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 śrī śrī guru-gaurāṅgau jayataḥ

The Ambrosial Advice of

Śrī Rūpa Gosvāmī

with the commentaries of

Śrī Rādhā-ramaṇa dāsa Gosvāmī
Śrī Bhaktivinoda Ṭhākura
Śrī Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda

and an abridgment of 12 essays by

Śrīla Bhaktivinoda Ṭhākura
on verses 2 & 3

Translated from the Hindi edition of

Śrī Śrīmad Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja

Vrindavan • New Delhi • San Francisco

Śri Upadeśāmṛta
First Edition ~ 1997 (10,000 copies)
Second Edition ~ 2003 (5000 copies)
Third Edition ~ September 2018 (1,000 copies)
Printed at Spectrum Printing Press Pvt. Ltd. (New Delhi, India)

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© 1997 Gaudiya Vedanta Publications. Some Rights Reserved.

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Verse translations that are marked with an asterisk (*) are by Śrīla Bhaktivedānta
Svāmī Mahārāja © Bhaktivedanta Book Trust International. All rights reserved.
Cover art work and design by Nilambarī dāsī. Used with permission.
ISBN 9781633161726
Library of Congress Control Number: 2018957200
Cataloging in Publication Data--DK
Courtesy: D.K. Agencies (P) Ltd. <[email protected]>
Rūpagosvāmī, active 16th century, author.
Ś rī Upadeśāmṛta / the ambrosial advice of Ś rī Rūpa Gosvāmī ; with
the commentaries of Ś rī Rādhā-Ramaṇa Dāsa Gosvāmī, Ś rī Bhaktivinoda
Ṭhakura, Ś rī Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda ; and an
abridgment of 12 essays on verses 2 & 3 by Ś rīla Bhaktivinoda Ṭhākura ;
translated from the Hindi edition of Śrī Śrīmad Bhaktivedānta Nārāyaṇa
Gosvāmī Mahārāja. -- Third edition.
pages cm
English and Sanskrit.
Includes bibliographical references and index.
ISBN 9781633161726
1. Spiritual life--Chaitanya (Sect) 2. Krishna (Hindu deity)--Cult.
I. Rādhā-Ramana Dāsa Gosvāmī, writer of added commentary. II. Ṭhākkura,
Bhaktibinoda, writer of added commentary. III. Bhakti Siddhanta
Saraswati, 1874-1936, writer of added commentary. IV. Rūpagosvāmī,
active 16th century. Upadeśāmṛta. V. Rūpagosvāmī, active 16th century.
Upadeśāmṛta. English. VI. Title.
LCC BL1237.32.R8713 2018 | DDC 294.544 23
 Contents

Introduction.....................................................................................................i

Editors’ Preface............................................................................................ix

Śrī Upadeśāmṛta
Verse One......................................................................................................... 3
Six Urges Unfavourable to Bhakti
and Worthy of Rejection

Verse Two.......................................................................................................17
Six Impediments to Bhakti

Verse Three...................................................................................................25
Six Vows Favourable for Bhakti

Verse Four......................................................................................................31
Association That Nourishes Bhakti

Verse Five.......................................................................................................35
Service Rendered by an Intermediate Devotee
to the Three Kinds of Vaiṣṇava

Verse Six.........................................................................................................41
It is Forbidden to View the Transcendental Vaiṣṇavas
with Material Vision

Verse Seven...................................................................................................45
The Process of Performing Bhajana of
Śrī Kṛṣṇa’s Names and Pastimes

Verse Eight....................................................................................................49
The Process of Bhajana & the Best Place
for Performing Bhajana
Verse Nine......................................................................................................55
What is the Topmost Holy Place?

Verse Ten........................................................................................................59
Who is Śrī Kṛṣṇa’s Dear Most Beloved?

Verse Eleven.................................................................................................63
The Glories of Śrī Rādhā-kuṇḍa

Six Essays by Śrīla Bhaktivinoda Ṭhākura

on The Six Faults Obstructive to Bhakti
Upadeśāmṛta Verse 2

(1) Atyāhāra: Overeating or Over-collecting....................................73

(2) Prayāsa: Over-endeavouring...........................................................81
(3) Prajalpa: Mundane Talk.....................................................................91
(4) Niyamāgraha: Adherence to Rules Below or Above
One’s Qualification & Non-adherence to Rules.....................101
(5) Jana-saṅga: Associating with Those Averse to Bhakti.......111
(6) Laulya: Restlessness, Greed & Desire.......................................121

Six Essays by Śrīla Bhaktivinoda Ṭhākura

on The Six Virtues of a Practitioner of Bhakti
Upadeśāmṛta Verse 3

(1) Utsāha: Enthusiasm.........................................................................135

(2) Niścaya: Firm Resolve.....................................................................143
(3) Dhairya: Patience & Forbearance..............................................157
(4) Tat-tat-karma-pravartana: Performing Activities
Favourable for Bhakti.....................................................................167
(5) Saṅga-tyāga: Relinquishing Mundane Association............187
(6) Sādhu-vṛtti: Adopting the Virtuous Conduct
of Pure Devotees...............................................................................205

Glossary.......................................................................................................245
 © Subala-sakhā dāsa. Used with permission

Śrī Śrīmad Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja

Śrī Śrīmad Bhaktivedānta Vāmana Gosvāmī Mahārāja
Śrī Śrīmad Bhaktivedānta Svāmī Mahārāja
© BBT Inc. Used with permission. All rights reserved. www.krishna.com
Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī Mahārāja
Śrī Śrīmad Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda
Śrīla Bhaktivinoda Ṭhākura
Śrī Rādhā-ramaṇa dāsa Gosvāmī
Painting courtesy of Śrī Padmanābha Gosvāmī, Śrī Rādhā-ramaṇa Mandira, Vṛndāvana
Śrīla Rūpa Gosvāmī
 Introduction
[translated from the Hindi edition]

Ś rī Upadeśāmṛta is highly revered in the Śrī Gauḍīya Vaiṣṇava

spiritual community (sampradāya). Resplendent with the inner
sentiment and outer complexion of Śrīmatī Rādhikā, Śrī Caitanya
Mahāprabhu is the inaugurator of the congregational chanting of
Śrī Kṛṣṇa’s holy names (śrī nama-saṅkīrtana) and the bestower of
that most elevated, radiant divine love for Śrī Kṛṣṇa that had never
been given before. For the benefit of all living beings, Śrīla Rūpa
Gosvāmī churned the ocean of Śrīman Mahāprabhu’s instructions
and extracted the essence in the form of Śrī Upadeśāmṛta. The
instructions given in this book are indispensable for practitioners
(sādhakas) of the devotional path (bhakti). Without following these
instructions, entering the realm of pure devotion and especially
following the intricate and elevated path of spontaneous devotion
(rāgānuga-bhakti) is not only difficult, but impossible.
We learn from the diary of Govinda dāsa, the personal servant
of the prema-avatāra (incarnation of divine love), Śrī Caitanya
Mahāprabhu, that prior to returning to His eternal, unmanifest
pastimes, Mahāprabhu remained constantly overwhelmed in a highly
inflamed (sūddīpta) mood of divine separation (vipralambha). At
that time Mahāprabhu’s two intimate, eternal servitors, Śrī Svarūpa
Dāmodara and Śrī Rāya Rāmānanda, would try to pacify Him by
singing verses that were relevant to His mood. On one occasion
Mahāprabhu was sitting with His devotees on the shore of the ocean
engaged in hearing narrations concerning Kṛṣṇa (kṛṣṇa-kathā).
Seeing the dense grove of trees lining the shore of the blue ocean
and the tall sand dunes, remembrance of Govardhana Hill and the
Yamunā River with the many beautiful gardens and groves (kuñjas)
situated on her banks suddenly sprang up inside Him. Then He

-i-
Śrī Upadeśāmṛta

began bitterly weeping in separation from Kṛṣṇa. When after some

time His excitement subsided and He became peaceful, He gave the
assembled devotees some instructions in a soft and sweet voice.
Those instructions comprise the verses of this Śrī Upadeśāmṛta.
From the very beginning it is compulsory for sādhakas desirous
of entering the realm of bhakti to renounce activities that are
unfavourable for progress in spiritual life. These include the urges
of mind, speech, anger, tongue, stomach and genitals, as well as
avoiding overeating, unnecessary endeavours, useless conversation,
improper compliance with the rules and regulations of devotion, bad
association, and either greed or the restlessness of the mind to adopt
worthless opinions. Simultaneously it is imperative to adopt those
things that nourish one’s bhakti, such as enthusiasm, determination,
patience, the good behaviour associated with bhakti and the ideals
for devotional life that have been established by pure devotees.
After progressing somewhat, one should engage in the six
kinds of devotee association, give appropriate respect to the three
levels of Vaiṣṇavas and serve them accordingly. Finally, while
residing either physically or mentally in Vraja and following in the
footsteps of devotees who possess deep love for Kṛṣṇa and who
are adept at relishing the devotional mellows of Vraja (vraja-rasa),
one should constantly engage his tongue and mind in chanting
and remembering Śrī Kṛṣṇa’s names (nāma), form (rūpa), qualities
(guṇa) and pastimes (līlā). Just as Śrīmatī Rādhikā is the most dear
to Kṛṣṇa, similarly Her pond (kuṇḍa) is also the most dear to Him.
Therefore, practitioners of bhakti must certainly take shelter of
the embodiment of the ultimate devotional ecstasy (mahābhāva),
Śrīmatī Rādhikā, and Her pond, Śrī Rādhā-kuṇḍa. Śrī Caitanya
Mahāprabhu completely preserved this topmost essence of all
instructions within the verses of Śrī Upadeśāmṛta.

The Eminently Glorious Author of

Śrī Upadeśāmṛta, Śrī Rūpa Gosvāmī
Who does not know the author of Śrī Upadeśāmṛta, Śrī Rūpa Gosvāmī?
His ancestry was a royal dynasty of bhāradvāja-gotrī brāhmaṇas from

- ii -
 Introduction

Karnataka, South India, who were particularly knowledgeable in

the Yajur Veda. Impelled by some special circumstances, his great-
grandfather Śrī Padmanābha left his ancestral home and settled in
Bengal in a village named Naīhāṭī, which is situated on the banks of
the Bhāgīrathī River. Padmanābha’s grandson Śrī Kumāradeva had
three sons: Amara, Santoṣa and Vallabha.
Later they became famous as Śrī Sanātana Gosvāmī, Śrī Rūpa
Gosvāmī and Śrī Anupama. Impressed with their extraordinary
scholarship, qualifications and virtuous conduct, the Muslim ruler
of Bengal at that time, Hussain Shah, gave Rūpa and Sanātana the
titles Sākara Mallika and Dabīra Khāsa and made them his prime
minister and personal secretary. But after some time they came into
contact with the saviour of Kali-yuga, Śrī Caitanya Mahāprabhu.
Renouncing their colossal wealth and all worldly relationships,
they became distinguished ascetics, fully dedicating themselves
to serving the internal desire of Śrī Rādhā-Kṛṣṇa. On the order
of Mahāprabhu they restored the forgotten holy places of Vraja-
maṇḍala, re-established the proper methods for deity worship,
composed authoritative scriptures on bhakti and established the
codes of good conduct for devotional life.
Again manifesting the famous Śrī Govindajī deity in Vṛndāvana,
constructing a massive, beautiful temple and establishing an
opulent standard of worship for the deity is all accredited to
Śrī Rūpa Gosvāmī alone. He appeared in the year 1489 and
disappeared in 1564. In Śrī Jīva Gosvāmī’s Laghu-Vaiṣṇava-
toṣaṇī commentary on Śrīmad-Bhāgavatam, we find the following
authoritative list of the literatures he composed: (1) Śrī Haṁsadūta,
(2) Śrī Uddhava-sandeśa, (3)Śrī Kṛṣṇa-janma-tithi-vidhi, (4) Śrī
Bṛhat-kṛṣṇa-gaṇoddeśa-dīpikā, (5) Śrī Laghu-kṛṣṇa-gaṇoddeśa-
dīpikā, (6) Śrī Stava-mālā, (7) Śrī Vidagdha-mādhava-nāṭaka, (8)
Śrī Lalita-mādhava-nāṭaka, (9) Śrī Dāna-keli-kaumudī, (10) Bhakti-
rasāmṛta-sindhu, (11) Ujjvala-nīlamaṇi, (12) Śrī Prayuktākhya-
candrikā, (13) Śrī Mathurā-māhātmya, (14) Śrī Padyāvalī, (15) Śrī
Nāṭaka-candrika, (16) Śrī Laghu-bhāgavatāmṛta, (17) Śrī Sāmānya-
virudāvalī-lakṣaṇa and (18) Śrī Upadeśāmṛta.

- iii -
Śrī Upadeśāmṛta

Śrī Rādhā-ramaṇa dāsa Gosvāmī,

Author of the Upadeśa-prakāśikā Commentary
Śrī Rādhā-ramaṇa dāsa Gosvāmī composed a Sanskrit commentary
on Śrī Upadeśāmṛta, named Upadeśa-prakāśikā, which is brief, yet
essential. He appeared in the dynasty of the Vṛndāvana Gosvāmīs
who serve Rādhā-ramaṇa, the deity who was established and
served by Śrī Gopāla Bhaṭṭa Gosvāmī. His father’s name was Śrī
Govardhana-lāla Gosvāmī and his grandfather’s name was Śrī
Jīvana-lāla Gosvāmī. Śrī Jīvana-lāla Gosvāmī was his initiating
spiritual master (dīkṣā-guru) and also his instructing spiritual
master (śikṣā-guru). Rādhā-ramaṇa dāsa Gosvāmī was a great
scholar, author and poet in Sanskrit and Hindi. His Dīpikā-dīpanī
commentary on Śrīmad-Bhāgavatam is highly respected among
scholars. Similarly his Upadeśa-prakāśikā commentary is highly
revered in Vaiṣṇava society.

Śrī Saccidānanda Bhaktivinoda Ṭhākura,

Author of the Pīyūṣa-varṣiṇī-vṛtti Commentary
By composing hundreds of books on bhakti, Bhaktivinoda Ṭhākura
re-established in this modern era, which is degraded by excessive
sensual pleasure, the flow of pure devotion (śuddha-bhakti), which
had temporarily stopped. He is an intimate, eternal devotee of Śrī
Caitanya Mahāprabhu. Due to his having propagated in different
ways the pure philosophy of divine love (prema-dharma) exhibited
and preached by Śrīman Mahāprabhu, he is famous as the Seventh
Gosvāmī. Because he manifested Mahāprabhu’s holy names
(śrī gaura-nāma), Mahāprabhu’s holy land (śrī gaura-dhāma),
Mahāprabhu’s innermost desire (śrī gaura-kāma) and the narrations
of Mahāprabhu’s pastimes (śrī gaura-līlā), he is considered the
incarnation of Vyāsa in Mahāprabhu’s pastimes.
He appeared in an educated and cultured family on 2nd
September, 1838, in the village of Vīranagara, which is near the
place of Mahāprabhu’s appearance, Śrīdhāma Māyāpura, in West
Bengal. His childhood name was Śrī Kedaranātha Datta. He was
a scholarly and ingenious student. During his household life, he

- iv -
 Introduction

held a high position as a government official under the rule of

the British Rāja. During that time he served the innermost desire
of Śrī Gaurasundara by translating the Upaniṣads, the Brahma-
sūtra, Śrīmad-Bhāgavatam, Bhagavad-gītā and the commentaries of
the Gosvāmīs, by composing his own devotional books, and by
publishing weekly and monthly spiritual journals. In addition,
he established nāma-haṭṭa programmes for the distribution of
harināma-saṅkīrtana and hari-kathā from village to village and
town to town, and he revived many forgotten holy places.
In the end he renounced his wealth and family and took up
permanent residence at Śrī Svānanda-sukhada-kuñja, a garden in
Śrī Godruma that is situated on the banks of the divine Bhāgīrathī
River within the boundary of Śrīdhāma Navadvīpa. There he
remained possessionless and established the ideal of the system for
practising spontaneous devotional worship (rāgānuga-bhajana). If
he had not appeared in this world, Mahāprabhu’s birthplace, the
places where Mahāprabhu performed pastimes and Mahāprabhu’s
instructions would still be concealed. Today, in all corners of the
world, harināma-saṅkīrtana is being joyously celebrated and the
very high waves of śrī gaura-kṛṣṇa bhakti are inundating the entire
world. Thousands of educated Western youths are drinking the
mellows of devotion (bhakti-rasa) and dancing, being overcome
with spiritual joy. It is none other than Bhaktivinoda Ṭhākura who
again inaugurated this flow of bhakti.
He composed approximately one hundred books in Sanskrit,
Bengali, Hindi, English, Oriya and other languages. The names of
a few of them are as follows: commentaries on ancient scriptures
such as the Brahma-sūtra, Bhagavad-gītā, some of the Upaniṣads,
Śrīmad-Bhāgavatam and Śrī Caitanya-caritāmṛta; and his own
compositions such as Jaiva-dharma, Śrī Caitanya-śikṣāmṛta, Śrī
Caitanya Mahāprabhura Śikṣā, Datta-kaustubha, Śrī Kṛṣṇa-saṁhitā,
Tattva-viveka, Śrī Bhajana-rahasya, Daśa-mūla-śikṣā, Śaraṇāgati,
Gītāmālā, Kalyāṇa-kalpataru, Harināma-cintamaṇī, Prema-pradīpa
and Śrī Caitanya Mahāprabhu – His Life and Precepts. He disappeared
from this world on 23rd June, 1914.

