entities extreme trepiJations. Chanting removes all inauspiciousness, trilulations, hunger,
thirst, conlusion, anJ so on.
Alter knoving all these lacts alout the names potency, il one is still in Joult alout Its ellicacy,
then he vill not achieve any success in chanting. Another esoteric point alout the holy name the
Jevotees must le avare ol is that one receives the mercy ol the holy name only ly increasing
ones laith anJ not ly laithless Joulting.
rirteoecc:vec:vesve
visooremitet:ese|
verserersesev:teie
o|ater:tevioevere|
ceriovovicreveoti sme
Page 60

v: tet|eov: ce |imsere|
serve oet|e|erem tesve
oemesemrirteoem smrtem
oemesemrirteoem rrtve
rsattrt resr|eiitecisa
vivoem si|remeooti
serveoert|eime semseve| \isoac|ermottere
I see that Kaliyuga is like a llack, poisonous snake vith a gaping mouth anJ langs. But please
le unperturleJ Jear Jevotees anJ listen vith laith. Once the holy name ol the LorJ is leing
chanteJ, it is like igniting a lorest lire vhich vill lurn to ashes the poisonous snakes vithin the
lorest.
reiireie raseresve
tirsoecemstresve me o|evem
ovioceoemeceo:oe
cec|o vesveti o|esmetem Sreoce Pareoe
In this Jark age ol Kaliyuga, sincere Jevotees ol the Supreme LorJ shoulJ leave asiJe all other
means lor lileration anJ take lull shelter ol the holy name. This is their real responsilility anJ
Juty. There is unlimiteJ lliss in chanting the Jillerent names ol Krsna. Hari, Kesava, GovinJa,
VasuJeva anJ ]aganmaya. Ior one vho chants constantly vith unllinching laith, he remains
unallecteJ ly the reverses ol Kaliyuga, lecause his heart has lecome purilieJ ly chanting.
|erioeme ere v: ce
|or: reiiva: oere|
t: :ve rrterrtvesce
oe reiir oec|et: |i teo
|er: r:seve ovioce
vesac:ve eeomeve
itireveoti v: oitvem
oe |i tem oec|et: reii| Fr|eooerecive Pareoe
An alominalle sinner a lit resiJent ol hell, can easily lecome a Jevotee ol the LorJ ly chanting
Krsnas name. Thus he can enter into the highest spiritual aloJe ol the LorJ.
vet|e tet|e |er:oeme
rirteveoti sme oerere|
tet|e tet|e |erea o|ertim
acve|eoto acivem veva| Xrsim|e Pareoe
PraralJha, or unmanilesteJ reactions ol sinlul activities committeJ in a previous lile, can le
counteracteJ only ly means ol chanting the holy name.
Page 61

This result cannot le achieveJ ly pursuing speculative knovleJge or perlormance ol lruitive
activity. In lact, it is impossille to lreak lree lrom the entanglement ol karma results ol actions
vithout the help ol the chanting process. Iinal lileration, therelore is unattainalle through other
processes. The kinJ ol lileration the holy name ollers to the living entity vill never again allov
him to le inJuceJ to perlorm lruitive activities, lut vill rather make him transcenJ illusion anJ
the three material moJes.
oete| erem rermeoioeoc|erroteoem
mamarsetem tirt|eeceoarirteoet
oe vet aoe| rermesa seet: meoo
reestemoo|vem reiiiem teto ovet|e F|e e2+e
Therelore one vho Jesires lreeJom lrom material lonJage shoulJ aJopt the process ol chanting
anJ glorilying the name, lame, lorm anJ pastimes ol the Supreme Personality ol GoJheaJ, at
vhose leet all the holy places stanJ. One cannot Jerive the proper lenelit lrom other methoJs,
such as pious atonement, speculative knovleJge anJ meJitation in mystic yoga, lecause even
alter lolloving such methoJs one takes to lruitive activities again, unalle to control his minJ,
vhich is contaminateJ ly the lase qualities ol nature. namely passion anJ ignorance.
Il a person vho is in a Jeath stupor, sullering acutely in a state ol coma, somehov
unconsciously or othervise chants Krsnas name, the lonJs ol karmic reaction that linJ him
are severeJ, anJ he attains the supreme goal. In Kaliyuga such lileration is unoltainalle ly any
other methoJs.
veo oemec|:vem mrivemeoe etare|
eteo sr|eieo ve viveso roeo ameo
vimarterermereie attemem etim
reooti verseoti oe tem reiea eoe| F|e I2`++
TerrilieJ, alout to Jie, a man collapses on his leJ. Although his voice is laltering anJ he is
harJly conscious ol vhat he is saying, il he utters the holy name ol the Supreme LorJ he can le
lreeJ lrom the reaction ol his lruitive vork anJ achieve the supreme Jestination. But still people
in the age ol Kali vill not vorship the Supreme LorJ. The holy name shoulJ le chanteJ vith
sincere laith anJ Jevotion anJ vithout envy. Krsna then lorgives all ol his countless ollenses. As
lor the unlortunate soul vho Joes not lelieve in the holy name, the gates ol lileration remain
alvays closeJ to him.
meme oemeoi ior:smio
srecc|eve vesta rirtev:t
tesveerec|erotista
rsememv :vem oe semseve| \isoavemeie
Discrepancies that arise vhile pronouncing VeJic hymns anJ lolloving regulative principles ol
ritualistic activities in regarJ to time, place anJ paraphernalia are all rectilieJ ly chanting the
holy name, anJ thus one experiences unlimiteJ joy. Chanting is the most important ol all
spiritual activities, so il one takes shelter ol the holy name he vill automatically achieve
perlection in all other Jevotional enJeavours.
meotretesteotretesc|icrem
c:sereieroevestate|
Page 62