-v-
Śrī Upadeśāmṛta

Śrī Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda,

Author of the Anuvṛtti Commentary
Śrī Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda appeared
in Jagannātha Purī on Friday, 3rd February, 1874, the day of kṛṣṇa-
pañcamī in the month of Māgha. His father and śikṣā-guru was the
famous eternal devotee of Śrīman Mahāprabhu, Śrī Bhaktivinoda
Ṭhākura. His childhood name was Śrī Vimalā Prasāda. From
childhood he was an extraordinary scholar, a spiritual genius and
righteous in his conduct. At the age of fifteen, due to his expertise in
all branches of knowledge, the community of elevated Vaiṣṇavas of
that time adorned him with the title “Śrī Siddhānta Sarasvatī”, which
means he who personifies the wisdom of all established truths.
In 1918, he accepted the renounced order (sannyāsa) and became
known as parivrājakācārya Śrī Bhaktisiddhānta Sarasvatī. His dīkṣā-
guru was the supremely worshipful Śrīmad Gaura-kiśora dāsa Bābājī
Mahārāja. In Śrīman Mahāprabhu’s birthplace of Śrīdhāma Māyāpura
he established his original monastery (maṭha), the Śrī Caitanya Maṭha.
He went on to establish approximately sixty-four maṭhas in Bengal,
Bihar, Orissa, Madras, Mumbai, Delhi, Uttar Pradesh and throughout
the whole of India, as well as in Western and Eastern countries. In these
he taught educated and cultured youths the premamayi (saturated
with divine love) instructions of Śrīman Mahāprabhu. Attracting them
by his heart-touching instructions and his ideal devotional character,
he initiated them into the renounced order (tridaṇḍa-sannyāsa), sent
them to preach both domestically and internationally, and inspired
them to publish spiritual journals in various languages.
He also established the Vaiṣṇava system of occupational duties
known as daiva-varṇāśrama. Travelling throughout India, with
profound enthusiasm he preached śuddha-bhakti and inspired
others to do the same. By publishing his own devotional books and
periodicals as well as the Upaniṣads, the Purāṇas, the Brahma-sūtra,
Śrīmad-Bhāgavatam, Bhagavad-gītā, the books of the Gosvāmīs and
authoritative books of the four sampradāyas, he further expanded
the enormous storehouse of Śrī Gauḍīya devotional literature. The
world will remain forever indebted to this great personality.

- vi -
 Introduction

My supremely worshipful Śrī Gurudeva, the crest-jewel of topmost

swan-like (paramahaṁsa) Vaiṣṇavas, Śrī Śrīmad Bhakti Prajñāna
Keśava Gosvāmī Mahārāja, is his devoted disciple, a guardian of
the Śrī Gauḍīya sampradāya and founding preceptor (ācārya) of the
Gauḍīya Vedānta Samiti and all the maṭhas throughout India under
its jurisdiction. Besides publishing his own books, he re-published
many of Bhaktivinoda Ṭhākura’s writings. By his special mercy and
inspiration, devotional literatures are steadily being published by the
Śrī Gauḍīya Vedānta Samiti.
Lastly, I am especially obliged to the present day head and ācārya of
the Gauḍīya Vedānta Samiti, parivrājakācārya Śrī Śrīmad Bhaktivedānta
Vāmana Mahārāja. It is only by his special enthusiasm and inspira­tion
that this Hindi edition of Śrī Upadeśāmṛta is now being published, and
I am most indebted to him for this. May he kindly deliver this edition
into the lotus hands of our revered śrī gurudeva and thus fulfil his
innermost desire. This is my fervent prayer at his respected feet.
I am fully confident that by reading this book, faithful persons
who are desirous of bhakti will become qualified to obtain the prema-
dharma taught by Śrī Caitanya Mahāprabhu and that venerable
devotees will be greatly delighted. May Śrī Śrī Guru-Gaurāṅga-Rādhā-
Vinoda-bihārījī bestow Their plentiful, merciful blessings upon us. At
Their lotus feet I offer this humble prayer (from Śrīla Raghunātha dāsa
Gosvāmī’s Śrī Muktā-caritra, Concluding Prayers 1):
ādadānas tṛṇaṁ dantair
idaṁ yāce punaḥ punaḥ
śrīmad-rūpa-padāmbhoja-
dhūliḥ syāṁ janma-janmani
Clasping a straw between my teeth, repeatedly I beg to obtain
the dust of Śrīla Rūpa Gosvāmī’s lotus feet birth after birth.

A servant of the servant of the Vaiṣṇavas,

Tridaṇḍi-bhikṣu Śrī Bhaktivedānta Nārāyaṇa
the holy day of Akṣaya-tṛtīyā, 1984
Śrī Keśavajī Gauḍīya Maṭha
Mathurā, Uttar Pradesh, India

- vii -
 Editors’ Preface

W e are delighted to present the third English edition of Śrī

Upadeśāmṛta, a translation of the Hindi edition of nitya-līlā-
praviṣṭa oṁ viṣṇupāda śrī Śrīmad Bhaktivedānta Nārāyaṇa Gosvāmī
Mahārāja (Śrīla Gurudeva).
In Śrīla Nārāyaṇa Gosvāmī Mahārāja’s later Hindi editions
of this book, he included an abridgement of Śrīla Bhaktivinoda
Ṭhākura’s twelve essays on Verses Two and Three. Therein, he
wrote a separate preface, as follows:

In the addendum of this book, we have included twelve articles

by Śrīla Bhaktivinoda Ṭhākura that were first published in the
magazine Śrī Sajjana-toṣaṇī [Volume 10, Numbers 9–11; Volume
11, Numbers 2, 4, 5, 6 and 7]. They were later translated into Hindi,
India’s national language, for the magazine Śrī Bhāgavata-patrikā.
This supplement has greatly increased the value of this book.

Following suit, this current English edition contains the

abridgment of those important essays.
The word-for-word synonyms for the verses of Śrī Upadeśāmṛta
are presented in anvaya  format, meaning the natural order of the
words in an English sentence. The Sanskrit word anvaya literally
means “the natural order or connection of words in a sentence”. 
We pray that Śrīla Gurudeva, Śrīla Bhaktivinoda Ṭhākura,
Śrīla Rūpa Gosvāmī, and the authors of the commentaries within
are pleased with this presentation. We beg the respected reader to
please forgive us for any errors.

Aspiring to serve Śrī Guru and the Vaiṣṇavas

The Publication team
3 September 2018
Śrī Kṛṣṇa Janmāṣṭamī

- ix -
Śrī Upadeśāmṛta

Śrī Upadeśāmṛta
Translation  – Prema-vilāsa dāsa • Translation consultant:
Navadvīpa dāsa • Sanskrit check: Atula-kṛṣṇa dāsa • Editing:
Prema-vilāsa dāsa, Lavaṅga-latā dāsī • Proofreading: Ṛṣabhadeva
dāsa, Śānti dāsī

Essays on Verses 2 & 3 

Translation: Rādhā-Govinda dāsa • Translation Fidelity Check:
Prema dāsa, Pūrṇimā dāsī, Prīti dāsī • Translation Consultants:
Amala-kṛṣṇa dāsa, Candraśekhara dāsa, Madhukara dāsa, Śrīvāsa
dāsa, Manjulatā dāsī • Editing: Sanātana dāsa, Vaijayantī-mālā dāsī
• Proofreading: Madhukara dāsa, Sulatā dāsī

Text design and layout: Kṛṣṇa-karuṇya dāsa

Cover artwork and design: Nīlambarī dāsī (Australia)

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 VERSE ONE
Six Urges Unfavourable to Bhakti
and Worthy of Rejection
vāco vegaṁ manasaḥ krodha-vegaṁ
jihvā-vegam udaropastha-vegam
etān vegān yo viṣaheta dhīraḥ
sarvām apīmāṁ pṛthivīṁ sa śiṣyāt

Anvaya
dhīraḥ – a wise and self-controlled person, free from desires for material
enjoyment, liberation and mystic perfection; yaḥ – who; viṣaheta –
can subdue; etān – all these; vegān – overwhelming passions; vācaḥ
vegam – the impetus of speech; manasaḥ vegam – the agitation of the
mind; krodha vegam – the onset of anger; jihvā-vegam – the vehemence
of the tongue; udara-upastha-vegam – the urge of the belly and the
agitation of the genitals; saḥ – he; śiṣyāt – can instruct; imām – this;
sarvām – entire; pṛthivīm – world; api – even.

Translation
A wise and self-composed person who can subdue the impetus to
speak, the agitation of the mind, the onset of anger, the vehemence
of the tongue, the urge of the belly and the agitation of the genitals
can instruct the entire world. In other words, all persons may
become disciples of such a self-controlled person.

Maṅgalācaraṇa
by Śrī Śrīmad Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja
I first of all offer repeated obeisances (praṇāmas) unto my most
worshipful śrī-gurudeva, nitya-līlā-praviṣṭa oṁ viṣṇupāda aṣṭottara-
śata śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī, unto my

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Śrī Upadeśāmṛta

parama-gurudeva, Śrī Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī

Prabhupāda, who wrote the Anuvṛtti commentary, unto my
parātpara-gurudeva, Śrī Śrīmad Bhaktivinoda Ṭhākura, who wrote
the Pīyūṣa-varṣiṇī commentary, unto Śrī Rādhā-ramaṇa dāsa
Gosvāmī, the servant of the Śrī Rādhā-ramaṇa deity, who wrote the
Upadeśa-prakāśikā-ṭīkā, unto Śrī Rūpa Gosvāmī, who wrote this
Śrī Upadeśāmṛta and whose only wealth is the amorous mellow of
devotion (śṛṅgāra-rasa), and to his worshipful deity, Śrī Caitanya
Mahāprabhu, who is decorated with the inner sentiment and bodily
complexion of Śrī Rādhā. Falling at their feet again and again, I am
beginning this translation of the Upadeśa-prakāśikā-ṭīkā.

Upadeśa-prakāśikā-ṭīkā
by Śrī Rādhā-ramaṇa dāsa Gosvāmī
Let there be all victory for Śrī Rādhā-ramaṇa. I offer prayers unto
Śrī Caitanya Mahāprabhu, who is accompanied by the unfet­
tered ascetic (avadhūta) Śrī Nityānanda Prabhu, the identical
manifestation of Śrī Baladeva, by Śrī Advaita Ācārya, the incarnation
of Mahā-Viṣṇu, by His potencies such as Śrī Gadādhara and by His
associates like Śrīvāsa. I take shelter of that Mahāprabhu, who is
the fountainhead of all potencies of the world. I offer prayers with
great respect and affection unto Śrī Rūpa Gosvāmī, whose entire
wealth is śṛṅgāra-rasa. This means that the sole purpose of his life
is to describe śṛṅgāra-rasa, also known as unnatojjvala-prema-rasa,
the highest and most radiant divine love of Śrī Rādhā-Kṛṣṇa. He
is always immersed in the service of the lotus feet of Śrī Rādhā-
Govinda. He has purified all the living entities of this world by
giving instructions on the methodology by which this type of prema
may be obtained. I offer praṇāma unto Śrī Gopāla-bhaṭṭa Gosvāmī,
who is very merciful to the destitute and wretched living entities,
who are enamoured with the external energy. I offer praṇāma
once more unto the ocean of mercy Śrī Caitanya Mahāprabhu,
the incarnation who sanctifies this Kali-yuga, who distributes śrī-
harināma and love of God (bhagavat-prema) and who delivers the
souls (jīvas) of this Earth. I offer prayers unto Śrī Gopīnātha dāsa,

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 Verse One

a disciple of Śrī Gopāla Bhaṭṭa and servant of Śrī Rādhā-ramaṇa,

who has benedicted innumerable living entities by bestowing śrī
gaura-bhakti. I offer praṇāma unto my gurudeva, Śrī Jīvana-lāla, of
whom I am the grandson and servant. Offering praṇāma unto all
of them, I am beginning this brief explanation of the verses of Śrī
Upadeśāmṛta, written by Śrī Rūpa Gosvāmī for the benefit of the
sādhakas.
In Bhakti-rasāmṛta-sindhu, Śrī Rūpa Gosvāmī has defined
uttama-bhakti as the cultivation of activities for Śrī Kṛṣṇa, performed
with a favourable mood, which is devoid of all other desires and
which is not covered by knowledge aiming at the oneness of the
jīvas with the Lord (jñāna) or by activity not meant exclusively for
the Lord’s pleasure (karma). How can such uttama-bhakti manifest
in persons whose hearts are filled with shortcomings such as lust
and anger? In the Padma Purāṇa it is said:

śokāmarṣādibhir bhāvair
ākrāntaṁ yasya mānasam
kathaṁ tatra mukundasya
sphūrti-sambhāvanā bhavet

How can Śrī Mukunda ever be manifest to a person whose heart

is invaded by lamentation, anger and other agitations?

The purport of this statement is that when contaminations

such as lust, anger and greed arise within the mind, the six
overwhelming passions mentioned in the original verse cause the
mind to become thoroughly engrossed in fleeting objects of sensual
gratification. The cultivation of unalloyed bhakti is never possible
in such a contaminated heart. Therefore, the instruction is given
here to subdue these passions, which impede the development of
bhakti. The sādhaka who can tolerate these passions can instruct the
entire world. The conclusion is that a sādhaka who has conquered
his senses and subdued these passions can purify all the jīvas of
the world by his resolute and pure uttama-bhakti. Everyone may
become the disciple of such a great personality.

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Śrī Upadeśāmṛta

In Śrīmad-Bhāgavatam (11.14.24) it is said:

vāg gadgadā dravate yasya cittaṁ

rudaty abhīkṣṇaṁ hasati kvacic ca
vilajja udgāyati nṛtyate ca
mad-bhakti-yukto bhuvanaṁ punāti

My dear Uddhava, My devotee whose voice becomes choked

up with prema, whose heart softens and begins to flow with
spiritual emotion, who cannot cease from crying even for an
instant, who sometimes bursts into laughter, sometimes begins
to sing very loudly, abandoning all shyness, and sometimes
dances, purifies not only himself but the entire world.

It is essential to note here that by subduing the six passions

described already, what is obtained is merely the qualification to enter
the realm of bhakti. These are not direct limbs of devotional practice
(sādhana-bhakti) but, rather, the doorway through which one may
enter the realm of bhakti. Because bhakti is the self-manifest function
of the Lord’s internal potency (svarūpa-śakti), when it makes its
appearance these six passions automatically become pacified.

Pīyūṣa-varṣiṇī-vṛtti
(Commentary in the form of a nectarean shower)
by Śrī Bhaktivinoda Ṭhākura

śrī godruma-candrāya namaḥ

Obeisance unto Śrī Caitanya Mahāprabhu, the moon of Śrī

Godruma.

yat kṛpā-sāgarodbhūtam
upadeśāmṛtaṁ bhuvi
śrī-rūpena samānītaṁ
gauracandraṁ bhajāmi tam

I worship Śrī Gauracandra, the ocean of mercy from which arose a

stream of nectar collected by Śrī Rūpa Gosvāmī and brought forth
in this world as Śrī Upadeśāmṛta.

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 Verse One

natvā grantha-praṇetāraṁ
ṭīkā-kāraṁ praṇamya ca
mayā viracyate vṛttiḥ
pīyūṣa-pariveśanī

Bowing down with great humility, I offer praṇāma unto the

author of Śrī Upadeśāmṛta, Śrī Rūpa Gosvāmī, and unto the
commentator, Śrī Rādhā-ramaṇa dāsa Gosvāmī. Thus I begin
this commentary, which is an offering of nectar.

anyābhilāṣitā-śūnyaṁ
jñāna-karmādy anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
Bhakti-rasāmṛta-sindhu (1.1.11)

The cultivation of activities that are meant exclusively for the

pleasure of Śrī Kṛṣṇa, or in other words the uninterrupted flow
of service to Śrī Kṛṣṇa, performed through all endeavours of
the body, mind and speech, and through the expression of
various spiritual sentiments (bhāvas), which is not covered by
knowledge aimed at impersonal liberation (jñāna) or by reward-
seeking activity (karma), and which is devoid of all desires
other than the aspiration to bring happiness to Śrī Kṛṣṇa, is
called uttama-bhakti, pure devotional service.

Adopting all those things mentioned in the above verse as

favourable and renouncing all that is unfavourable, one adopts the
cultivation of activities meant exclusively for the pleasure of Śrī
Kṛṣṇa. It is this cultivation, or bhagavad-anuśīlana, which is the
primary objective of persons intent on bhajana. The acceptance
of that which is favourable and the rejection of that which is
unfavourable are not direct limbs (aṅgas) of śuddha-bhakti. Rather,
they are aspects of that faith which is characterized by surrender
(śaraṇāgati), which in turn bestows qualification for bhakti. This
is expressed as follows in the Vaiṣṇava-tantra (quoted in Bhakti-
sandarbha, Anuccheda 236):

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Śrī Upadeśāmṛta

ānukūlyasya saṅkalpaḥ
prātikūlyasya varjanam
rakṣiṣyatīti viśvāso
goptṛtve varaṇaṁ tathā
ātma-nikṣepa-kārpaṇye
ṣaḍ-vidhā śaraṇāgatiḥ

There are six symptoms of self-surrender: (1) Ānukūlyasya

saṅkalpa – fully surrendered sādhakas should accept only those
things that are favourable for prema-bhakti. (2) Prātikūlya-
vivarjana – they should completely reject those things that are
unfavourable for prema-bhakti. (3) Rakṣiṣyatīti viśvāsa – they have
firm faith that Śrī Kṛṣṇa is their only protector, that there is no
protector other than Kṛṣṇa, and that one cannot obtain protection by
any other activity. (4) Goptṛtve varaṇa – surrendered devotees have
absolutely no doubt that Kṛṣṇa is their only guardian and maintainer.
(5) Ātma-nikṣepa – offering the self to the Lord is expressed in this
attitude: “I am incapable of doing anything independently. Unless
Kṛṣṇa desires, no one can do anything.” Devotees who have no
other resort (ātma-nikṣepa) have this kind of faith. (6) Kārpaṇya –
humility is expressed as follows: “I am very fallen and insignificant.”
Unalloyed devotees are possessed of this very firm and simple faith.
To possess all these attitudes is called śaraṇāgati.

In this verse the instruction is given to abandon that which is

unfavourable. One who is able to tolerate the overwhelming passions
of speech, mind, anger, tongue, belly and genitals can instruct the
entire world. In the Padma Purāṇa it is said:

śokāmarṣādibhir bhāvair
ākrāntaṁ yasya mānasam
kathaṁ tatra mukundasya
sphūrti-sambhāvanā bhavet

How can Śrī Mukunda ever be manifest to a person whose heart

is invaded by lamentation, anger and other agitations?

The purport of this verse is that lust, anger, greed, illusion,

intoxication, envy and other irritations always arise within the mind

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 Verse One

and thus attract the mind toward material sense objects. This is
effected through six agencies: (1) by the urge to speak or the use of
words that create distress for others; (2) by the agitation of the mind
or the innumerable desires and plans fabricated within the mind;
(3) by anger or the use of harsh words; (4) by the vehemence of the
tongue or the greed to relish six kinds of taste, namely sweet, sour,
bitter, pungent, salty and astringent; (5) by the urge of the belly or
the drive to eat more than necessary; and (6) by the agitation of the
genitals or the desire for the cohabitation of men and women. Thus
agitated, the cultivation of śuddha-bhakti is not possible. In order to
make the heart of those who are pursuing the path of bhajana intent
on bhakti, Śrī Rūpa Gosvāmī has composed this verse first.
The attempt to restrain these six urges does not constitute
bhakti-sādhana, rather it is a staircase to ascend to the platform of
eligibility through which one may enter the temple of bhakti. On the
paths of fruitive activity (karma) and the cultivation of knowledge
(jñāna), one is instructed to curb these six urges. These instructions,
however, are not applicable for pure devotees. In the scriptures,
hearing, chanting and remembrance of the names, form, qualities
and pastimes of Śrī Kṛṣṇa are described as actual bhakti.
These six urges present various types of obstacles in the immature
stage for the practitioner entering the path of bhakti. At that time the
devotee, by taking shelter of the mood of exclusive śaraṇāgati and by
avoiding the ten kinds of offences to the holy name (nāma-aparādha),
becomes fit to dispel these obstacles through the power of harināma-
kīrtana and so on. The association of spotless saints (sādhus) plays a
very significant role in this matter. The Padma Purāṇa says:

śrutvāpi nāma-māhātmyaṁ
yaḥ prīti-rahito ’dhamaḥ
ahaṁ mamādi paramo
nāmni so ’py aparādha-kṛt

Those who, in spite of hearing the astonishing glories of the holy

name, maintain the conception that “I am this material body” and that
“worldly objects are ‘mine’ ” and who display no persistence in or love
for the utterance of the holy name are also offenders to the holy name.

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Śrī Upadeśāmṛta

The devotees are intent on practical renunciation (yukta-

vairāgya) and thus they remain aloof from dry renunciation.
Therefore, the regulation to abandon all contact with the sense
objects does not pertain to them. When the agitation of the mind
is withdrawn or, in other words, when one is devoid of thirst for
material enjoyment, the impetuosity of the eyes, the life air, the
hearing propensity and all other drives become pacified.
Therefore, persons who have gained victory over these
six overwhelming passions can conquer the entire world. The
instruction to tolerate these urges is given only for householder
devotees, because before giving up householder life one must first
have abandoned all types of urges.

Anuvṛtti
by Śrī Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda
The supremely compassionate Śrī Śacīnadana Gaurahari, who
purifies the fallen souls, displayed unlimited mercy toward the
jīvas, who are ravaged by the influence of Kali and averted from
the service of Śrī Kṛṣṇa, by manifesting the instructions known as
Śrī Śikṣāṣṭaka. In these verses He has very succinctly propounded
in the form of codes all the instructions regarding the truths of
sambandha1, abhidheya 2 and prayojana 3 for the living entities.
His most beloved Śrī Rūpa Gosvāmī heard all these extremely
confidential truths of devotional tenets (bhakti-tattva) from His
lotus mouth at Jagannātha Purī and Prayāga. Not only did he
hear these teachings, but the all-powerful embodiment of prema,
Śrī Caitanya Mahāprabhu, invested his heart with the potency by
which he could realize these confidential truths of bhakti. Śrī Rūpa
Gosvāmī revealed these instructions in simple and straightforward
Sanskrit language in his books such as Bhakti-rasāmṛta-sindhu,
Ujjvala-nīlamaṇi, Lalita-mādhava, Vidagdha-mādhava, Stava-mālā
1  Sambandha is the principle regarding the mutual relationship between the
Lord, the living entities and the material energy. –Ed.
2  Abhideya is the means by which the ultimate goal is achieved, in other words,
the practices of sādhana-bhakti. –Ed.
3  Prayojana is the ultimate goal of devotional life, kṛṣṇa-prema. –Ed.

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 Verse One

and others. These sacred jewels of literature are a mine of good

fortune filled with the priceless gems of prema. Śrī Upadeśāmṛta is
one such invaluable jewel of prema. It is a necklace for the devotees
of Mahāprabhu (gaura-bhaktas). Śrī Rūpa Gosvāmī collected the
essence of all the instructions of Śrī Caitanya Mahāprabhu and
offered it as a gift to the genuine sādhakas.
In Śrī Upadeśāmṛta two kinds of instruction are given. The first
is to give up things that are unfavourable to bhakti, and the second is
to adopt things that are favourable to bhakti. As long as the sādhaka
fails to apply these two kinds of instruction in his life, there is no
possibility that bhāva-bhakti 4 will manifest in his heart, what to speak
of prema-bhakti 5. At present, there are many persons who adhere
to various types of fabricated views, to doctrines that display only
an external veneer of religion but are actually opposed to bhakti, to
ideas that are contrary to the Vedas, to opportunistic views, and to
the doctrines of imitationism (sahajiyā), impersonalism (Māyāvāda)
and other diverse and contrary opinions. All such persons fear the
instructions given in the form of this Upadeśāmṛta, considering them
to be the personification of Yamarāja, he who administers punishment
to the deceased. But faithful persons who study and recite this
Upadeśāmṛta with great love and apply it in their lives will become
free from all kinds of doubt in regard to bhakti and will easily attain
first bhāva-bhakti and finally the most rare prema-bhakti. Therefore,
holding the dust of the lotus feet of the gurus following in the line of
Śrī Rūpa Gosvāmī upon my head, this Śrī Vārṣabhānavī-dayita dāsa,
the servant of the Lord of the life (prāṇanātha) of Vṛṣabhānu-nandinī
Śrīmatī Rādhikā, is setting down this commentary of Śrī Upadeśāmṛta

4 In Bhakti-rasāmṛta-sindhu (1.3.1), bhāva is defined as follows: “Bhāva-bhakti is

a special manifestation of the potency of unalloyed goodness (śuddha-sattva).
In other words, the constitutional characteristic of bhāva-bhakti is that it is a
phenomenon entirely constituted of śuddha-sattva. It is like a ray (kiraṇa) of
the sun of prema and it softens the heart by various tastes (ruci).” –Ed.
5 In Bhakti-rasāmṛta-sindhu (1.4.1), prema is defined as follows: “Bhāva-bhakti
which melts the heart much more so than in its initial stage, which greatly
augments the feeling of transcendental bliss, and which bestows a deep sense
of possessiveness (mamatā) in relationship to Śrī Kṛṣṇa is called prema by the
learned.” –Ed.

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Śrī Upadeśāmṛta

named Anuvṛtti. The purpose of doing so is to immerse the jīvas in

Śrī Bhakti-rasāmṛta-sindhu, which was revealed by Śrī Rūpa Gosvāmī
and which was practised and preached by the Vaiṣṇava preceptors
who follow Śrī Rūpa (rūpānuga-vaiṣṇava-ācāryas), such as Śrī Gaura-
kiśora dāsa Bābājī and Śrī Bhaktivinoda Ṭhākura.
There are three kinds of overwhelming passions observed in
worldly living entities attached to material sense enjoyment: the
urges of speech, mind and body. When one falls into the powerful
current of these three impetuous demands, it is very difficult to
gain deliverance. Falling into the stream of repeated birth and
death, such living entities are deprived of their spiritual well-being.
But self-controlled persons who tolerate these demands are not
overwhelmed by material sense enjoyment. They are competent to
vanquish this material world.
The demands of speech refer to the speculations of the followers
of impersonalism (nirviśeṣa-vādīs), which are opposed to bhakti; to
the logical deliberations of the result-oriented workers ensnared
in material activities, which stress the fruits of action; and to all
talk not related to the service of Śrī Kṛṣṇa but related to varieties
of desire for material enjoyment. The demands of speech do not
refer to those words that apply to the service of the Lord. On the
contrary, such talks should be considered as the fruit of tolerating
the demands of speech. Sometimes, although one adopts a vow
of silence, he expresses desires for material enjoyment and so on
simply by his bearing or by writing. These are also included within
the demands of speech.
The agitations of the mind are of two types: (1) avirodha-
prīti – unimpeded attachment and (2) virodha-yukta-krodha –
anger arising from impediments. Attachment for the faith of the
Māyāvādīs, veneration for the adherence to result-oriented activity
and belief in the ideas of those who have many desires not related
to the service of Kṛṣṇa, are three kinds of avirodha-prīti. Mere
indifference to the activities of the jñānīs, karmīs and persons
possessing other desires is but the unmanifest or undeveloped stage
of unimpeded attachment. When there is an impediment to the
fulfilment of material desires, when one fails to obtain the cherished

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 Verse One

fruit of one’s work, and when in spite of all endeavour one does not
obtain liberation (mukti), anger comes about. To meditate upon the
pastimes of Śrī Kṛṣṇa is not a form of mental agitation, rather it is
the means by which all mental agitation becomes pacified.
The demands of the body are also of three types: the urges of the
tongue, belly and genitals. Anxiousness to relish any of the six kinds
of taste 6 and greed to enjoy animal flesh, fish, eggs, wine, excessive
ghee, milk, rabaḍī (a condensed milk-sweet), cream and so on is
known as the impetuosity of the tongue. Sādhus also avoid eating
foods that are overly bitter or spiced with hot chilli. Consumption of
betel nut, the mixture of betel with various spices (pāna), cigarettes,
marijuana, hemp, opium and other intoxicating substances, as well
as onions and garlic, are also counted as impetuous demands of the
tongue. Sādhakas of bhakti must never indulge in these intoxicants.
One should very carefully save oneself from the vehemence of the
tongue by honouring the food remnants (mahā-prasāda) of Bhagavān
and His devotees. Although mahā-prasāda may be very tasteful, it is
not included within the demands of the tongue. By honouring it
with great faith one can conquer the demands of the tongue. But if
on the pretext of accepting prasāda one desires one’s own enjoyment
and cunningly relishes its taste, that is also included as the passion of
the tongue. To eat very costly and delicious food items such as rabaḍī
and cream offered to the demigods (devatās) at the houses of wealthy
persons is detrimental for renounced (niskiñcana) Vaiṣṇavas. In
order to satisfy the lust of the tongue one may become ensnared in
various types of reprehensible behaviour and bad association. In Śrī
Caitanya-caritāmṛta (Antya-līlā 6.227, 236) it is said:

jihvāra lālase jei iti-uti dhāya

śiśnodara-parāyaṇa kṛṣṇa nāhi pāya

bhālo na khāibe āra bhālo nā paribe

Persons who are prone to carnal pleasure and eating too much and
who run here and there to satisfy the greed of the tongue never
obtain Śrī Kṛṣṇa.

6  The six kinds of taste are sweet, sour, salty, pungent, bitter and astringent.

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Śrī Upadeśāmṛta

One should not wear elegant and expensive clothes, nor should
one eat delicious food.

Sādhakas should very carefully avoid these things. Gluttonous

persons usually suffer from different types of diseases. By eating too
much, many difficulties ensue. Persons who eat excessively generally
become subservient to the demands of the genitals and thus become
debauchees. By accepting bhagavat-prasāda in a suitable manner, by
observing Ekādaśī in accordance with the regulations and by serving
Kṛṣṇa, the demands of the belly are mitigated.
The demands of the genitals are of two types: in accordance with
scripture and not sanctioned by scripture. When a person who has
attained maturity marries in accordance with scriptural regulations
and observes the prescribed dharma for a householder (gṛhastha) by
following the proper behavioural codes for begetting good progeny,
he regulates the demand of the genitals. This is classified as sex
indulgence in accordance with scripture. There are many different
types of illicit sexual indulgence, such as transgressing scriptural
and social codes and accepting another man’s wife, lusting after eight
types of conjugal exchanges and enjoying the senses by artificial and
licentious means contrary to scriptural codes. Both householders
and renunciants who are sādhakas of bhakti should always remain
aloof from the demands of the tongue, belly and genitals.
In his book Prema-vivarta (7.3.1–4), the associate of Śrī
Caitanyadeva, Śrī Jagadānanda Paṇḍita, has said:

vairāgī bhāi! grāmya-kathā nā śunibe kāne

grāmya-vārtā nā kahibe jabe milibe āne

svapne o nā karo bhāi! strī sambhāṣaṇa

gṛhe strī chāḓiyā bhāi! āsiyācho vana

jadi cāho praṇay rākhite gaurāṅger sane

choṭa haridāser kathā thāke jeno mane

bhālo nā khāibe āra bhālo nā paribe

hṛdayete rādhā-kṛṣṇa sarvadā sevibe

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 Verse One

O Vaiṣṇava mendicant, O brother, whomever you should meet,

do not hear from him or speak with him about mundane subjects.
Do not speak intimately with a woman even in your dreams. O
brother, you should give up your wife and household and retire
to the forest. If you wish to develop love for the lotus feet of
Śrī Śacīnadana Gaurahari, then you should always remember
the example of Choṭa Haridāsa. If you desire bhagavad-bhakti,
then you should not eat delicious food or dress yourself very
luxuriously. In this way you should always serve Śrī Rādhā-
Kṛṣṇa within your heart.

Only one who is fully able to tolerate the six urges of the
body, mind and words that have already been described is fit to be
addressed by the title of “Gosvāmī”, or one who is the master of
his senses. Such Gosvāmīs are the true servants of Śrī Kṛṣṇa. Those
who, on the contrary, are controlled by these six demands should
be called go-dāsa, servant, or slave, of the senses, and not Gosvāmī.
Those who are go-dāsa, servants of the senses, are actually servants
of the illusory energy (māyā). If, therefore, they desire to become
servants of Kṛṣṇa, they should follow in the footsteps of those who
are truly Gosvāmīs. There is no means other than this. Those whose
senses are not controlled can never become devotees of Śrī Hari. In
Śrīmad-Bhāgavatam (7.5.30) Śrī Prahlāda Mahārāja has said:

matir na kṛṣṇe parataḥ svato vā

mitho ’bhipadyeta gṛha-vratānām
adānta-gobhir viśatāṁ tamisraṁ
punaḥ punaś carvita-carvaṇānām

O Father, materialistic persons are simply milling over that

which has already been milled and chewing that which has
already been chewed. Because their senses are not controlled
they are proceeding toward the dreadful hell of this material
existence, repeatedly trying to enjoy that which has already been
consumed. The intelligence of such materially attached persons
cannot be turned toward Bhagavān Śrī Kṛṣṇa either by their own
endeavour, by the instruction of others or by the association of
similar materialistic persons.

- 15 -
 VERSE TWO
Six Impediments to Bhakti
atyāhāraḥ prayāsaś ca
prajalpo niyamāgrahaḥ
jana-saṅgaś ca laulyaṁ ca
ṣaḍbhir bhaktir vinaśyati

Anvaya
atyāhāraḥ – eating too much or accumulating more than necessary;
prayāsaḥ – endeavours opposed to bhakti; ca – and; prajalpaḥ –
unessential and mundane talks; niyamāgrahaḥ – abandoning the
rules prescribed for one’s eligibility or adopting those rules that are
meant for others; ca – and; jana-saṅgaḥ – association with worldly
and sensualistic persons, association with women or men who are
attached to women, association with māyāvādīs, atheists and other
non-devotees; ca – and; laulyam – greed, or the restlessness of the
mind to adopt worthless opinions; ṣaḍbhiḥ – by these six faults;
bhaktiḥ – pure devotion; vinaśyati – is destroyed.

Translation
Bhakti is destroyed by the following six kinds of faults: (1) eating
too much or collecting more than necessary, (2) endeavours that
are opposed to bhakti, (3) useless mundane talks, (4) failure to
adopt essential regulations or fanatical adherence to regulations,
(5) association with persons who are opposed to bhakti and (6)
greed, or the restlessness of the mind to adopt worthless opinions.