servem reroti oisc|icrem
eoase mrirtteoem teve F|e :2`Ie
There may le Jiscrepancies in pronouncing the mantras anJ olserving the regulative principles,
anJ moreover there may le Jiscrepancies in regarJ to time, place anJ paraphernalia. But vhen
Your LorJships holy name is chanteJ, everything lecomes laultless. The holy name is the
essence ol the VeJas, anJ lar superior to it, anyone vho Joults this laces constant misery.
Pranava the sounJ om is one ol Krsnas names, the VeJas have emanateJ lrom this seeJ sounJ
om, spoken lirst ly LorJ Brahma. One vho continuously chants LorJ Hari, Krsnas name, is
consiJereJ to have mastereJ the lour VeJas.
rv:co |i vearv:ce|
semev:cevt|erveoe|
ec|itest:oe v:oortem
|erir itv erserecvevem \isoac|ermottere
Vhat prompts you to unJertake the teJious stuJy ol the lour VeJas, namely, Rg, Sama, Yajur
anJ Atharva` Simply go on chanting, GovinJa, GovinJa! That is all that is requireJ to achieve
perlection.
me rco me veas tete
me seme et|e rioceoe
ovioc:ti |er:rmeme
:vem evesve oitvese| Sreoce Pareoe
Fach name ol LorJ Visnu is greater anJ more potent than the entire VeJas, anJ LorJ Ramas
name alone is superior to a thousanJ names ol LorJ Visnu.
visoor:reireoemei
servev:cec|irem metem
tecrr oemese|esr:oe
remeoemesememsmrtem Pecme Pareoe
The spiritual result one oltains lrom chanting a thousanJ names ol Visnu three times is attaineJ
ly chanting LorJ Krsnas holy name once. Dear Jevotees ol the LorJ, please continuously chant,
Krsna, Krsna, Krsna, Krsna, Krsna, Krsna, he! AnJ also chant, Hare Krsna, Hare Krsna, Krsna
Krsna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare. This mantra consisting ol
sixteen names is perlect in every respect, anJ chanting this mantra gives one the highest lenelit
anJ perlection in spiritual lile.
se|esreoemoem aoveoem
trirevrttve ta vet |eiem
:re vrttve ta rrsoesve
oemeirem tet revecc|eti Fre|meoeoce Pareoe
Vhy unJertake so many inconveniences that automatically accompany pilgrimages simply to
gain some piety, vhen ly constantly chanting Hare Krsna, vherever you are situateJ, you can
Page 63

accrue the results ol all pious activities` Ior one vho continually chants the LorJs holy name
there is no extra spiritual lenelit ly visiting even such holy places as Kuruksetra,
Kesi, Pasrere, :tc
rarars:tr:oe rim tesve
rim resve asrer:oe ve
i|ever:t: veseti vesve
|eriritverserecvevem Sreoce Pareoe
The spiritual value ol Hari kirtana is lar superior to even circumamlulating many thousanJs ol
holy pilgrimages.
tirt|erotise|esreoi
tirt|erotiseteoi ce
teoi serveoveveooti
visooroemeeoarirteoet \emeoe Pareoe
On a visit to the holy lanJ ol Kuruksetra the poverlul sage Visvamitra once saiJ, that he haJ
hearJ the names ol many holy places ol pilgrimage in the material universe lut none ol them
possesseJ even one millionth ol the spiritual potency containeJ in the chanting ol the holy name.
This statement is ol utmost value to everyone.
visrateoi oe|aov:ve
tirt|eoi oe|ac|eoi ce
rotv ems:oe ei taiveoi
oemerirteoeto |er:| \isvemitre Sem|ite
Vhat is the necessity lor stuJying such voluminous vorks as the VeJic literature anJ its
corollaries` AnJ vhy Jo people visit innumeralle holy pilgrimage sites` One vho truly Jesires to
lilerate his soul lrom illusion, let him constantly chant LorJ GovinJas Krsnas holy name.
riteote v:ceeemesetrevistereistirt|eireo:reir ei rim ervoeoem
vecv etmeoo veoc|esi martirereoem ovioce ovioce iti s|aretem rete
The chanting ol the holy name is the highest spiritual activity, lar superior to all other pious
activities. One vho chants vith this realisation is automatically executing all other prescrileJ
religious Juties. Pious activities like giving lakhs ol covs in charity on solar eclipses, resiJing in
Prayaga in the month ol Magha Decemler]anuary anJ olserving strict vovs anJ laths,
perlorming countless sacrilices anJ Jislursing mountains ol golJ are not equivalent to a minute
lraction ol a lraction ol the spiritual potency ol chanting the holy name.
oroticeoem re|eo: r|eesve
reveeeoocer: reievese|
veoevatem m:rasaveroeceoem
oviocerirteo:roe semem setemsei| Le|a F|eevetemrte
Fven il hunJreJs ol altruistic vorks are perlormeJ lor the lenelit ol the generals vellare, all
such activities are munJane activities accorJing to the scriptures. The chanting ol the names ol
Page 64