Upadeśa-prakāśikā-ṭīkā
In the beginning stage of the practice of bhakti the material
proclivity is prominent in the hearts of the sādhakas. Therefore,

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Śrī Upadeśāmṛta

they are unable to subdue the six overwhelming passions described

in the first verse. Consequently, in this condition, many tendencies
that are very harmful to bhakti develop in the hearts of the sādhakas.
In this verse those injurious tendencies are being described for
the benefit of the sādhakas. The word atyāhāra means to eat more
than required or to accumulate material objects. The word prayāsa
means to endeavour for worldly objects or to be engaged in activities
that are opposed to bhakti. The word prajalpa means to uselessly
criticize and gossip about others, which is a gross misuse of time.
The word niyamāgraha, when broken into its constituent parts, has
two meanings: (1) niyama + āgraha – over-zealousness in following
rules and (2) niyama + agraha – failure to accept rules. When the
first meaning is applied, it refers to enthusiasm for those rules that
yield an inferior result, such as promotion to the heavenly planets,
leaving aside the endeavour for the superior attainment of the
service of the Lord. When the second meaning is applied, it refers
to indifference toward those rules that nourish bhakti. The words
jana-saṅga mean to give up the association of pure devotees and
keep company with others. In the conversation between Devahūti
and Kardama Muni in Śrīmad-Bhāgavatam (3.23.55), there is a very
nice instruction about giving up worldly association:

saṅgo yaḥ saṁsṛter hetur

asatsu vihito ’dhiyā
sa eva sādhuṣu kṛto
niḥsaṅgatvāya kalpate

O Deva, association is the cause of both material bondage and

liberation from material existence. When due to ignorance one
keeps company with worldly-minded persons who are diverted
from the path of bhakti, that association brings about one’s material
entanglement. When, however, one keeps company with pure
devotees of the Lord, that association liberates one from material
existence and causes one to obtain the lotus feet of the Lord.

Furthermore, Bhagavān Kapiladeva gives the following

instructions to Devahūti:

- 18 -
 Verse Two

saṅgaṁ na kuryāt pramadāsu jātu

yogasya pāraṁ param ārurukṣuḥ
mat-sevayā pratilabdhātma-lābho
vadanti yā niraya-dvāram asya
Śrīmad-Bhāgavatam (3.31.39)

Those who desire to obtain kṛṣṇa-prema, which is the ultimate

fruit of bhakti-yoga, should never indulge in illicit association
with women. Learned sages who know the Absolute Truth say
that for those who desire liberation from material existence and
attainment of the lotus feet of the Lord, illicit connection with
women opens wide the door to hell.

teṣv aśānteṣu mūḍheṣu

khaṇḍitātmasv asādhuṣu
saṅgaṁ na kuryāc chocyeṣu
yoṣit-krīḍā-mṛgeṣu ca
Śrīmad-Bhāgavatam (3.31.34)

One should never associate with foolish, agitated, materialistic

men, who identify the body as the self, who are most deplorable
and who are dancing dogs in the hands of women.

Having pointed out the defects of material association, the

revealed scriptures (śāstra) forbid it. The agitation of the mind for
compatible objects and the unsteadiness of the mind that results
from associating with persons of many different opinions is known
as laulya. Such unsteadiness of the mind is like an unchaste woman,
wandering sometimes upon the path of karma, sometimes on the
path of yoga, sometimes on the path of jñāna and sometimes upon
the path of bhakti. By this, the predilection for bhakti is destroyed.

Pīyūṣa-varṣiṇī-vṛtti
Atyāhāra, prayāsa, prajalpa, niyamāgraha, jana-saṅga and laulya
are six faults that are directly opposed to bhakti. (1) The word
atyāhāra is a compound word formed by combination of the prefix
ati, which means “too much” or “excessively”, with the word āhāra,

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Śrī Upadeśāmṛta

which means “to seize, grasp or consume for one’s own enjoyment”.
Excessive enjoyment of sense objects through any one of the senses
and the endeavour to accumulate in excess of one’s requirements
are known as atyāhāra. Devotees who have renounced householder
life are forbidden to accumulate material goods. Gṛhastha Vaiṣṇavas
must acquire goods sufficient for their maintenance, but if they
accumulate beyond their needs it is known as atyāhāra. Those who
are eager to perform bhajana should not accumulate worldly goods
like materialistic sense enjoyers. (2) The word prayāsa refers to
activities that are opposed to bhakti or performed for the enjoyment
of the senses. (3) To waste time in useless, mundane talks is called
prajalpa. (4) The word niyamāgraha has two meanings. When one
has obtained a progressively higher qualification but remains over-
zealous to adhere to the rules pertaining to a lower qualification,
it is known as niyama-agraha. Failure to observe the rules that
nourish bhakti or, in other words, an absence of firm faith is
known as niyama-āgraha. (5) To associate with persons other than
Bhagavān’s devotees is known as jana-saṅga. (6) The word laulya
means both unsteadiness and greediness. In the first sense it refers
to the fickleness of the mind to accept many different kinds of false
doctrines or uncertain conclusions. In the second sense it refers to
attachment to worthless material sense enjoyment. By prajalpa one
indulges in criticizing sādhus, and by laulya one awakens a taste for
many different temporary, uncertain conclusions. Both of these lead
to nāma-aparādha. Therefore, one is to very carefully give them up.

Anuvṛtti
Excessive acquisition of knowledge, which is the preoccupation of
the jñānīs; accumulation of the fruits of work, which is undertaken
by the fruitive workers; and amassing too many material objects,
which is the business of those who are plagued with many desires,
are all known as atyāhāra. The cultivation of knowledge, which
is taken up by jñānīs, the austerities and vows undertaken by
karmīs and the hard labour of those possessed of many desires
to obtain wife, children and wealth, are called prayāsa. The dry

- 20 -
 Verse Two

scholarship of the jñānīs, which amounts to nothing more than

useless scriptural argumentation; praise of the benefits of pious
deeds, which generates fondness for religious rituals in the karmīs;
and the talks pleasing to the senses of those who are possessed
of many desires, are called prajalpa. To accept the rules of the
jñāna-śāstras in order to obtain liberation is called āgraha, over-
zealousness. Attachment to the rules outlined in the scriptures
promoting pragmatism (practical as opposed to idealistic results)
with a desire for sensual enjoyment both in this world and the
next is known as niyama-āgraha. Establishment of certain rules
of conduct appropriate for one’s own status in order to achieve
immediate happiness as advocated by the utilitarians, or those who
promote the greatest happiness for the greatest number, is also
known as niyama-agraha. To remain indifferent to the rules that
are prescribed for the attainment of bhakti is known as niyama-
agraha. Such persons are so audacious that they try to pass off even
their detestable wantonness and depravity as the most sacred and
elevated path of spontaneous devotion (rāga-mārga). In Brahma-
yāmala (quoted in Bhakti-rasāmṛta-sindhu 1.2.101) the disposition
of such persons has been explained in the following words:

śruti-smṛti-purāṇādi
pañcarātra-vidhiṁ vinā
aikāntikī harer bhaktir
utpātāyaiva kalpate

Although engaged in single-minded devotion to Lord Hari, if

one transgresses the regulations mentioned in the Śruti, Smṛti,
Purāṇas and the Nārada-pañcarātra, great misgivings (anarthas)
are produced.

In the Kalyāṇa-kalpataru also, Śrīla Bhaktivinoda Ṭhākura has

said, “My dear mind, what have you done? Being in a very immature
stage you have cheated yourself unknowingly by perpetrating the
fault of narrow-mindedness upon the pure Vaiṣṇava sampradāya.
You have supposed the pure conceptions and validity of the
sampradāya to be hypocrisy and thus abandoned them. You have

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Śrī Upadeśāmṛta

given up wearing the Vaiṣṇava tilaka markings and neck beads

(tulasī-mālā) and put aside your chanting beads (bhajana-mālā).
You think, ‘What is the use of wearing tilaka? I can chant within
my mind, so what need is there of beads? One’s diet has nothing to
do at all with bhajana. So don’t think that you have to give up eating
meat, fish or eggs. Don’t think that you must stop drinking wine or
tea and taking intoxicants such as pāna, tobacco, marijuana, hemp
or opium.’ You have cast aside the need for taking initiation (dīkṣā).
You have begun to refer to yourself as an incarnation. You have
begun to propagate your new theories very powerfully through
different agents. You are criticizing the opinions of the previous
great personalities (mahājanas) and ācāryas of the path of bhakti,
considering them to be mistaken. Some cunning persons put on
tilaka and tulasī-mālā and cheat others. Therefore, you avoid the
association of anyone who wears tilaka and mālā, considering them
all to be cheaters. But, my dear brother mind, please consider, what
have you gained by this? You have given up gold for ashes. Your
present life and the next have both been utterly ruined. You address
everyone as a hypocrite, knave and cheater. But you have failed to
attain bhagavad-bhakti. What will be your fate at the time of death?
“O mind, what should I tell you? You utter the words ‘prema,
prema’ but what good will it avail? Prema is a rare and priceless
jewel. You will have to undertake arduous sādhana to attain it. By
deceitful practice you make a show of tears, trembling, horripilation
and fainting at the time of kīrtana or hearing spiritual discourses,
yet your real business is simply to accumulate wealth, women and
prestige. When you have not even a trace of attachment to pure
sādhana-bhakti, which is essential for the acquisition of prema, then
how will you obtain such pure bhagavat-prema? You will have to
first give up the ten offences to the holy name and chant harināma
continuously. You should hear hari-kathā in the association of pure
Vaiṣṇavas. Then, by the mercy of Śrī Nāma Prabhu, unalloyed
prema will arise automatically in your heart.
“You have not performed bhajana in a regulated manner; you
have not performed saṅkīrtana in the association of pure devotees.
You have not withdrawn your mind from sense objects and engaged

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 Verse Two

it in remembering the Lord in a secluded place. Without first

climbing the tree, your attempt to pluck the fruit with your own
hand has simply gone in vain. The most sacred and pure kṛṣṇa-
prema is extremely rare. By misleading others you will simply
cheat yourself. First make yourself fit by performing sādhana. Then
prema will become easily accessible to you.
“O brother, although lust (kāma) and love (prema) appear
identical by external indications, they are not at all the same. Kāma
is like rusted iron, whereas prema is like pure gold. You have seized
kāma, imagining it to be gold. Can anyone obtain prema by such
absurd means?
“O foolish mind, you have become intoxicated by uselessly
considering kāma to be prema. The lust for bones and flesh appears
alluring for the time being. That lust chases endlessly after the
objects of the senses. But unalloyed love is the natural disposition
of the jīva. That prema is fully sentient and spiritual by nature. The
object of that prema is Śrī Hari alone – not a dressed-up doll of
bones and flesh. At present prema is in a dormant condition being
covered by kāma. Therefore, you must endeavour to dispel this lust
and to initiate the awakening of love.
“First, by good fortune due to the devotional pious credits (sukṛti)
accumulated over many previous lifetimes, pure faith (śraddhā)
arises. Then, by hearing hari-kathā and performing harināma-
kīrtana in the association of pure devotees, śraddhā is matured and
evolves successively into steadfastness (niṣṭhā), taste (ruci) and deep
attachment (āsakti). From āsakti, bhāva makes its appearance, and
from bhāva, prema is manifested. This is the order of development
by which prema is awakened. Prema may be obtained only by taking
support of this progressive evolution and never by any other means.
“O wicked mind, why do you fear to take up this step-by-step
method of sādhana? By mere imitation of prema you will not obtain
anything. By such an imitative display you will attain only the
temporary happiness of sense enjoyment, which will also result in
misery in the end. With this understanding, you should give up all
offences and impediments (anarthas) and engage yourself in pure
sādhana-bhakti. In this lies your good fortune.”

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Śrī Upadeśāmṛta

The association of jñānīs, whose aim is voidism or liberation;

of fruitive workers, who covet the fruits of their work; and of
hedonistic enjoyers, who are attached to sensual enjoyment, which
is momentarily pleasing but ultimately culminates in distress,
is known as jana-saṅga. When one obtains the association of
Bhagavān’s pure devotees, detrimental materialistic association
automatically disappears.
The word laulya literally means “greed”, or “restlessness”.
This restlessness refers to the tendency of the mind to run after
various pursuits with greed to taste their fruits. With a desire to
enjoy worldly sense enjoyment or to attain liberation, the mind
sometimes runs in the direction of the eightfold yoga system,
sometimes toward the process of meditation, sometimes toward
the performance of sacrifices, and sometimes toward the practice
by which one can attain impersonal Brahman. This is known as
laulya.
Thus one should give up the six kinds of faults – atyāhāra,
prayāsa, prajalpa, niyamāgraha, jana-saṅga and laulya – and
engage in pure sādhana-bhakti. If one fails to do so, then the power
to understand that kṛṣṇa-bhakti bestows the highest good for all
living entities will be lost and one will be forever deviated from the
path of bhakti.

- 24 -
 VERSE THREE
Six Vows Favourable for Bhakti
utsāhān niścayād dhairyāt
tat-tat-karma-pravartanāt
saṅga-tyāgāt sato vṛtteḥ
ṣaḍbhir bhaktiḥ prasidhyati

Anvaya
utsāhāt – enthusiasm to carry out the rules which enhance bhakti;
niścayāt – firm faith in the statements of śāstra and the guru, whose
words are fully in line with śāstra; dhairyāt – fortitude in the
practice of bhakti, even in the midst of obstacles, or patience during
the practice stage of bhakti even when there is delay in attaining
one’s desired goal; tat-tat-karma-pravartanāt – following the limbs
of bhakti such as hearing and chanting and giving up one’s material
sense enjoyment for the pleasure of Śrī Kṛṣṇa; saṅga-tyāgāt – giving
up illicit association with women, the association of those who
are overly attached to women and the association of Māyāvādīs,
atheists and pseudo-religionists; sato vṛtteḥ – adopting the good
behaviour and character of pure devotees; ṣaḍbhiḥ – by these six
types of practice; bhaktiḥ – pure devotion; prasidhyati – is effected.

Translation
Progress in bhakti may be obtained by the following six practices:
(1) enthusiasm to carry out the rules that enhance bhakti, (2) firm
faith in the statements of śāstra and the guru, whose words are fully
in line with śāstra, (3) fortitude in the practice of bhakti, even in the
midst of obstacles, or patience during the practice stage of bhakti,
even when there is delay in attaining one’s desired goal, (4) following
the limbs of bhakti such as hearing (śravaṇa) and chanting (kīrtana)

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Śrī Upadeśāmṛta

and giving up one’s material sense enjoyment for the pleasure of

Śrī Kṛṣṇa, (5) giving up illicit connection with women, the association
of those who are overly attached to women and the association of
Māyāvādīs, atheists and pseudo-religionists, and (6) adopting the
good behaviour and character of pure devotees.

Upadeśa-prakāśikā-ṭīkā
The word utsāha, “enthusiasm”, refers to eagerness to perform
the limbs of sādhana, which enhance bhakti. The word niścaya,
“conviction”, signifies firm faith. Dhairya means “not slackening
one’s execution of the limbs of bhakti, even when there is delay
in obtaining the desired goal”. The meaning of tat-tat-karma-
pravartana is to fully renounce one’s material enjoyment while
endeavouring exclusively for the attainment of Bhagavān. In Śrīmad-
Bhāgavatam (11.19.24) Bhagavān Śrī Kṛṣṇa says to Uddhava:

evaṁ dharmair manuṣyāṇām

uddhavātma-nivedinām
mayi sañjayate bhaktiḥ
ko ’nyo ’rtho ’syāvaśiṣyate

Devotion that is saturated with love for Me arises in the hearts

of those who offer their very souls unto Me and who follow the
religious principles favourable for bhakti. What other object
remains to be obtained for those who have attained bhakti for Me?

The meaning of sato-vṛtti is to adopt the exalted conduct of

devotees.

Pīyūṣa-varṣiṇī-vṛtti
Maintaining one’s existence by appropriate means and cultivating
bhakti are two essential activities for devotees. The first half of this
verse indicates attitudes that are favourable for the cultivation of
bhakti, and the second half describes how a devotee should conduct
his life. Enthusiasm, optimism, patience, executing activities that
nourish bhakti, renouncing bad association and adopting the good
behaviour of devotees are the means of obtaining success in bhakti.

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 Verse Three

Utsāha – Eagerness to follow the rules and regulations of bhakti is

called utsāha. Without this enthusiasm, one’s bhakti will vanish.
Following the limbs of bhakti with great respect is real utsāha.
Niścaya – The meaning of niścaya is firm faith.
Dhairya – Not slackening one’s execution of the limbs of bhakti,
even when there is delay in obtaining the desired goal, is
called dhairya, patience.
Bhakti-poṣaka-karma – There are two types of activities that
nourish bhakti: regulations (vidhi) and prohibitions (niṣedha).
Performing the limbs of bhakti, headed by śravaṇa and kīrtana,
is the prescribed regulation. Renouncing one’s personal
enjoyment for the purpose of giving pleasure to Śrī Kṛṣṇa is
the primary prohibition.
Saṅga-tyāga – One should renounce the association of non-
devotees, women and those attached to women. “Non-
devotees” here means sense enjoyers, māyāvādīs and those
who make a pretentious display of religiosity.
Sad-vṛtti – One should adopt the virtuous conduct of pure
devotees and thereby maintain one’s life in a suitable
manner. Renunciant devotees should beg alms, preferably by
performing mādhukarī. This is a process of begging where, like
a bee (madhukara) taking nectar from many different flowers,
they accept very little alms from many different households.
Householder devotees should sustain their lives by means
that are favourable to the regulations pertaining to the Vedic
system of social order (varṇāśrama).