GoJ alone can actually give complete lileration lrom this material vorlJ. Fvery other activity is
insignilicant in comparison.
istearteoi rermeoi
save|aoi rrteov ei
o|eve|:tar |i teov :ve
|er:roemeta marticem Foc|eveoesem|ite
Hov relialle is samkhyayoga JeJuctive philosophical speculation, astangayoga the eightlolJ
yoga process, etc. to oller one lileration` Il you are really searching lor mukti, then continuously
chant GovinJas name. In lact, mukti is also insignilicant in comparison to the actual result one
achieves ly chanting the holy name. Mukti is lut lacile even to someone vho chants the holy
name inJillerently.
rim rerisveti semr| v:oe
rim voeir oereoevere
martimicc|esi re:ocre
rara oviocerirteoem Cara Pareoe
One vho constantly chants Krsnas name the holy name Jances on his tongue. He may have
taken lirth in a lamily ol Jogeaters svapaca, lut he shoulJ certainly le consiJereJ a highly
elevateJ lrahmana. He must have alreaJy perlormeJ severe austerities anJ penances, visiteJ all
the holy places, taken lath in all ol the sacreJ rivers anJ stuJieJ the conclusions ol the VeJas.
Thus, oltaining immense piety, he incessantly tastes the nectar ol the holy name.
e|o oete sveeco to eriveo
veti|ver: vertet: oeme tao| vem
t:as tees t: a|ava| sesoar erve
ore|meoacar oeme roeoti v: t: F|e ```
Oh, hov glorious are they vhose tongues are chanting Your holy name! Fven il lorn in the
lamilies ol Jogeaters, such persons are vorshipalle. Persons vho chant the holy name ol Your
LorJship must have executeJ all kinJs ol austerities anJ lire sacrilices anJ achieveJ all the gooJ
manners ol the Aryans. To le chanting the holy name ol Your LorJship, they must have latheJ at
holy places ol pilgrimage, stuJieJ the VeJas anJ lullilleJ everything requireJ.
The Hare Krsna mahamantra is the greatest chant lor Jeliverance. It can easily oller all
perlections anJ lring one to the highest spiritual realisations. This lact has leen lolJly
proclaimeJ in the VeJic literatures. The chanting ol the holy name lrings completely unJer
control all six vicious vices lust, greeJ, anger, etc anJ the impetuous senses, thus lreeing one to
execute perlect Jevotional service to the Supreme LorJ.
:tec secvere|ereoem
riaoire|eoem erem
ec|vetmemaiem:teco|i
visooroemeeoarirteoem Sreoce Pareoe
Page 65

The really qualilieJ anJ intelligent scholar, vho applies his knovleJge ly proper lehaviour anJ
vho relish the essence ol the scriptures, appreciates Kaliyuga, lecause it is only in this yuga that
one attains the highest perlection simply ly chanting the holy name.
reiim seo|eeveotv erve
aoeoe| sereo|eioe|
vetre semrirteo:oeive
servesvert|o o|iieo|vet: F|e II5`e
Those vho are actually aJvanceJ in knovleJge are alle to appreciate the essential value ol this
age ol Kali. Such enlighteneJ persons vorship Kaliyuga lecause in this lallen age all perlections
ol lile can easily le achieveJ ly the perlormance ol sankirtana. The supremely potent holy name
is equal in every respect to the Supreme LorJ Krsna Himsell, lecause LorJ Krsna has investeJ
the holy name vith all ol His potencies. Krsna has collecteJ the spiritual results accrueJ ly
charity, austerity, penance, pilgrimage, karmakanJa rituals ollereJ to the JemigoJs, rajasuja
yajna, asvameJhayajna, knovleJge ol sellrealisation anJ so on inluseJ them into His holy name
to make It alsolutely poverlul.
ceoevreteteestirt|e
rs:trecioeoce ve| st|ite|
sertevo c:veme|etem
serveee|ere| sao|e|
reesavesvem:c|eoem
oeoemec|vetmevestaoe|
errsve |erioe serve|
st|eite| sv:sa oemesa Sreoce Pareoe
LorJ Krsna, LorJ ol the JemigoJ, possesses inconceivalle potencies, anJ all ol His names are
enJoveJ vith the same potencies. One shoulJ Jevelop attachment lor Krsnas holy names. Take
shelter anJ vorship the holy name, lor the omnipotent name can give one every Jesiralle olject.
servert|e sertivartesve
c:vec:vesve cerrioe|
vec ceo|ir acitem oeme
tet servert|:sa voev:t Fre|meoeoce Pareoe
The vorlJ lecomes joylul hearing Hrisikesas Krsna holy name, anJ they lecome attacheJ to
Him. The perlecteJ souls oller their respectlul homage to Him, lut the Jemons are alraiJ, anJ
they llee avay. LorJ Krsna anJ His names are the same, the name has immense povers ol
inlluence It is not lacking in anything.
st|eo: |rsir:se teve rerirtve
eet re|rsvetv eoarevet: ce
rersemsi o|iteoi crso creveoti
serv: oemesveoti cesicc|eseo|e|
Page 66