Anuvṛtti
Utsāha means to remain indifferent to the cultivation of jñāna, the
activities of karma, spiritual practices that have any aim other than to
please Śrī Kṛṣṇa, and one’s preferred variety of material enjoyment,
while resolutely executing the limbs of sādhana-bhakti. “Bhagavad-
bhakti alone is the ultimate objective of all living beings” – such
firm faith is called niścaya. Sometimes wandering on to the paths of
karma, jñāna and so forth makes one’s mind restless, and following
their sādhanas will only produce suffering in the end. “Therefore,

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Śrī Upadeśāmṛta

the path of bhakti is the sole constitutional path for all jīvas” – such
firm conviction is called dhairya, fortitude. Śrīmad-Bhāgavatam
(10.2.32–3) describes those jñānīs who commit offence at Bhagavān’s
lotus feet by falsely considering themselves liberated, and also the
steadfastness of loving (premī) devotees upon the path of bhakti:

ye ’nye ’ravindākṣa vimukta-māninas

tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa paraṁ padaṁ tataḥ
patanty adho ’nādṛta-yuṣmad-aṅghrayaḥ

O lotus-eyed Lord, those who do not take shelter of Your lotus

feet vainly consider themselves to be liberated. Because they
are devoid of affection and devotion for You, their intelligence
is impure. Even though such persons approach the platform
of liberation by undergoing severe austerities and following
spiritual practices, they fall from that position due to neglecting
Your lotus feet.

tathā na te mādhava tāvakāḥ kvacid

bhraśyanti mārgāt tvayi baddha-sauhṛdāḥ
tvayābhiguptā vicaranti nirbhayā
vināyakānīkapa-mūrdhasu prabho

O Mādhava, the jñānīs who imagine themselves to be liberated may

fall from their so-called position of liberation, but Your devotees
who are bound to You by a tie of intimate affection never fall from
the path of bhakti. Because such devotees are fully protected by
You, they fearlessly cross over all obstacles by placing their feet
upon the heads of the predominating deities who are empowered
to instigate the most severe types of impediments.

Concerning the path of bhakti, Haridāsa Ṭhākura took a

steadfast vow to chant in the face of all obstacles. This ideal in the
realm of bhakti is related in this verse from Śrī Caitanya-Bhāgavata
(Ādi-khaṇḍa 16.94):

khaṇḍa-khaṇḍa hai deha jāya jadi prāṇa

tabu āmi vadane nā chāḓi harināma

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 Verse Three

Regardless if my body is cut to pieces and the life-air exits my

body, I will never abandon the chanting of harināma.

Such determination to remain upon the path of bhakti is called

dhairya, fortitude. To execute the limbs of bhakti, such as hearing
hari-kathā, performing kīrtana of bhagavan-nāma and meditating
on Bhagavān’s names, form and pastimes with such determination,
is tat-tat-karma-pravartanāt.
The association of Bhagavān’s devotees is very desirable. One
should never associate with karmīs, jñānīs or those who are filled
with extraneous desires, knowing them to be less intelligent and of
an enjoying tendency. What to speak of approaching them to fulfil
any type of desire for prestige, to maintain any type of relationship
with them is not proper. Keeping such bad association at a safe
distance, one should adopt the ways of those saintly devotees who
are always immersed in chanting harināma. Karma, jñāna, aṣṭāṅga-
yoga and so forth, which are devoid of the desire to please Kṛṣṇa,
are not steps along the path of bhakti. Even if one possesses all
good qualities, if he is devoid of bhakti, those very qualities merely
transform into faults. But all virtuous qualities certainly reside
within one who possesses bhakti. Therefore, the path of bhakti is
characterized by saintly conduct.
Enthusiasm to serve Śrī Kṛṣṇa, full faith and steadfastness in
that service, ensuring that all endeavours are solely for Kṛṣṇa’s
service, renouncing the company of all others except Kṛṣṇa’s
devotees and following in the footsteps of Kṛṣṇa’s devotees – these
six practices enhance bhakti.

- 29 -
 VERSE FOUR
Association That Nourishes Bhakti
dadāti pratigṛhṇāti
guhyam ākhyāti pṛcchati
bhuṅkte bhojayate caiva
ṣaḍ-vidhaṁ prīti-lakṣaṇam

Anvaya
dadāti – offering pure devotees those objects that are in accordance
with their requirements; pratigṛhṇāti – accepting remnant items
given by pure devotees; guhyam ākhyāti – revealing to devotees
one’s confidential realizations concerning bhajana; pṛcchati –
inquiring from devotees about their confidential realizations;
bhuṅkte – eating with great love the prasāda remnants given by
devotees; ca– and; bhojayate – lovingly serving prasāda to devotees;
ca – and; ṣaḍ-vidham eva – are specifically of these six kinds; prīti-
lakṣaṇam – the symptoms of loving association with devotees.

Translation
Offering pure devotees items in accordance with their requirements,
accepting prasādī or remnant items given by pure devotees, revealing to
devotees one’s confidential realizations concerning bhajana, inquiring
from them about their confidential realizations, eating with great love
the prasāda remnants given by devotees and lovingly feeding them
prasāda – these are the six symptoms of loving association with devotees.

Upadeśa-prakāśikā-ṭīkā
In this fourth verse, the extrinsic symptoms of loving exchanges
with pure devotees are described. As the meaning of this verse is
perfectly clear, it does not require elaboration.

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Śrī Upadeśāmṛta

Pīyūṣa-varṣiṇī-vṛtti
Bad association is unfavourable to bhakti; therefore, it is imperative
to abandon such association. Those who are intent on progressing
in bhakti should associate with pure devotees, who possess the
power to free one from the tendency to fall into bad association.
A description of the loving exchanges shared between devotees,
which nourish one’s bhakti, is found in this fourth verse. Lovingly
giving another devotee that which he requires and lovingly
accepting those items that are mercifully given by other devotees,
revealing one’s confidential realizations to devotees and hearing
descriptions of confidential tenets (tattva) from pure devotees,
lovingly serving devotees prasāda and accepting prasāda offered
by devotees – these six kinds of exchanges constitute association
with saintly persons (sādhu-saṅga) in its pure form. These six
activities are the symptoms of love. One should serve sādhus by the
performance of these activities.

Anuvṛtti
Bhakti appears by the association of Bhagavān’s devotees, but since
one may not know how to associate with Vaiṣṇavas, this topic
is explained in this verse. By the negative effect of maintaining
affectionate relationships with the jñānīs, who desire liberation
from material existence, with the karmīs, who desire to enjoy the
fruits of their actions, and with gross sense enjoyers, one’s bhakti
is harmed. One should not give these three types of persons any
advice or any item. To do so would be offensive, because describing
the glories of harināma to those devoid of faith is included within
the category of nāma-aparādha. Also one should never accept
any advice regarding the attainment of liberation or material
enjoyment from such persons, because it will lead one to develop
affectionate attachment to them. One should not instruct them on
how to perform kṛṣṇa-bhajana. One should not hear from them
anything concerning the confidential aspects of bhakti. One should
also not accept food that has been touched by them. By eating food

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 Verse Four

prepared by them, their predilection for either material enjoyment

or liberation will be transmitted within one’s heart.

viṣayīra anna khāile malin haya mana

malin mana haile nahe kṛṣṇera smaraṇa
Śrī Caitanya-caritāmṛta (Antya-līlā 6.279)

When one eats food offered by a materialist, one’s mind becomes

contaminated. When the mind is contaminated, one is unable
to remember Kṛṣṇa.

Also, one should not feed these three types of persons who
possess an enjoying spirit. Eating food prepared by them or
feeding them increases one’s affection for them. Exchanging love
with devotees who are of the same aspiration as oneself and who
are affectionate to oneself enhances one’s bhakti. Offering and
accepting items, revealing confidential realizations to one another,
and serving and accepting food are all activties that increase
affection. One should not perform these activities with those of
different aspirations in life than one’s own.

- 33 -
 VERSE FIVE

Service Rendered by an Intermediate Devotee

to the Three Kinds of Vaiṣṇava
kṛṣṇeti yasya giri taṁ manasādriyeta
dīkṣāsti cet praṇatibhiś ca bhajantam īśam
śuśrūṣayā bhajana-vijñam ananyam anya-
nindādi-śūnya-hṛdam īpsita-saṅga-labdhyā

Anvaya
ādriyeta – one should respect; manasā – within the mind; tam –
that person (a neophyte devotee); yasya giri – in whose speech;
iti – thus (appears); kṛṣṇa – one name of Kṛṣṇa; (one should offer
respect) praṇatibhiḥ – by offering praṇāma; ca – also; bhajantam –
an intermediate devotee who, being endowed with the correct
understanding of reality and illusion, performs bhajana in
accordance with Vaiṣṇava conventions; īśam – Śrī Bhagavān; cet – if;
asti – he has; dīkṣā – accepted initiation from a qualified guru; (and)
labdhyā – having obtained; īpsita-saṅga – the association for which
one hankers (the association of a topmost devotee whose heart is
established in the particular mood of service to Śrī Rādhā-Kṛṣṇa
for which one aspires and who is affectionately disposed toward
oneself); śuśrūṣayā – with all types of service (such as offering
daṇḍavat-praṇāma, making relevant inquiry and rendering service);
(one should respect) bhajana-vijñam – a self-realized, expert mahā-
bhāgavata Vaiṣṇava who performs bhajana of Śrī Rādhā-Kṛṣṇa’s
eightfold daily pastimes by rendering service mentally; ananyam –
who is an exclusive devotee of Śrī Kṛṣṇa; anya-nindādi-śūnya-
hṛdam – and whose heart, due to his undeviating absorption in
Kṛṣṇa, is free from faults such as the tendency to criticize others.

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Śrī Upadeśāmṛta

Translation
One who chants kṛṣṇa-nāma just once by calling out “O Kṛṣṇa!” is
a neophyte devotee (kaniṣṭha-adhikārī). One should consider him
to be his family member and silently respect him. One who, fully
understanding the principle of dīkṣā, has accepted initiation from
a qualified guru and performs bhajana of Bhagavān in accordance
with Vaiṣṇava conventions is an intermediate devotee (madhyama-
adhikārī). One should respect such a devotee who is endowed with
the correct understanding of reality and illusion by offering praṇāma
unto him and so forth. One who is conversant with the science of
bhajana as described in the Śrīmad-Bhāgavatam and other Vaiṣṇava
scriptures and who performs exclusive bhajana of Śrī Kṛṣṇa is a
mahā-bhāgavata devotee. Due to his undeviating absorption in
Kṛṣṇa, the pure heart of such a devotee is free from faults such as
the tendency to criticize others. He is expert in bhajana, meaning
that he mentally renders service (mānasa-sevā) to Śrī Rādhā-Kṛṣṇa’s
pastimes that take place during the eight segments of the day (aṣṭa-
kālīya-līlā). Knowing him to be a topmost devotee whose heart is
established in the particular mood of service to Śrī Rādhā-Kṛṣṇa for
which one aspires and who is also affectionately disposed toward
oneself, one should honour him by offering daṇḍavat-praṇāma
(praṇipāta), making relevant inquiry (paripraśna) and rendering
service (sevā) with great love.

Upadeśa-prakāśikā-ṭīkā
This verse gives instruction on svarūpa-siddha-bhakti 1. We should
respectfully offer praṇāma to those who have accepted initiation
from a qualified guru. In all ways we should lovingly serve those

1 All favourable endeavours (ceṣṭā) such as śravaṇa, kīrtana, smaraṇa and

so on, as well as the manifestation of the spiritual sentiments which occur
beginning from the stage of bhāva, which are completely devoid of all desires
separate from Śrī Kṛṣṇa and which are freed from the coverings of jñāna and
karma, are known as svarūpa-siddha-bhakti. In other words all endeavours of
the body, mind and words that are related to Śrī Kṛṣṇa and that are performed
exclusively and directly for His pleasure without any intervention are known
as svarūpa-siddha-bhakti. –Ed.

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 Verse Five

who perform exclusive bhajana of Śrī Kṛṣṇa by mānasa-sevā and

who are expert in the procedure of worshipping Kṛṣṇa’s aṣṭa-
kālīya-līlā, knowing them to be the most desirable association.
The meaning of “exclusive bhajana” is to be solely devoted to
the worship of Śrī Rādhā-Kṛṣṇa in Vraja, without attachment for
Lakṣmī-Nārāyaṇa or other incarnations of Bhagavān. It says in
Bhakti-rasāmṛta-sindhu that among the exclusive devotees of the
many different incarnations of Bhagavān, those whose hearts have
been stolen by Śrī Nanda-nandana are the best because even the
favour of the master of Lakṣmī, Śrī Nārāyaṇa, cannot attract their
minds. Because such exclusive devotees are forever alert to cultivate
bhakti in the company of those topmost devotees who are expert in
relishing devotional mellows (rasika), as well as being like-minded
and affectionate, their hearts are always free from contaminations
such as the tendency to criticize others. Knowing these topmost
devotees to be the most desirable association, one should respect
them mentally, offer praṇāma unto them and render service to
them with great love.
Another meaning of this verse can be given. One should respect
within the mind those who have accepted initiation from a qualified
guru and chant kṛṣṇa-nāma. One should respect those who have
accepted initiation from a bona fide spiritual master (sad-guru),
who have developed an understanding of sambandha-jñāna 2 and
who perform bhajana purely, by offering praṇāma to them and so
forth. The best devotees are those who are devoid of the tendency
to blaspheme others and who, being exclusively devoted to Śrī
Rādhā-Kṛṣṇa, are forever alert to render service mentally to Their
aṣṭa-kālīya-līlā. Knowing such devotees to be established in the
particular mood of service to Śrī Rādhā-Kṛṣṇa for which one aspires,

2 Sambandha-jñāna is knowledge regarding sambandha-tattva, the mutual

relationship between the Lord, the living entities and the material energy. The
word sambandha means connection, relationship or binding. The living entities
are eternally and inseparably connected to the Supreme Lord. Therefore, He is
the true object of relationship. The general relationship between the living
entities and the Supreme Lord is one of servant and served. However, in the
perfectional stage of bhakti, one becomes established in a specific relationship
with the Lord either as a servant, friend, parent or lover. –Ed.

- 37 -
Śrī Upadeśāmṛta

affectionately disposed toward oneself and the topmost association,

one should honour them in all respects by offering prostrated
obeisance (praṇipāta), making relevant inquiry (paripraśna) and
rendering service (sevā) with great affection. One should understand
the eminence of Vaiṣṇavas according to this gradation.
In the original verse by Śrī Rūpa Gosvāmī, the word ādi, meaning
“and so forth”, has been used after the word ninda, which means “to
criticize”. We should understand this to indicate envy, aggression
and other faults that generally accompany the tendency to criticize
others. In Śrīmad-Bhāgavatam (3.25.24) Kapiladeva says:

ta ete sādhavaḥ sādhvi

sarva-saṅga-vivarjitāḥ
saṅgas teṣv atha te prārthyaḥ
saṅga-doṣa-harā hi te

O Sādhvi (virtuous lady), the only desirable association is that of

pure-hearted sādhus who always remain aloof from all varieties
of bad association. By the influence of their association, the con­
taminations accrued through bad company can be eradicated.

Pīyūṣa-varṣiṇī-vṛtti
According to the instruction given in this verse, as long as a sādhaka
remains within the madhyama-adhikārī stage, he is obliged to render
service to devotees. The topmost devotee (uttama-bhakta) sees all
living entities with equal vision. Therefore, he does not discriminate
between devotees and non-devotees. The intermediate devotee
(madhyama-bhakta) is one who sincerely endeavours to perform
bhajana. This fifth verse indicates how madhyama devotees should
behave toward the topmost class of devotees. If someone remains
aloof from the association of non-devotees, sense enjoyers, and
men who are attached to women, their faults will not come within
him. Still, understanding neophyte devotees (kaniṣṭha-bhaktas) to
be ignorant due to their lack of knowledge of sambandha-tattva,
the madhyama devotee should be merciful to them. Hearing such
neophyte devotees uttering kṛṣṇa-nāma, a madhyama devotee will

- 38 -
 Verse Five

respect them within his mind. If a kaniṣṭha devotee accepts initiation

and engages in hari-bhajana, a madhyama devotee will show him
respect by offering praṇāma to him. Understanding the association
of mahā-bhāgavata Vaiṣṇavas, who are free from the tendency to
criticize others, to be most beneficial, one should honour them by
rendering service to them. This service alone is the root cause of all
spiritual perfections.

Anuvṛtti
In Bhakti-sandarbha (868) Śrī Jiva Gosvāmī defines the procedure
known as vaiṣṇava-dīkṣā in the following statement:

divyaṁ jñānaṁ yato dadyāt

kuryāt pāpasya saṅkṣayam
tasmād dīkṣeti sā proktā
deśikais tattva-kovidaiḥ

That process which bestows transcendental knowledge (divya-

jñāna) and destroys sinful desires for material sense enjoyment
is called dīkṣā by learned authorities in the Absolute Truth.

One should silently respect a devotee who, knowing that Śrī

Kṛṣṇa and śrī-kṛṣṇa-nāma are non-different and transcendental
and that the holy name alone is the supreme object of worship,
takes exclusive shelter of kṛṣṇa-nāma and is devoted to chanting.
The mantras that the disciple receives at the time of dīkṣā consist
entirely of śrī nāma, and the names that form the basis of those
mantras are endowed with specific knowledge of the disciple’s
relationship with the Lord. Without taking shelter of harināma, one
cannot become hari-jana, a member of Kṛṣṇa’s family. Śrī Caitanya
Mahāprabhu determined the gradations in Vaiṣṇavas through
showing the gradations in their faith in harināma. One who has
chanted the holy name just once is a (kaniṣṭha) Vaiṣṇava. One
who constantly chants the holy name is a superior (madhyama)
Vaiṣṇava. The topmost Vaiṣṇava (uttama or mahā-bhāgavata) is
he at the mere sight of whom others automatically begin chanting
the holy name. One should respect the kaniṣṭha Vaiṣṇava within

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Śrī Upadeśāmṛta

one’s mind. One should respect the madhyama Vaiṣṇava by offering

praṇāma to him and so forth. Knowing the uttama Vaiṣṇava to be
the topmost devotee who is established in the particular mood
of service to Śrī Rādhā-Kṛṣṇa for which one aspires and to be
affectionately disposed toward oneself, one should serve him with
great love.
Because the mahā-bhāgavata devotees see everything as being
related to Kṛṣṇa, they see all living entities with equal vision.
Like madhyama-adhikārī devotees, they are intent on performing
bhajana, and like kaniṣṭha-adhikārī devotees, they are devoted to
chanting harināma.
Madhyama-adhikārīs possess prema for Śrī Kṛṣṇa, and they
respect the three levels of Vaiṣṇavas – uttama, madhyama and
kaniṣṭha – by rendering service, offering praṇāma and offering
respect within the mind, respectively. They always endeavour to turn
the living entities who are averse to Kṛṣṇa toward Him. They are
indifferent to those who are inimical to Him. They do not see all living
entities with equal vision as the uttama-adhikārī mahā-bhāgavata
devotees do. If they fraudulently imitate the mahā-bhāgavata devotee,
they will very quickly fall down from their position.
The kaniṣṭha-adhikārī devotees take full shelter of the chanting
of śrī-kṛṣṇa-nāma, knowing it to be supremely beneficial. But
they do not realize that the position of the madhyama-adhikārī is
above their present position and that they should strive to reach
that position at sometime in the future. Sometimes the kaniṣṭha-
adhikārī falls down due to considering himself a guru. Therefore,
carefully giving appropriate respect to the uttama devotees, they
should take full shelter of the holy name.

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 VERSE SIX
It is Forbidden to View the Transcendental
Vaiṣṇavas with Material Vision
dṛṣṭaiḥ svabhāva-janitair vapuṣaś ca doṣair
na prākṛtatvam iha bhakta-janasya paśyet
gaṅgāmbhasāṁ na khalu budbuda-phena-paṅkair
brahma-dravatvam apagacchati nīra-dharmaiḥ

Anvaya
na paśyet – one should not consider a devotee to be an ordinary
mundane person; prākṛtatvam dṛṣṭaiḥ – seeing with material vision;
svabhāva-janitaiḥ – due to the defects stemming from his nature, such
as birth in a low caste, harshness, lethargy and so forth; ca – and;
doṣaiḥ – due to the faults; vapuṣaḥ – of the body, such as ugliness,
disease, deformities and so forth; bhakta-janasya – the devotee of
Bhagavān; iha – situated in this world; brahma-dravatvam – (just
as) the nature of liquified transcendence; gaṅgāmbhasām – of the
water of the Ganges; na khalu apagacchati – is never lost; budbuda-
phena-paṅkaiḥ – by the presence of bubbles, foam, mud and so on;
nīra-dharmaiḥ – which exist simply due to the nature of water.

Translation
Devotees situated in this material world should not be viewed
with material vision; in other words one should not consider
them to be ordinary conditioned souls. The imperfections visible
in their natures, such as birth in a low caste, harshness, lethargy
and so forth, and the imperfections visible in their bodies, such
as ugly features, disease, deformities and so on, are precisely like
the appearance of bubbles, foam and mud in the Ganges. Despite
such apparent pollution in the water of the Ganges, she retains

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Śrī Upadeśāmṛta

her nature as liquefied transcendence. Similarly the self-realized

Vaiṣṇavas always exist on the transcendental plane and one should
not attribute material defects to them.

Upadeśa-prakāśikā-ṭīkā
Due to their residing within the material world, pure devotees
seem to have some apparent defects from the mundane perspective.
Nevertheless, we should not consider such devotees to be material
or, in other words, to be ordinary conditioned souls. If one notices
imperfections in their natures, such as harshness, anger, greed and
so forth, or imperfections in their bodies, such as lack of cleanliness,
ugliness, aging and so on, one should never assign mundane
attributes to them. It is impossible for these mundane imperfections
to exist within devotees’ spiritually perfected bodies. Therefore, to
perceive these mundane defects in elevated devotees is offensive.
This point has been made clear by the example of Ganges water.

Pīyūṣa-varṣiṇī-vṛtti
The instruction of this sixth verse is that it is improper to perceive
mundane defects in pure devotees and to consider such devotees
to be mere conditioned souls. It is impossible for pure devotees to
fall into bad association or to commit offences to the holy name.
Perhaps there can be some imperfections in their bodies and in
their natures. Lack of cleanliness, deformity, ugliness, old age and
so forth are bodily imperfections. Birth in a low caste, harshness,
lethargy and so forth are imperfections in one’s character. The
water of the Ganges is considered to be pure despite the natural
appearance of bubbles, foam, mud and so on within it, and its nature
as liquefied transcendence is not lost. Similarly, Vaiṣṇavas who
have realized their eternal identities are not contaminated by the
natural transformations of the physical body such as birth, aging,
death and so on. Therefore, even upon observing imperfections in
a pure Vaiṣṇava, one intent on performing bhajana should never
disrespect him. By disrespecting such a personality, one becomes
an offender (aparādhī).

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 Verse Six

Anuvṛtti
One should not perceive the apparent defects in the bodies
or characters of pure devotees by viewing such devotees with
mundane vision. Just as the water of the Ganges forever remains
transcendental though it is mixed with bubbles, foam and mud,
similarly, pure devotees are always transcendental. To view them
on the basis of mundane considerations is offensive. Śrī Kṛṣṇa, in
Bhagavad-gītā (9.30–31), has also warned us to beware of this:

api cet sudurācāro

bhajate mām ananya-bhāk
sādhur eva sa mantavyaḥ
samyag vyavasito hi saḥ

kṣipraṁ bhavati dharmātmā

śaśvac chāntiṁ nigacchati
kaunteya pratijānīhi
na me bhaktaḥ praṇaśyati

If even the most ill-behaved person intently engages in exclusive

devotional service to Me, he is worthy of being considered
a saintly person due to his intelligence being fixed on that
devotion. He quickly becomes righteous and attains eternal
peace. O son of Kuntī, attest that My devotee never perishes.

Even though a devotee of Kṛṣṇa may not be born in a brāhmaṇa

family or a gosvāmī line, to not refer to him as “Gosvāmī” or “Prabhu”
is considered viewing him with mundane vision. Devotees born in
Gosvāmī lines and those born in any other caste should be treated
equally. Regardless of the caste in which a devotee has taken birth, to
assign material attributes to him is offensive. But if any person who
has made any degree of progress along the path of bhakti considers
himself a devotee and begins engaging in material misconduct, he
will certainly fall from the path of bhakti. By coming into contact
with such persons, one’s bhakti is destroyed.
Some people, being proud of their birth in a brāhmaṇa family
or similarly high lineage, are unable to grasp either the impeccable

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Śrī Upadeśāmṛta

conduct or the elevated spiritual thought of perfected devotees

(siddha-bhaktas). Due to this, they disrespect Vaiṣṇavas in varieties
of ways and become offenders at the feet of Vaiṣṇavas (vaiṣṇava-
aparādhīs). Therefore, in this matter, sādhakas should remain very
careful.

- 44 -
 VERSE SEVEN
The Process of Performing Bhajana
of Śrī Kṛṣṇa’s Names and Pastimes
syāt kṛṣṇa-nāma-caritādi-sitāpy avidyā-
pittopatapta-rasanasya na rocikā nu
kintv ādarād anudinaṁ khalu saiva juṣṭā
svādvī kramād bhavati tad-gada-mūla-hantrī

Anvaya
nu – aho!; sitā api – even the delightfully sweet sugar-candy; kṛṣṇa-
nāma-caritādi – of Śrī Kṛṣṇa’s names, form, qualities and pastimes;
na syāt – is not; rocikā – tasteful; rasanasya – to the tongue;
upatapta – that is afflicted; pitta – by the jaundice; avidyā – of
ignorance (or, in other words, he who is afflicted by the ignorance
born of being indifferent to Kṛṣṇa from a time without beginning);
kintu – but; khalu – certainly; sā eva – that very sugar-candy
of Kṛṣṇa’s names, activities and so forth; juṣṭā – when taken
therapeutically; anudinam – constantly; ādarāt – with respect or
faith; kramāt – then gradually; bhavati – it becomes; svādvī – very
tasteful; hantrī – and destroys; mūla – to the root; tad-gada – that
disease of indifference to Kṛṣṇa, which is expressed in the form of
absorption in mundane sense enjoyment.

Translation
Aho! Those whose tongues are afflicted by the jaundice of avidyā
(or, in other words, those who are afflicted by the ignorance born
of being indifferent to Śrī Kṛṣṇa from a time without beginning)
cannot relish the nectarean names, form, qualities and pastimes
of Śrī Kṛṣṇa, which are compared to the sweetest sugar-candy.
Instead, these attributes taste bitter to them. But if with great faith

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Śrī Upadeśāmṛta

one regularly takes this sugar-candy of chanting and hearing the

transcendental names, form, qualities and pastimes of Śrī Kṛṣṇa,
it gradually becomes relishable to him and destroys at the root
his disease, the jaundice of avidyā, or indifference to Śrī Kṛṣṇa. In
other words, he becomes spontaneously attached to Śrī Kṛṣṇa.

Upadeśa-prakāśikā-ṭīkā
When sādhakas are still affected by the obstacles that impede
progress in devotional life (anarthas), their minds are restless and
disturbed. For this reason it is not easy for them to develop a taste
for Bhagavān’s name and so forth. Still, they should not relent
even a little in their determination to continue performing nāma-
bhajana. Being indifferent to Śrī Kṛṣṇa since beginningless time is
called avidyā, ignorance. In this verse such avidyā is compared to
the disease of jaundice. When one is afflicted with this disease,
one’s tongue’s sense of taste is warped. Although Śrī Kṛṣṇa’s
names, form, qualities and pastimes are like the sweetest sugar-
candy, a person afflicted by ignorance does not find them tasteful.
By regular consumption of sugar-candy, a person’s jaundice is
gradually mitigated and the candy also begins to become tasteful to
him. Similarly, by daily cultivating in a regulated manner the limbs
of bhakti, headed by performing kīrtana of Śrī Kṛṣṇa’s names and
hearing narrations of His pastimes, a sādhaka’s anarthas, beginning
with the tendency to commit offences, are eradicated and natural
love for śrī nāma and hari-kathā awakens within him.

Pīyūṣa-varṣiṇī-vṛtti
In the third verse of Śrī Upadeśāmṛta, qualities and activities that
nourish bhakti were given. In addition to those qualities and
activities, this verse describes the procedure for the cultivation
of chanting kṛṣṇa-nāma and so forth with sambandha-jñāna. The
tongue afflicted with the jaundice of avidyā cannot narrate Śrī
Kṛṣṇa’s pastimes or chant His name. But regularly taking the
sugar-candy of hearing and chanting Kṛṣṇa’s nāma, rūpa, guṇa
and līlā with great respect is capable of eradicating the disease of

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 Verse Seven

ignorance. Each and every jīva, like a minute conscious particle

within a ray of the complete conscious Kṛṣṇa-sun, is by nature an
eternal servant of Śrī Kṛṣṇa. When the jīva forgets this fact, he is
seized by the disease of ignorance. Due to this, he is devoid of
taste for devotional activities, headed by the chanting of Kṛṣṇa’s
name. But by taking good association and by the resultant mercy
received from the sādhu, guru and Vaiṣṇava, he becomes capable of
remembering Kṛṣṇa’s names, form, qualities and pastimes and he
gradually obtains realization of his eternal self. As realization of his
eternal nature gradually expands, his taste for devotional activities
like chanting kṛṣṇa-nāma increases accordingly. Simultaneously
his ignorance is dispelled step by step. This is the basis for the
comparison to sugar-candy. The tongue of one afflicted with
jaundice will not find sugar-candy tasteful. But by taking this candy
regularly, his jaundice is gradually cured and that sugar-candy will
begin to become tasteful to him. Therefore, with enthusiasm, firm
faith and patience, one should always continue to hear and chant
Kṛṣṇa’s names, form, qualities and pastimes.

Anuvṛtti
Śrī Kṛṣṇa’s names, form, qualities and pastimes are compared
to sugar-candy, and ignorance is compared to jaundice. Just as
delectably sweet sugar-candy does not appeal to the tongue that
is afflicted by jaundice, the delightful and delicious sugar-candy
of Śrī Kṛṣṇa’s names, form, qualities and pastimes does not appeal
to the jīva who is engulfed by ignorance, due to his indifference to
Kṛṣṇa, which has no beginning in time.
If, however, one continuously takes the medicine of this sugar-
candy of Śrī Kṛṣṇa’s names, form, qualities and pastimes with great
honour and faith, the sweet taste of Śrī Kṛṣṇa’s name will gradually
increase and the disease of material enjoyment, which is rooted in
the desire to be aloof from Kṛṣṇa, will be dissipated.
In the Padma Purāṇa (Svarga-khaṇḍa 48.56) it is confirmed
that the principal effect of the holy name will not be immediately
experienced when taken by those who are materially engrossed:

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Śrī Upadeśāmṛta

tac-cad deha-draviṇa-janatā-lobha-pāṣaṇḍa-madhye
nikṣiptaṁ syān na phala-janakaṁ śīghram evātra vipra

O brāhmaṇa, if the Lord’s holy name is cast among the atheists,

who are lustful toward the body, material possessions and family
members, it will not quickly produce the fruit of love for Him.

Due to the influence of ignorance, the jīva thinks highly of

his material body, family members and material attachments. He
mistakenly considers the illusory energy, which is active only
where there is an absence of awareness of the Lord, as the supreme
controlling entity, Bhagavān. Thus he is unable to understand his
true spiritual identity. By the power of Śrī Kṛṣṇa’s name, the false
egoism arising from the jīva’s ignorance is dispelled like fog. At that
time the jīva acquires a taste for performing kṛṣṇa-bhajana.

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 VERSE EIGHT
The Process of Bhajana and the Best Place
for Performing Bhajana
tan-nāma-rūpa-caritādi-sukīrtanānu-
smṛtyoḥ krameṇa rasanā-manasī niyojya
tiṣṭhan vraje tad-anurāgi-janānugāmī
kālaṁ nayed akhilam ity upadeśa-sāram

Anvaya
tiṣṭhan vraje – living in Vraja; anugāmī – as a follower; anurāgi-jana –
of the eternal residents of Vraja, who possess inherent spontaneous
love; tat – for Him (Śrī Kṛṣṇa); kālam nayet – one should utilize
all his time; niyojya – by engaging; rasanā – the tongue; manasī –
and the mind; krameṇa – sequentially; sukīrtana-anu-smṛtyoḥ – in
meticulous chanting and remembrance; nāma-rūpa-caritādi – of
the names, form, qualities and pastimes; tat – of Him (Vrajendra-
nandana Śrī Kṛṣṇa); iti – this only; sāram – is the essence; akhilam –
of all; upadeśa – instruction.

Translation
While living in Vraja as a follower of the eternal residents of Vraja,
who possess inherent spontaneous love for Śrī Kṛṣṇa, one should
utilize all one’s time by sequentially engaging the tongue and the
mind in meticulous chanting and remembrance of Kṛṣṇa’s names,
form, qualities and pastimes. This is the essence of all instruction.

Upadeśa-prakāśikā-ṭīkā
At this point, these questions may arise in the mind of a new
sādhaka: “Where should one reside to cultivate the devotional

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Śrī Upadeśāmṛta

activities, headed by the chanting of Śrī Kṛṣṇa’s name, and how

should one go about it?” This verse, which constitutes the essence
of all instruction, has been composed to answer these questions.
The conventional meaning of the name of Kṛṣṇa is drawn from the
verbal root kṛṣ, which means to attract, or draw, toward oneself.
Thus Kṛṣṇa is famed as the attractor of the hearts of all living entities
in the entire world. In Vraja He is known also as Yaśodā-nandana,
the darling son of Yaśodā. Therefore, all devotees should utilize
the entirety of their time in engaging their tongues in performing
kīrtana of Śrī Kṛṣṇa’s names, form, qualities and pastimes and their
mind in remembrance of Him. They should reside only in Śrī Vraja-
maṇḍala and follow elevated devotees.
How should one follow devotees? By two types of devotion:
vaidhī (devotion performed in conjunction with the rules
and regulations of the scriptures) and rāgānugā (spontaneous
devotion). Accordingly, there are also two types of sādhakas: those
who follow the path of vaidhī and those who follow the path of
rāgānugā. Among these two, it is especially desirable to follow a
rāgānuga-bhakta. The meaning of tad-anurāgi-janānugāmī is to
follow the intimate, eternal devotees in Śrī Kṛṣṇa’s vraja-līlā. One
should cultivate kṛṣṇa-bhakti under the guidance of those rasika-
gurus who are themselves followers of the intimate eternal devotees
of Śrī Vrajendra-nandana, the enactor of human-like pastimes.

Pīyūṣa-varṣiṇī-vṛtti
This verse describes the method of bhajana as well as the topmost
place for performing bhajana. With the intention of incessantly
executing the gradual process of sādhana, one should utilize every
moment of his life by engaging the tongue in nicely performing
kīrtana of Śrī Kṛṣṇa’s names, form, qualities and pastimes and then
the mind in smaraṇa, or remembrance, upon them. This process
should be executed while residing in Vraja and under the guidance
of devotees who are immersed in vraja-rasa. The performance of
this mānasa-sevā, service rendered within the mind, is dependent
solely upon residing mentally in Vraja.