O master ol the senses, the vorlJ lecomes joylul upon Your name, anJ thus everyone lecomes
attacheJ to You. Although the perlecteJ leings oller You their respecteJ homage, the Jemons are
alraiJ, anJ they llee here anJ there. All this is rightly Jone.
Special material qualilications, caste, etc. are not the requireJ qualilications lor chanting the
holy name. One Joes not neeJ to have lormal initiation or have unJergone vovs ol purilication to
le eligille to chant the holy name. Vhoever constantly chants the names ol the Supreme LorJ.
Narayana, ]agannatha, VasuJeva, ]anarJana, is respecteJ ly all as a spiritual master. That person
vho chants LorJ Krsnas name in sleeping, valking, Jreaming anJ vhile perlorming other
chores, is to le vorshippeJ ly everyone.
oereveoe eeooet|e
vesac:ve eoerceoe
itireveoti oitvem
t: vei servetre oeocite|
s veeo o|aoeoe vreems
tist|eo attist|emsce vecemes
tet|e v: veceoti |er:roeme
t:o|vo oitvem oemo oeme| Fr|eooerecive Pareoe
Anyone vho chants LorJ Krsnas holy name is to le vorshippeJ like a guru vithout consiJering
that such a person is a voman, a suJra, a pukkasa, a yavana or ol even lover lirth.
stri sacre| arreso vei
v: ceov: eevooeve|
rirteveoti |erim o|ertve
t:o|voi|e oemo oeme| Xereveoevva|esteve
One vho is shelterless, vho has no higher spiritual goals, vho is a Jelauchee, cruel, violent, very
licentious anJ JevoiJ ol knovleJge, austerity or religious principles can lecome more elevateJ
than the pious men simply ly the chanting holy name.
eoeve etevo mertve
o|oiooi ereotee|
oeoeveirevere|ite
ore|mecerveciverite|
serve c|ermo|itevisoor
oememetreireeiere|
sar|:oe vem etim veoti
oe tem serv:i c|ermire| Pecme Pareoe
There are no rules inJicating time, place or circumstances lor chanting the holy name, nor is
anyone prohiliteJ lrom chanting il he is unclean or contaminateJ.
oe c:seoivemestesmio
Page 67

oe reieoivemestet|e
oocc|isteca ois:c|osti
sri|er:roemoi iaoc|ere \isoac|erme
]ust go on chanting the holy name ol LorJ Krsna. Do not le inhiliteJ ly external rules such as
those governing cleanliness, the holy name is lully inJepenJent ol all such material proscriptions
anJ It is the supremely purilying agent cleansing everything lut vithout lecoming allecteJ in
any vay.
c|errevac|esve oememi
sece servetre rirtev:t
oe seacem rirteo: tesve
se evitrrero vete| Sreoce Pareoe
Ritualistic religious practices like yajna, charity, sacreJ laths anJ chanting ol VeJic hymns are
all regulateJ ly rules ol times, cleanliness, etc. To consiJer that the chanting ol the holy name is
sulject to the same restrictions is a gross llunJer. There are no harJ anJ last rules lor chanting.
Therelore, everyone chant Krsnas name at all times.
oe c:seoivemo reeo
oe reieoivemestet|e
vicvet: oetre seoc:|o
visooroeme eoa rirteo:
reiosti ceo: veo:
ce st|eo: reiosti see:
visoasemrirteo: reio
oestv etre rt|ivitei: \eisoeve Ciotemeoi
Ior the yogi vho is searching lor peace ol minJ, tranquillity anJ lreeJom lrom lear, the only
quick anJ ellective vay is to chant the holy name.
:temoirvicvemeoeoem
icc|eteoe ratoo|evem
voioem rae oiroitem
|er:r oemeoarirteoem F|e 2III
O king, constant chanting ol the holy name ol the LorJ alter the vays ol the great authorities is
the Joultless anJ learless vay ol success lor all, incluJing those vho are lree lrom all material
Jesires, those vho are Jesirous ol all material enjoyment, anJ also those vho are sellsatislieJ ly
Jint ol transcenJental knovleJge.
LorJs holy name is the most magnanimous Jeliverer ol souls. The name alone ollers the living
entity sure anJ easy lileration. One neeJs to chant the lisyllalic name ol the Supreme LorJ Hari,
just once, anJ immeJiately lecome an eligille canJiJate lor lileration.
serrcacceritem v:oe
|eriritverserecvevem
Page 68