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 Verse Eight

Anuvṛtti
By following the rules and regulations prescribed in the previous
verses, a sādhaka should draw his mind away from everything
unrelated to Śrī Kṛṣṇa and engage his tongue in performing kīrtana
of Kṛṣṇa’s nāma, rūpa, guṇa and līlā. Then, eventually, his mind will
be able to enter into constant remembrance (smaraṇa) of Kṛṣṇa.
While residing in Vraja, he should utilize all his time executing
these activities under the guidance of devotees who are adept at
relishing vraja-rasa. This is the essence of all instruction.
In the devotional life of a sādhaka, śravaṇa-daśā, or the stage
of hearing, comes first. In this stage, he hears kṛṣṇa-nāma and
narrations of Kṛṣṇa’s form, qualities and pastimes. By doing this
more and more, he gradually becomes more mature, then the stage
of varaṇa-daśā begins. In this stage he begins performing kīrtana
of those topics he was hearing. By performing kīrtana with the
specific devotional mood one is cultivating, he enters smaraṇa-
daśā, the stage of remembrance. Within the category of smaraṇa
there are five stages: smaraṇa, dhāraṇā, dhyāna, anusmṛti and
samādhi. Meditation where the mind sometimes becomes distracted
is called smaraṇa. Smaraṇa that is devoid of such distraction
is called dhāraṇā. Unbroken contemplation upon the object of
meditation is called dhyāna. When dhyāna is performed constantly,
it is called anusmṛti. When one’s meditation becomes entirely free
from impediments and wholly uninterrupted, it is called samādhi.
After smaraṇa-daśā, one enters the stage known as āpana-daśā.
In this stage the sādhaka achieves realization of his pure spiritual
identity. After this, in the stage known as sampatti-daśā, he attains
vastu-siddhi. At this time he finally obtains a spiritual form and is
appointed to his eternal service in the spiritual realm.
When a devotee following the path of vaidhī-bhakti abandons
his many varieties of material desires and performs bhajana in
accordance with the instructions of śāstra, sad-guru and Vaiṣṇavas,
ruci (taste) arises in his bhajana. Upon the appearance of this
ruci, he abandons the path of vaidhī-bhakti and enters the path of
rāgānuga-bhakti.

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Śrī Upadeśāmṛta

rāgātmikā-bhakti—‘mukhyā’ vraja-vāsī-jane
tāra anugata-bhaktir ‘rāgānugā’-nāme
Śrī Caitanya-caritāmṛta (Madhya-līlā 22.149)

That devotion whose very essence is constituted of eternal

spontaneous attachment (rāga) is known as rāgātmikā-bhakti.
That devotion is pre-eminent among all forms of bhakti and
is splendidly manifest in the residents of Vraja. Devotion
that follows in the wake of this rāgātmikā-bhakti is known as
rāgānuga-bhakti.

iṣṭe svārasikī rāgaḥ

paramāviṣṭatā bhavet
tan-mayī yā bhaved bhaktiḥ
sātra rāgātmikoditā
Bhakti-rasāmṛta-sindhu (1.2.272)

An unquenchable loving thirst (premamayī-tṛṣṇā) for the object

of one’s affection (Śrī Kṛṣṇa) that gives rise to spontaneous and
intense absorption (svārasikī paramāviṣṭatā) in that object is called
rāga. Such rāgamayī-bhakti, or the performance of services – such
as stringing garlands – with intense rāga, is called rāgātmikā-bhakti.

rāgamayī-bhaktir haya ‘rāgātmikā’ nāma

tāhā śuni’ lubdha haya kona bhāgyavān
Śrī Caitanya-caritāmṛta (Madhya-līlā 22.152)

Bhakti that consists of rāga is called rāgātmikā. If, upon hearing

of this, a devotee becomes intensely anxious to obtain such
devotion, he is considered to be most fortunate.

lobhe vraja-vāsīr bhāve kare anugati

śāstra-yukti nāhi mane—rāgānugār prakṛti
Śrī Caitanya-caritāmṛta (Madhya-līlā 22.153)

When one follows in the footsteps of the residents of Vraja by

cultivating their devotional moods with intense hankering, he
does not care for the injunctions of the scriptures or for logical
arguments. This is the nature of spontaneous devotion.

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 Verse Eight

bāhya, antara—ihāra dui to’ sādhana

‘bāhya’ sādhaka-dehe kare śravaṇa-kīrtana

‘mane’ nija-siddha-deha koriyā bhāvana

rātri-dine kare vraje kṛṣṇera sevana
Śrī Caitanya-caritāmṛta (Madhya-līlā 22.156–57)

The sādhana of rāgānuga-bhakti is of two types: external (bāhya)

and internal (antara). Externally one performs hearing and chanting
in the sādhaka-deha, the outer feature of a practitioner of bhakti.
Internally, while contemplating one’s own perfected spiritual form,
one renders service to Śrī Kṛṣṇa in Vraja day and night.

sevā sādhaka-rūpeṇa
siddha-rūpeṇa cātra hi
tad-bhāva-lipsunā kāryā
vraja-lokānusārataḥ
Bhakti-rasāmṛta-sindhu (1.2.295)

A sādhaka who has greed (lobha) for rāgānuga-bhakti should

serve Śrī Kṛṣṇa both in the sādhaka-rūpa and the siddha-rūpa
in accordance with the bhāva of the eternal devotees residing in
Vraja (vraja-parikaras) who possess the same mood for which
he aspires. The sādhaka-rūpa refers to the physical body in
which one is presently situated, and the siddha-rūpa refers to
the internally contemplated spiritual form that is suitable to
serve Kṛṣṇa according to one’s cherished desire.

nijābhīṣṭa kṛṣṇa-preṣṭha pācheta’ lāgiyā

nirantara sevā kare antarmanā haiyā
Śrī Caitanya-caritāmṛta (Madhya-līlā 22.159)

The eternal residents of Vraja are known as kṛṣṇa-preṣṭha, very

dear to Śrī Kṛṣṇa. Among Kṛṣṇa’s various devotees, those who
possess the mood of service toward Him for which one intensely
hankers are known as nijābhīṣṭa-kṛṣṇa-preṣṭha. Following in the
footsteps of those beloved devotees of Kṛṣṇa for whose mood of
service one hankers, one should constantly serve Kṛṣṇa within
the mind through one’s internally conceived spiritual form.

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Śrī Upadeśāmṛta

kṛṣṇaṁ smaran janaṁ cāsya

preṣṭhaṁ nija-samīhitam
tat-tat-kathā-rataś cāsau
kuryād vāsaṁ vraje sadā
Bhakti-rasāmṛta-sindhu (1.2.294)

The essential meaning of this verse is that in accordance with

one’s own specific bhāva, the sādhaka should remember Śrī
Kṛṣṇa and a particular eternal devotee of Kṛṣṇa who possesses
the serving mood for which he aspires. He should be immersed
in chanting the names of Śrī Kṛṣṇa that are related to His
pastimes in Vraja and in hearing narrations of those pastimes.
Also, those names and pastimes should be favourable to the
sādhaka’s specific service aspirations. Finally, these activities
should be performed while residing in Vraja.

dāsa-sakhā-pitrādi-preyasīra gaṇa
rāga-mārge nija-nija-bhāvera gaṇana
Śrī Caitanya-caritāmṛta (Madhya-līlā 22.161)

There are four moods of service included in the path of spontaneous

devotion: those of the servants, friends, parents and conjugal lovers.

Those desiring to serve in the devotional mellow of neutrality

(śānta-rasa) should aspire to be like the cows, sticks, buffalo horns,
the flute, kadamba trees and so forth. Those aspiring to serve in the
mellow of servitude (dāsya-rasa) should follow servants in Vraja such
as Raktaka and Patraka. Devotees aspiring to serve in the mellow
of fraternity (sakhya-rasa) should follow Śrī Baladeva, Śrīdāmā,
Sudāmā and so forth. Devotees aspiring to serve in the mellow of
parenthood (vātsalya-rasa) should follow Śrī Nanda and Yaśodā,
and those aspiring to serve in the amorous mellow (madhura-rasa)
should follow cowherd girls (gopīs) like Lalitā and Viśākhā. While
residing in Vraja, one should immerse oneself in hearing narrations
of the eternal devotees who serve in the mood for which one aspires.
There is no greater place than Vraja-maṇḍala to perform bhajana
of Śrī Rādhā-Kṛṣṇa. Therefore, even such exalted devotees as Brahmā
and Uddhava pray to take birth there as a blade of grass or a shrub.

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 VERSE NINE
What is the Topmost Holy Place?
vaikuṇṭhāj janito varā madhu-purī tatrāpi rāsotsavād
vṛndāraṇyam udāra-pāṇi-ramaṇāt tatrāpi govardhanaḥ
rādhā-kuṇḍam ihāpi gokula-pateḥ premāmṛtāplāvanāt
kuryād asya virājato giri-taṭe sevāṁ vivekī na kaḥ

Anvaya
janitaḥ – due to Śrī Kṛṣṇa’s having taken birth there; madhu-
purī – the abode of Mathurā; varā – is superior; vaikuṇṭhāt – than
Vaikuṇṭha, the realm of spiritual opulence; vṛndāraṇyam – the forest
of Vṛndāvana; (is superior) tatra api – even than that (the abode
of Mathurā); rāsa-utsavāt – because the festival of the rāsa dance
took place there; govardhanaḥ – Govardhana Hill; (is superior) tatra
api– even than that (Vṛndāvana forest); ramaṇāt – because of the
playful pastimes (because Śrī Kṛṣṇa raised it with His lotus hand and
performed many pastimes there with His devotees); udāra-pāṇi – of
Śrī Kṛṣṇa, whose hand is mercifully disposed to bestow prema upon
His beloved devotees; rādhā-kuṇḍam – Śrī Rādhā-kuṇḍa; (is superior)
iha api – even than this (Govardhana); āplāvanāt – due to immersing
those (who bathe in its waters); premāmṛta – in the nectar of divine
love; gokula-pateḥ – of Śrī Kṛṣṇa, the master of Gokula; kaḥ – what;
vivekī – intelligent person; na kuryāt – would not render; sevām –
service; asya – to this magnificent pond; virājitaḥ – splendidly
situated; taṭe – at the base; giri – of the hill known as Govardhana.

Translation
Due to Śrī Kṛṣṇa’s having taken birth there, the abode of Mathurā is
superior even to Vaikuṇṭha, the realm of spiritual opulence. Superior
to Mathurā is the forest of Vṛndāvana because there the festival

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Śrī Upadeśāmṛta

of the rāsa dance took place. Superior to the Vṛndāvana forest is

Govardhana Hill because Śrī Kṛṣṇa raised it with His lotus hand
and performed many pastimes there with His devotees. Yet superior
even to Govardhana Hill is Śrī Rādhā-kuṇḍa because it immerses
one in the nectar of Śrī Kṛṣṇa’s divine love. What intelligent person
would not desire to render service to this magnificent pond, which
is splendidly situated at the base of Govardhana Hill?

Upadeśa-prakāśikā-ṭīkā
The previous verse instructed us to perform bhajana while residing
in Vraja. This verse very clearly answers precisely where one should
reside within Vraja. Due to Śrī Kṛṣṇa’s having taken birth there, the
abode of Mathurā is superior even to Vaikuṇṭha, the realm of great
spiritual opulence. Superior even to the abode of Mathurā is the
forest of Vṛndāvana because there the festival of the rāsa dance
took place. Superior to the Vṛndāvana forest is Govardhana Hill
because it playfully rested on Śrī Kṛṣṇa’s lotus hand, and because
there Kṛṣṇa freely enjoyed many pastimes with His devotees. Yet
superior even to this Govardhana Hill is the super-excellent Śrī
Rādhā-kuṇḍa because it immerses one in the nectarean divine love
that Śrī Kṛṣṇa, the moon of Gokula, feels for Śrīmatī Rādhikā. The
scriptures declare that Śrī Rādhā-kuṇḍa is as dear to Śrī Kṛṣṇa as
the daughter of Vṛṣabhānu Mahārāja, Śrīmatī Rādhikā Herself.
All the above-mentioned spiritual realms or locations where
Śrī Kṛṣṇa performed pastimes manifest from His internal potency
(svarūpa-śakti) and are therefore purely spiritual. However, Śrī
Rādhā-kuṇḍa is superior to them all because it manifests the
highest display of the inherent variegated pastimes of the svarūpa-
śakti.

Pīyūṣa-varṣiṇī-vṛtti
This ninth verse informs us that Śrī Rādhā-kuṇḍa is the best
among all worshipful places. Because Śrī Kṛṣṇa took birth in the
city of Mathurā, it is superior to Vaikuṇṭha, the realm of immense
opulence in the spiritual sky. Within the district of Mathurā, the

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 Verse Nine

Vṛndāvana forest is the best location. Govardhana Hill is the best

place within the entire area of Vraja due to Udāra-pāṇi Śrī Kṛṣṇa
having performed various pastimes there. Śrī Rādhā-kuṇḍa is
splendidly situated just near Śrī Govardhana. It is the best place
of all due to being the special storehouse of Śrī Kṛṣṇa’s nectarean
divine love (premāmṛta). Is there any person intent upon performing
bhajana who would not desire to render service to Śrī Rādhā-
kuṇḍa? In other words, the devotees of Bhagavān most certainly
render service to Śrī Rādhā-kuṇḍa. Either in their material bodies
or in their spiritually perfected forms, devotees should execute the
aforementioned process of bhajana while constantly residing at
Rādhā-kuṇḍa.

Anuvṛtti
Among all holy places, the Vaikuṇṭha realm situated in the
spiritual sky is the best. Superior even to Vaikuṇṭha is the district
of Mathurā, because Bhagavān took birth there. Within Mathurā-
maṇḍala, the forest of Vṛndāvana is the best because there the rāsa
dance took place. Of all places within Vṛndāvana, Govardhana Hill
is greater still due to being the site where Śrī Kṛṣṇa freely enjoyed
various pastimes. Superior even to Govardhana Hill is Śrī Rādhā-
kuṇḍa. Because it overflows with the nectar of Śrī Kṛṣṇa’s divine
love, it is the best place of all. There is no place greater than Rādhā-
kuṇḍa. Therefore, what intelligent person would not render service
to Rādhā-kuṇḍa, which is so splendidly situated at the base of
Govardhana? In other words, anyone endowed with true spiritual
intelligence serves Śrī Rādhā-kuṇḍa.
Śrī Caitanya Mahāprabhu’s eternal devotee Śrī Rūpa Gosvāmī,
being fully conversant with the most elevated devotional
sentiments within Gaurahari’s heart, has described service to Śrī
Rādhā-kuṇḍa as the topmost. The glories of Śrī Rādhā-kuṇḍa are
incomprehensible and inaccessible even for loving devotees who
may have taken shelter of madhura-rasa, yet are devoid of devotion
to Śrī Caitanya Mahāprabhu.

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 VERSE TEN
Who is Śrī Kṛṣṇa’s Dear Most Beloved?
karmibhyaḥ parito hareḥ priyatayā vyaktiṁ yayur jñāninas
tebhyo jñāna-vimukta-bhakti-paramāḥ premaika-niṣṭhās tataḥ
tebhyas tāḥ paśu-pāla-paṅkaja-dṛśas tābhyo ’pi sā rādhikā
preṣṭhā tadvad iyaṁ tadīya-sarasī taṁ nāśrayet kaḥ kṛtī

Anvaya
jñāninaḥ – the brahma-jñānīs, who by dint of their spiritual knowledge
are transcendental to the three modes of material nature; yayuḥ –
have attained; vyaktim – distinction (have been ascertained in the
scriptures); priyatayā – as being more dear; paritaḥ – in all respects;
hareḥ – to Śrī Hari; karmibhyaḥ – than the pious followers of the
path of karma, who are forever occupied in performing virtuous
deeds; jñāna-vimukta – those who have abandoned the pursuit of
knowledge, like Sanaka; bhakti-paramāḥ – and who are dear devotees
of Kṛṣṇa, considering bhakti alone to be the best path; (have attained
distinction as being more dear to Śrī Hari) tebhyaḥ – than them
(the jñānīs); prema eka-niṣṭhāḥ – pure devotees of Śrī Kṛṣṇa such as
Nārada who are resolutely fixed in prema for Him; (have attained
distinction as being more dear to Śrī Hari) tataḥ – than them (those
dear devotees); taḥ – those; paśu-pāla – maintainers of the cows (the
gopīs); dṛśaḥ – whose eyes; paṅkaja – are like the fully blossomed
petals of a lotus flower; (have attained distinction as being more dear
to Śrī Hari) tebhyaḥ – than them (those loving devotees); sā – that;
rādhikā – Śrīmatī Rādhikā; (has attained distinction as being more
dear to Śrī Hari) api – even; tābhyaḥ – than them (the gopīs); iyam –
this; sarasī – pond (Śrī Rādhā-kuṇḍa); tadīya – of Hers (Śrīmatī
Rādhikā’s); preṣṭhā – is more dear (to Śrī Kṛṣṇa); tad-vat – just as
She is; (therefore) kaḥ – what; kṛtī – highly fortunate, spiritually

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Śrī Upadeśāmṛta

intelligent person; na āśrayet – would not take shelter (would not

reside on the banks of Śrī Rādhā-kuṇḍa in a state of transcendental
consciousness, performing bhajana of Śrī Kṛṣṇa’s eightfold daily
pastimes); tām – of that Śrī Rādhā-kuṇḍa.