oecc|e| erirerest:oe
morseve emeoem reti Sreoce Pareoe
Anyone vho chants LorJ Narayanas holy name even once vith a pure heart, having conquereJ
sleep anJ lethargy, is lilerateJ anJ is in constant communion vith the LorJ.
serrcacceritem vesta
oereveoem eteotrite|
sac|eote| rereoo o|atve
oirveoem ec|iecc|eti Pecme Pareoe
A ,living entity, enmesheJ in the alysmal ocean ol repeateJ lirth anJ Jeath, even il
unconsciously chants the holy name ol Hari Krsna he lecomes immeJiately lilerateJ anJ
personilieJ lear leing alraiJ ol the holy name goes avay.
eeooe| semsrtim |orem
veooeme viveso roeo
tete| secvo vimacv:te
vec oio|:ti svevem o|evem F|e III+
Living leings vho are entangleJ in the complicateJ meshes ol lirth anJ Jeath can le lreeJ
immeJiately ly even unconsciously chanting the holy name ol Krsna, vhich is leareJ ly lear
personilieJ. Let me take shelter ol the lotus leet ol the Supreme LorJ, vhose incarnations,
transcenJental qualities anJ activities are all mysterious imitations ol vorlJly allairs. One vho
invokes His transcenJental names, even unconsciously, at the time ol Jeath, is certainly alsolveJ
ol all his sins ol many liletimes, anJ attains Him vithout lail.
vesvevetereaoerermevicemoeoeoi
oemeoi v: saviem: vivese roeoti
t:oei reeome semeiem se|eseive |itve
semveotv eevrtemrtem tem eem reecv: F|e `-I5
Let me take shelter ol the lotus leet ol Him vhose incarnations, qualities, anJ activities are
mysterious imitations ol vorlJly allairs. One vho invokes His transcenJental names, even
unconsciously, at the time he quits this lile, is certainly vasheJ immeJiately ol the sins ol many,
many lirths anJ attains Him vithout lail.
In our normal activities ol eating, sleeping, sitting, Jreaming, etc. to chant Krsnas names, vhile
nullily the ill ellects ol Kaliyuga, is the perlection ol speech. Fven it a person chants Krsnas
names inJillerently, he vill surely achieve his svarupa, or original spiritual sell anJ attain that
state leyonJ all material lear anJ lamentation. He vill reach Vaikuntha, the supreme goal.
veremstist|eo sveeooesoeo
sveseo ververeareo:
oemesemrirteoem visoor
|:ieve reiiverc|eoem
rrtve sveraetem veti
Page 69

o|ertivartem erem vre:t Lioe Pareoe
vesac:vesve semrirtve
sareo vvec|itoi ve
me|evisoa resiceti \ere|e Pareoe
Il somehov or other one chants Krsnas holy name, Krsna is attracteJ to him anJ He shovers
him vith causeless mercy. Fven a ghostly haunteJ JrunkarJ, miserally sullering numerous
health JisorJers simply chants the holy name, then lileration is immeJiately vithin his easy
reach.
mec|aremec|arem :teo meoeieoem sereioieme
veiiset |eiem citsveraem
serrcei eriitem srecc|eve |:ieve ve o|ravere
oere metrem terev:t rrsoe oeme Sreoce Pareoe
Amongst the Jillerent limls ol lhakti chanting ol the holy name is, accorJing to all the
scriptures, the most ellicacious. Astangayoga necessitates much arJuous physical anJ mental
exercise in orJer to rememler the Supreme LorJ Visnu. But simply moving the lips anJ chanting
is the lest lorm ol glorilication anJ rememlrance ol the Supreme LorJ.
e|ecc|it smereoem visoor
ve|veves:oe sec|vet:
ost|eseoceoemetr:oe
rirteoeota teto verem \eisoeve Ciotemeoi
One vho has vorshippeJ the Deity ol the LorJ lor at least a thousanJ liletimes, anJ in each lile
having taken proper lrahmanical initiation, is alle to vilrate the holy name ol LorJ.
v:oe eomesetei| arvem
vesac:ve| semercite|
teomar|: |erioemeoi
sece tist|eoi o|erete \eisoeve Ciotemeoi
The supreme goal vhich vas attaineJ in Satyayuga ly years ol prolongeJ meJitation, in Treta
yuga ly perlorming extensive yajnas, in Dvaparayuga ly opulent anJ scrupulous Deity vorship,
in Kaliyuga the same results are easily haJ simply ly the chanting ol the holy name.
c|veveo rrt: veeo veoeis
tr:tevem cveer: rceveo
veceooti teceooti
reiea semrirteve r:sevem \isoa Pareoe
The hallmark ol a mahalhagavata the most elevateJ Jevotee in kaliyuga is that he chants the
holy name ol the LorJ constantly.
me|eo|eevete oitvem
reiea smerirteve r:sevem Sreoce Pareoe
Page 70

The extraorJinary result JeriveJ lrom chanting the transcenJentally empovereJ anJ eternal
name ol Krsna just a lev times cannot le satislactorily JescrileJ, even ly persons like LorJ Siva
or LorJ Brahma. So marvellous is the holy name that immeJiately upon chanting It, the chanter
attains the supreme Jestination.
serrc accereveotv :ve
|er:r oeme cicemerem
|eiem oesve rsemo vertam
se|esreveceoo vic|i|
oemoccereoeme|etmvem
sratvet: me|eceo|atem
vecaccereoemetr:oe
oero vevet erem ecem Fr|eooerecive Pareoe
LorJ Krsna saiJ to Arjuna, O Arjuna! Listen attentively. Vhen the living entity chants My
name, vhether out ol Jevotion or inJillerence, I never lorget this act. It remains alvays close to
My heart. There is nov vov like chanting the holy name, no knovleJge superior to It, no
meJitation vhich comes anyvhere near it, anJ it gives the highest result. No penance is equal to
it, anJ nothing is as potent or poverlul as the holy name.
Chanting is the greatest act ol piety anJ the supreme reluge. Fven the vorJs ol the VeJas Jo not
possess sullicient pover to Jescrile its magnituJe. Chanting is the highest path to lileration,
peace anJ eternal lile. It is the pinnacle ol Jevotion, the hearts joyous proclivity anJ attraction
anJ the lest lorm ol rememlrance ol the Supreme LorJ. The holy name has appeareJ solely lor
the lenelit ol the living entities as their LorJ anJ master, their supreme vorshipalle olject anJ
their spiritual guiJe anJ mentor.
srecc|eve |:ieve oeme reteoi meme eotave|
t:sem oeme sece ert|e vertet: |rcev: meme
oe oemesecrsem oeoem oe oemesecrsem vretem
oe oeme secrsem c|vveoem oe oeme secrsem |eiem
oe oeme secrsestveo oe oemesecrse| seme|
oe oemesecrsem ovem oe oemesecrsi eti|
oemeive ereme martir oemeive ereme eti|
oemeive ereme seotir oemeive ereme st|iti|
oemeive ereme o|ertir oemeive ereme meti|
oemeive ereme ritir oemeive ereme smriti|
oemeive rereoem eotor oemeive reo|ar :ve ce
oemeive eremerec|vem oemeive eremo ara| Aci Pareoe
There are no limits to the glories ol the holy name. ]ust ly hearing the LorJs names even a
pukkasa, the lovest ol mankinJ can le saveJ.
oe |i o|eeveo e|etitem icem
Page 71

tveccerseoem oroem er|iieeerseve|
veooeme serrc c|reveoet
arreso i vimacvet: semseret F|e eIe++
My LorJ, it is not impossille lor one to le immeJiately lreeJ lrom all material contamination ly
seeing You. Not to speak ol seeing You personally, merely ly hearing the holy name ol Your
LorJship only once, even canJalas, men ol the lovest class are lreeJ lrom all material
contamination. UnJer the circumstances, vho vill not le lreeJ lrom material contamination
simply ly seeing You`
Vhoever continuously chants LorJ Krsnas holy name, even in his sleep, can easily realise that
the name is a Jirect manilestation ol Krsna Himsell, in spite ol the inlluences ol Kaliyuga. This
has leen orJaineJ ly LorJ Krsna.
rrsoe rrso:ti rrso:ti
sveeo erec vreemstet|e
vo eieti reiea oitvem
rrsoerai o|ev:cc|i se| \ere|e Pareoe
One vho chants Krsnas name anJ constantly rememlers Him, even though living in this
material ocean ol nescience, is like the lotus, vhich is lorn in the vater lut is untoucheJ ly it.
its position is transcenJental. This great soul is capalle ol lilerating all the sullering resiJents ol
the hellish planets.
rrsoe rrso:ti rrso:ti
vo mem s mereti oitvese|
eiem |itve vet|e ecmem
oererecacc|eremve|em Xersim|e Pareoe
The holy name is the prime anJ most secure shelter lor the living entities. The holy name can
eraJicate enJless ollenses anJ lilerate a person.
oemoem mar|veterem oeme
rrsoer|vem m: ereotee
revescittemes:seoem
eeoem mocerem erem Preo|eser|eoce
The holy name is a transcenJental touchstone, a Jirect manilestation ol Krsna Himsell, a lully
cognisant Being, perlect, pure, eternally inJepenJent the name anJ Krsna are iJentical.
oeme ciotemeoi| rrsoes
ceiteoveresevire|e|
aroe| sacc|o oitvemarto
o|iooetvet oemeoemioo| Frs P\2I0:
One vho philosophically unJerstanJs that the LorJs holy name anJ His potencies are the same
can properly approach anJ vorship the Supreme LorJ vith transcenJental knovleJge anJ
choice prayers.
Page 72

om esve eoeoto oeme cicviverteo
me|est: visoo| sametim o|eeme|: om tet set P \:ce I5e`
Sri KrsnaJasa, a resiJent ol a Jhama, then humlly enquireJ lrom lorJ Caitanya vith lolJeJ
hanJs. Dear LorJ, I have one other clarilication to le maJe, vhich I place lelore Your lotus leet.
alter having hearJ the vonJerlul glories ol the holy name, I vonJer vhy chanting Joes not give
everyone the same result.
The LorJ replieJ, SraJJha laith is the root ol everyones spiritual lile. Some persons Jo not get
results lrom chanting Jue to their lack ol laith. The holy name is the Supreme LorJ Himsell,
resiJing in everyones heart as the Supersoul anJ He ollers success in chanting proportionate to
ones laith. Persons vho Jo not have sullicient laith in the holy name or the chanting process,
cannot have spiritual progress. InsteaJ they sliJe Jovn the path to Jestruction, committing
ollenses against the holy name.
They misinterpret the glories anJ transcenJental nature ol the holy name, anJ Jue to this ollense
they suller hellish existence.
ert|evecem |er:roemoi
semo|eveveti vo oere|
se eist|o meoasveoem
oirev: eteti s|atem Ketveveoi Sem|ite
veooemerirteoe vivic|eo oisemve oe sreccec|eti meoat:
vecatert|e vecem
vo meoasesteoi|e ca|r|ece v: rsiemi seosere|ore vivic|erti
oiiciteoem Fre|me Sem|ite

Page 73

GIOSSARY
Sanskrit Terms UseJ in the Text

Acvateotre
Vaisnava, TriJanJi sannyasi lelonging to the lamily ol Krsna

Acvateser
A variety ol vilJ spinach love ly LorJ Caitanya

eroesicc|e
A stage in lhakti markeJ ly the alsence ol spontaneity, nevertheless lhakti is evokeJ ly
specilic perlormances lor ollerings to the LorJ.

estereiiveveoe
Tventylour hours are JiviJeJ into eight three hour perioJs. Fach perioJ has a name anJ a
concomitant pastime ol the Divine couple.

esteoevoe
The eightlolJ path ol mystic yoga system.

esvem:c|eveoe
A granJ sacrilice perlormeJ only ly kings. A sacrilicial horse protecteJ ly an army is sent to all
kingJoms as a challenge to the inJepenJent kings.

F|eevecite
Literally translateJ means Song Ol GoJ. Fsoteric instructions ly The Supreme LorJ Krsna to
His Jevotee Arjuna in leautilul verses totalling seven hunJreJ.

o|ertereoesveti
Quotation lrom BhagavaJgita stressing the inJestructilility ol a Jevotee.

o|erti
The path ol perlection anJ GoJ realisation through Jevotional service to the LorJ.

ore|meo
The unqualilieJ, impersonal aspect ol the Supreme Alsolute Truth

Ceocreveoevrete
Vovs olserveJ on lull anJ nev moon Jays.

Dverere
One ol lour major Vaisnava pilgrimages situateJ in Vestern InJia in the state ol Gujarat. In the
past it vas Krsnas anJ the YaJu Jynastys capital

Dveerevae
The thirJ ol the cycle ol lour yugas, or ages

:retme
Literally means one soul, loJy or minJ. The union ol tvo in one.
Page 74

:recesi
The eleventh Jay ol the vaxing anJ the vaning moon, meant lor lasting anJ increasing spiritual
activities.

Cecec|ere Peocite
An intimate anJ eternal associate ol LorJ Caitanya vho vas the incarnation ol Srimati
RaJharani, he is one ol the Panca tattva.

Coraie
A place in Vraja, vhere Krsna spent His early loyhooJ situateJ in N.V. InJia near N. Delhi in
the Jistrict ol Mathura U.P.

Ceoe
The holy river vhich llovs lrom the Himalayas in N.V. InJia anJ meets the ocean in Bay ol
Bengal in the east.

Coiore \roceveoe
The highest realm in the spiritual vorlJ vhere LorJ Krsna is eternally sporting vith His
associates.

|iecioi
One ol the three internal potencies ol Krsna vhich gives pleasure to Krsna, She is emloJieJ in
the lorm ol Srimati RaJharani.

rec|aser
A Jelicious lealy vegetalle vhich lorms the top portion ol a variety ol celery. Very common to
Asia.

Keiivae
The last ol the cycle ol lour yugas, or ages.

reoist|eec|ireri
A neophyte Jevotee or thirJ class Jevotee

rermereoce
Iirst ol the three sections ol the VeJas Jealing vith rituals anJ JemigoJ vorship.

rermereocis
Iollovers ol the KarmakanJa.

rirteoe
Singing or the louJ chanting ol the LorJs holy name.

Kaoceiijeei
KunJali means quarrelsome. A name given to ]agaJananJa PanJita lor his oJJ preJilection.

mec|vemeec|ireri
An intermeJiate Jevotee or seconJ class Jevotee.

Page 75

me|e
A vinter month ol the Bengali calenJar, starting miJDecemler to miJ]anuary.

me|emeotre
the great chant lor Jeliverance consisting ol the LorJs holy names

me|eresecem
An ollering ol looJstull maJe lirst to the Supreme LorJs Deity lorm anJ then to the pure
Jevotee ol the LorJ, the remnants there ol.

merreteveireve
Markata means a monkey anJ vairagya is renunciation. in other vorJs lalse renunciation.

mocer|eoce
A Jelicious preparation maJe lrom lanana llover. A lavoureJ Jish ol LorJ Caitanya.

marti
Lileration. there are lour kinJs accepteJ ly the Vaisnavas, anJ the lilth sayujya is rejecteJ ly
them.

Veveare
The lirth place ol LorJ Caitanya situateJ in Bengal on the lanks ol the holy Ganga

mevevecis
Impersonalists vho reject the lorm anJ personality ol the Supreme LorJ.

oemeo|ese
The stage ol clearing ollenses in the process ol chanting the holy name.

oemeerec|es
Ten ollenses to le avoiJeJ vhile chanting te holy name.

c|eme
Bengal, consisting ol nine islanJs anJ is an VrnJavana.

eocite
A learneJ person, a scholar.

ererive o|eve
In the conjugal mooJ ol vorship the Jevotee sees RaJha anJ Krsnas Jealing as is letveen the
leloveJ anJ her paramour

eremetme
Supersoul, the LorJ vithin everyones heart

|eiaveireve
Phalgu is a river vhich is covereJ ly sanJ lanks lut llovs lorcelully lelov it. Therelore this
type ol lalse renunciation makes an external shov ol alnegation vhile strong material Jesires
llov insiJe.

Page 76

rerrti
Nature, the leminine principle in the lorm ol Krsnas energy enjoyeJ ly Him.

reoeve
Another name ol Omkara, the original sounJ representative ol Krsna.

reoeve
Amorous exchanges

rereoc|e
Results ol actions carrieJ out in the previous lile vhich is alout to mature.

resecem
mercy, remnants ol looJstull lirst ollereJ to the Supreme LorJ.

arase
The male lactor, Krsna is the only purusa, the enjoyer ol all His energies or prakrti.

Prevee
Important pilgrimage in N. InJia near AllahalaJ vhere the three holy rivers Ganga, ]amuna anJ
Sarasvati meet. It is also the site lor Kumlha mela.

revescitte
penance

Peesaveveoe
A sacrilice perlormeJ ly paramount rulers

Se|eives
An unauthoriseJ cult engageJ in loose anJ promiscuous practices lut arrogate as Jevotees.

semoeoc|eoeoe
the knovleJge ol the eternal relationships letveen the Supreme LorJ, His multilarious energies
anJ the jiva.

seor|vevoe
A lranch ol yoga system vhich lollovs the philosophy ol JeJuction through negation.

seoesicc|e
Perlection in spiritual lile attaineJ through associating vith pure Jevotees.

seoesicc|e o|erti
The Jevotional practice ol attaining perlection through saintly association.

seoovesi
The last ol the lour spiritual orJers ol lile vhich JemanJs severing ol vorlJly ties.

Setvevae
The lirst ol the lour yugas or ages.

Page 77

s:veeerec|e
Ollences one commits in the course ol renJering vorship anJ service to the
Supreme LorJ.

Sirsestere
A collection ol eight verses, the only composition lelt lehinJ ly LorJ Caitanya.

siore
A Sanskrit verse

smereoe
The thirJ ol the eight limls ol Jevotional service rememlrance

smrti
A part ol the VeJic scriptures

srecc|e
Iaith

srati
Another name lor the VeJas.

sveraesicc|e
One vho has attaineJ the perlection ol leing situateJ in his original spiritual
sell.

sveraesicc|e o|erti
The Jevotional science that leaJs to svarupa siJJhi or perlection.

tiiere
The Vaisnavas markings on the tvelve Jillerent parts ol the loJy.

1r:tevae
The seconJ ol the cycle ol lour yugas or ages

1aiesi
The holy plant vorshippeJ in InJia knovn as the holy lasil.

taiesimeie
BeaJs maJe lrom Tulasi tvigs anJ stems together vith IJ8 ol them anJ useJ lor chanting the
LorJs holy names.

attemeec|ireri
AJvanceJ Jevotee, or lirst class Jevotee.

\eiraot|e
The spiritual aloJe ol LorJ Narayana, Visnu.

veisoeves
Devotees ol LorJ Visnu, Krsna.
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veoerest|e
The thirJ ol the lour spiritual orJers ol lile vhere one retires lrom social activities.

veroesreme
A system ol VeJic society vhich JiviJes the society into lour social anJ spiritual orJers.

veroesreme c|erme
VeJic religious society ol varnasrama

\:ces
The lour VeJas, religious scriptures ol the HinJus anJ the olJest knovn scripture in history.

v:cic meotres
Hymns anJ chants lrom the VeJas.

virere
Translormation

\reec|eme
A hunJreJ anJ sixty lour square miles area in Mathura vhere LorJ Krsna perlormeJ His glorious
pastimes.

\roceveoe
A village in Vraja

voe
The process ol union vith the Supreme LorJ.

ve|reamere|ere|
A passage lrom a lamous romantic poem in Sanskrit that LorJ Caitanya reciteJ vhile Jancing in
lront ol LorJ ]agannathas rath.

varteveireve
The path ol renunciation that teaches Jetachment through utilising everything in the LorJs
service lor His satislaction

Prema Vivarta

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Srila Jagadananda Pandita `s Prema Vivarta

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