Translation
One who selflessly performs virtuous acts in accordance with the
path of karma-yoga is superior to those who merely seek to fulfil
their selfish desires. The brahma-jñānīs, who by dint of their spiritual
knowledge are transcendental to the three modes of material nature,
are more dear to Śrī Kṛṣṇa than those pious followers of the karma
path, who are forever occupied in performing virtuous deeds. More
dear to Śrī Kṛṣṇa than the brahma-jñānīs are His devotees like Sanaka,
who have abandoned the pursuit of knowledge and who consider
bhakti alone to be the best path. In doing so, they have followed
the statement in Śrīmad-Bhāgavatam (10.14.3): “jñāne prayāsam
udapāsya – one should abandon the endeavour for knowledge.” Pure
devotees like Nārada, who are resolutely fixed in prema for Kṛṣṇa,
are even more dear to Him than all such devotees. The vraja-gopīs,
whose very lives belong solely to Kṛṣṇa, are even more beloved to
Him than all such loving (premī) devotees. Amongs all those beloved
gopīs, Śrīmatī Rādhikā is more dear to Śrī Kṛṣṇa than His own life;
in precisely the same way, He dearly loves Her pond, Śrī Rādhā-
kuṇḍa. Therefore, what highly fortunate, spiritually intelligent
person would not reside on the banks of Śrī Rādhā-kuṇḍa in a state
of transcendental consciousness, performing bhajana of Śrī Kṛṣṇa’s
eightfold daily pastimes?

Upadeśa-prakāśikā-ṭīkā
In this tenth verse, yet another reason for taking shelter of and
worshipping Śrī Rādhā-kuṇḍa is being shown. A follower of the
path of karma-kāṇḍa, who is interested solely in enjoying the fruits
of his actions, is actually indifferent to Bhagavān. More dear to
Bhagavān are jñānīs, who are inclined towards nirviśeṣa-brahma, His
impersonal aspect, which is merely a non-specific manifestation of

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 Verse Ten

undifferentiated spirit. More dear to Bhagavān than such jñānīs are

His devotees such as the four Kumāras, who are devoid of nirviśeṣa-
jñāna, inclination toward His impersonal aspect, yet possess
aiśvarya-jñāna, awareness of His supreme majesty. Devotees such
as Śrī Nārada who possess prema-niṣṭhā, a resolute and exclusive
fixation in love for Him, are even more dear to Śrī Hari than such
jñāni-bhaktas. Superior to such loving devotees are the vraja-gopīs,
who possess an indescribable and unprecedented love for Śrī Kṛṣṇa
and are therefore exceedingly dear to Him.
In the Padma Purāṇa it is said:

yathā rādhā priyā viṣṇos

tasyāḥ kuṇḍaṁ priyaṁ thatā
sarva-gopīṣu saivaikā
viṣṇor atyanta-vallabhā

Just as Śrīmatī Rādhikā is most dear to Śrī Kṛṣṇa, Her pond, Śrī
Rādhā-kuṇḍa, is equally dear to Him. Among all the beloved
gopīs, none is as dear as Śrīmatī Rādhikā.

This verse, quoted in Ujjvala-nīlamaṇi (4.5), proves that,

among all the gopīs, Śrīmatī Rādhikā alone is Śrī Kṛṣṇa’s dear most
beloved. In precisely the same way Śrī Rādhā-kuṇḍa, Her pond –
which is actually non-different from Her – is exceedingly dear to
Śrī Kṛṣṇa and is also the topmost place of residence for devotees.
Therefore, what spiritually insightful person desirous of performing
bhajana would not take shelter of that pond? Certainly, any such
person would take shelter of Śrī Rādhā-kuṇḍa.

Pīyūṣa-varṣiṇī-vṛtti
Among the many varieties of sādhakas found in this world, the
devotee of Bhagavān who performs bhajana while residing on the
banks of Śrī Rādhā-kuṇḍa is the best and the most dear to Śrī Kṛṣṇa.
This is described in this tenth verse. More dear to Kṛṣṇa than the
followers of the path of karma are the jñānīs, who search after the
impersonal aspect of the Absolute Truth. More dear to Kṛṣṇa than
all the varieties of jñānīs is a pure devotee, who has abandoned the

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Śrī Upadeśāmṛta

attempt to understand the Absolute Truth through the cultivation

of knowledge. Amongst all varieties of pure devotees, the premi-
bhakta, or one who dearly loves Kṛṣṇa, is the most dear to Him.
Amongst all varieties of such loving pure devotees, the vraja-gopīs
are the most dear to Kṛṣṇa. Of all the vraja-gopīs, Śrīmatī Rādhikā
is Kṛṣṇa’s dear most, and Her pond, Śrī Rādhā-kuṇḍa, is similarly
dear to Him. Therefore, the intelligent person who possesses
sufficient accumulated devotional merit (sukṛti) will most certainly
reside on the banks of Śrī Rādhā-kuṇḍa and within the mind render
service to Śrī Kṛṣṇa’s eightfold daily pastimes.

Anuvṛtti
More dear to Śrī Kṛṣṇa than those who simply act to fulfil their
selfish desires is one who is firmly established in the mode of
goodness and is therefore dedicated to performing virtuous deeds.
Even more dear to Kṛṣṇa than all such sat-karmīs is a brahma-jñānī,
who is transcendental to the modes of nature altogether. More
dear to Kṛṣṇa than all such jñānīs is a pure devotee. More dear
to Kṛṣṇa than all such pure devotees is a premī-bhakta, who loves
Him dearly. Even more dear to Kṛṣṇa than all such premī-bhaktas
are the vraja-gopīs. Amongst all the vraja-gopīs, Śrīmatī Rādhikā is
Kṛṣṇa’s dear most. In the same way that Kṛṣṇa loves Her, He loves
Her pond, Śrī Rādhā-kuṇḍa. Therefore, Kṛṣṇa’s devotees, who are
the most fortunate people, take shelter of Śrī Rādhā-kuṇḍa.

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 VERSE ELEVEN
The Glories of Śrī Rādhā-kuṇḍa
kṛṣṇasyoccaiḥ praṇaya-vasatiḥ preyasībhyo ’pi rādhā-
kuṇḍaṁ cāsyā munibhir abhitas tādṛg eva vyadhāyi
yat preṣṭhair apy alam asulabhaṁ kiṁ punar bhakti-bhājāṁ
tat premedaṁ sakṛd api saraḥ snātur āviṣkaroti

Anvaya
rādhā – Śrīmatī Rādhikā; preyasībhyaḥ api – even more than the
other beloved gopīs; uccaiḥ – is the foremost; vasati – object;
praṇaya – of love; kṛṣṇasya – of Śrī Kṛṣṇa; asyāḥ – Her (Śrīmatī
Rādhikā’s); kuṇḍam – pond; ca – also; abhitaḥ – in every respect; tādṛk
eva – is just so (the topmost object of Śrī Kṛṣṇa’s love); vyadhāyi –
this has been established (in the scriptures); munibhiḥ – by the
sages; idam – this; saraḥ – pond (Śrī Rādhā-kuṇḍa); āviṣkaroti –
bestows; tat – that; prema – gopī-prema; yat – which; alam – is
immensely; asulabham – difficult to attain; preṣṭhaiḥ api – even for
such dear devotees of Bhagavān as Nārada; kim punar – what to
speak of; bhakti-bhājām – other reservoirs of bhakti (the sādhaka-
bhaktas); snātuḥ – upon one who simply bathes in its waters with
great devotion; sakṛt api – only once.

Translation
After thorough deliberation on the matter, the sages have
unanimously declared (in the Padma Purāṇa) that just as among
all the gopīs Śrīmatī Rādhikā is the foremost object of Śrī Kṛṣṇa’s
great love, in precisely the same way this pond of Hers is also the
topmost object of His love. Upon one who simply bathes in its
waters just once with great devotion, Śrī Rādhā-kuṇḍa bestows that
rare treasure of gopī-prema which is so immensely difficult to attain

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Śrī Upadeśāmṛta

even for such dear devotees of Bhagavān as Nārada – not to speak

of ordinary sādhakas.

Upadeśa-prakāśikā-ṭīkā
It is only natural at this point to become eager to learn what special
commodity can be attained by taking exclusive shelter of the limitlessly
glorious Śrī Rādhā-kuṇḍa. “The fruit of such exclusive devotion is the
topmost variety of kṛṣṇa-prema.” Śrī Rūpa Gosvāmī is concluding his
composition by affirming this philosophical principle (siddhānta).
The prema being spoken of here is extremely difficult to achieve even
for such exalted and dear devotees of Bhagavān as Nārada. In other
words this most elevated, radiant divine love (unnatojjvala-prema) that
the vraja-gopīs possess for Śrī Kṛṣṇa is not only difficult for such dear
devotees to attain, it is actually impossible. Śrī Rādhā-kuṇḍa bestows
this very prema upon one who bathes in her waters with a mood of
special love and devotion. Here, Śrī Rādhā-kuṇḍa is both the svayaṁ-
kartā, the one who directly bestows that prema upon the devotees, and
also the viṣaya, the object of the devotees’ love. Who would not take
shelter of this Rādhā-kuṇḍa? In other words, any devotee skilled in
the art of performing bhajana and sincerely desirous of achieving the
topmost prema would certainly do so.
Relying upon a particle of Śrī Caitanya Mahāprabhu’s mercy, I
have composed this commentary as far as my intelligence allows in
order to increase the transcendental pleasure of His devotees. This
servant of the Śrī Rādhā-ramaṇa deity and son of Śrī Govardhana-
lāla, named Rādhā-ramaṇa dāsa, hereby concludes his commentary
named Upadeśa-prakāśikā on Śrī Rūpa Gosvāmī’s Śrī Upadeśāmṛta.

Pīyūṣa-varṣiṇī-vṛtti
Having described the natural glory of Śrī Rādhā-kuṇḍa in the
previous verse, this eleventh verse has been composed with the
intention of making steadfast faith in Śrī Rādhā-kuṇḍa arise within
the hearts of sādhakas. Śrīmatī Rādhikā is Śrī Kṛṣṇa’s dear most
beloved and in all respects more exalted than all His other beloveds.
In the scriptures, the sages (munis) have described Śrī Rādhā-
kuṇḍa’s eminence in the same way. Śrī Rādhā-kuṇḍa easily bestows

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 Verse Eleven

upon one who bathes in her waters that rare prema which is not
only immensely difficult for sādhakas to attain, but also difficult for
premī-bhaktas like Nārada to achieve.
Therefore, Śrī Rādhā-kuṇḍa alone is the most suitable place of
residence for those endeavouring for perfection in their bhajana.
The jīva who has overcome the influence of matter and who has
attained his inner perfected spiritual form as a gopī (aprākṛta-gopī-
deha) should reside, in the mood of a maidservant (pālya-dāsī) of
Śrīmatī Rādhikā, on the banks of transcendental Śrī Rādhā-kuṇḍa
in the divine land of Vraja (aprākṛta-vraja) in the resplendent grove
(kuñja) of the spiritual master, who is situated in his eternal form as
a female friend (guru-rūpā-sakhī) of Śrī Rādhā-Kṛṣṇa. Living there,
the pure spirit soul (aprākṛta-jīva) should externally take constant
shelter of chanting harināma. Internally, in his spiritually perfected
eternal form as a gopī, he should render service to Śrīmatī Rādhikā
while deeply meditating on Śrī Kṛṣṇa’s eightfold daily pastimes
(aṣṭa-kālīya-līlā). This is the culmination of bhajana for the devotees
who have taken shelter of Śrī Caitanya Mahāprabhu’s feet.

Anuvṛtti
Śrīmatī Rādhikā is Śrī Kṛṣṇa’s dear most beloved and the crest-jewel
of those who are dear to Him. In the scriptures, devotee sages have
described Śrī Rādhā-kuṇḍa as being Śrī Kṛṣṇa’s foremost beloved
object, as dear to Him as Śrīmatī Rādhikā Herself. The topmost love
for Bhagavān, gopī-prema, is exceedingly difficult even for dearly
beloved devotees of Bhagavān such as Nārada to attain, not to speak of
how difficult it is for devotees still in the practitioner stage (sādhaka-
bhaktas) to achieve that rare prema! But very easily Śrī Rādhā-kuṇḍa
bestows this prema upon one who bathes in her waters just once.
Śrī Rādhā-kuṇḍa is full of prema and, indeed, is actually
comprised of waters of nectarean prema. By transcendentally
residing (aprākṛta-vāsa) on the banks of Śrī Rādhā-kuṇḍa and by
transcendentally bathing (aprākṛta-snāna) in her waters, one will
obtain the topmost prema. What is meant by aprākṛta-vāsa and
aprākṛta-snāna? Remaining thoroughly aloof from all desires for
material sense enjoyment, one should constantly perform deep

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Śrī Upadeśāmṛta

meditational worship (mānasa-bhajana) in strict devotion to Śrīmatī

Rādhikā for the duration of one’s life. After shedding this material
body, one will attain an eternal spiritual body and be intently
engaged in direct, eternal service to Śrīmatī Rādhikā. Only one who
bathes in Śrī Rādhā-kuṇḍa in this way attains the topmost prema.
Obtaining such good fortune is exceedingly difficult even for
such exalted premī devotees as Nārada. It is extremely difficult
even for the perfected devotees who eternally serve Kṛṣṇa in the
devotional mellows (rasas) of servitude (dāsya), friendship (sakhya)
and parenthood (vātsalya) to bathe in Śrī Rādhā-kuṇḍa, what to
speak of worldly-minded persons. What more can possibly be said
of the glories of taking aprākṛta-snāna in Śrī Rādhā-kuṇḍa? Those
who bathe there obtain good fortune that extends all the way up to
becoming maidservants of Śrī Vārṣabhānavī (Śrīmatī Rādhikā).
Śrī Govinda dāsa was Śrī Caitanya Mahāprabhu’s dear servant.
Always accompanying Mahāprabhu as if he were His shadow, he
served Mahāprabhu with great love. Simultaneously, he would also
record, in his own words, descriptions of Śrīman Mahāprabhu’s
especially significant pastimes. The collection of verses he wrote
became famous by the name of Govinda-kaḍacā. Having heard these
verses directly from Śrī Raghunātha dāsa Gosvāmī, Śrī Kṛṣṇadāsa
Kavirāja Gosvāmī explained them in his own words in his Śrī
Caitanya-caritāmṛta. Through the medium of those verses, light was
shed upon Śrī Caitanya Mahāprabhu’s transcendental character.
The following is a narration from the time when Śrīman
Mahāprabhu was residing in Jagannātha Purī: Mahāprabhu had
already fulfilled the objectives for which He descended upon this
Earth. Now He desired to wind up His pastimes. One day He took
His intimate devotees and went to the shore of the ocean. Seeing
the blue ocean, remembrance of Śyāmasundara immediately arose
within Him. Becoming overwhelmed in devotional ecstasy (bhāva),
He was oblivious to all else. With great difficulty His devotees
gradually brought Him back to external consciousness. At that very
time Śrī Gaurasundara slowly began instructing those devotees. In
that assembly Mahāprabhu’s very dear disciple Śrī Rūpa Gosvāmī
was also present. Rūpa Gosvāmī wrote those instructions down in

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 Verse Eleven

verse form, and these verses became famous as Śrī Upadeśāmṛta,

nectarean instructions. For spiritual practitioners, this Upadeśāmṛta
is like their very lives and a necklace to be worn at all times.
A servant of the famous Śrī Rādhā-ramaṇa deity in Vṛndāvana,
named Śrī Rādhā-ramaṇa dāsa Gosvāmī, composed a beautiful
commentary entitled Upadeśa-prakāśikā-ṭīkā on the eleven verses
of Śrī Upadeśāmṛta. After some time, the condition of the residents
of this world became critical, because the doctrine of prema-bhakti
had been substantially covered by the frightful influence of the
present age of Kali-yuga. Seeing this, Śrī Caitanya Mahāprabhu
sent His dear, eternal devotee Śrī Bhaktivinoda Ṭhākura to this
world. In simple and comprehensible language, he composed a
brief yet essential commentary on the verses of Śrī Upadeśāmṛta.
This commentary is famous as Pīyūṣa-varṣiṇī-vṛtti.
Śrī Gaurasundara is the personification of aprākṛta vipralambha-
rasa, the mellow constituted of sentiments of divine separation from
Śrī Kṛṣṇa. To nourish the rasa of sambhoga, which is when the devotee
is meeting together with Kṛṣṇa, He tasted that vipralambha-rasa, and
for the benefit of human society He taught how it can be attained.
It is compulsory for sincere sādhakas to accept these instructions;
otherwise it will be impossible for them to ever achieve kṛṣṇa-prema.
In modern times, Kali Mahārāja, the personification of the
present degraded age, has assumed the bogus dress of a devotee of
Śrī Gaura. Sometimes he adopts the name of imitationist (sahajiyā)
cults such as Āula, Bāula, Neḍā or Neḍī. With great intensity he
propagates these false philosophies, as well as other doctrines such
as Māyāvāda and gaura-nāgarī  1, which are opposed to the path of
bhakti. Aho! Just see the influence of Kali Mahārāja! Some say, “I am

1  In the transcendental loving affairs of Śrī Rādhā-Kṛṣṇa, Śrī Kṛṣṇa is nāgara,

the predominating hero in the position of the enjoyer, and Śrī Rādhā and
Her bodily manifestations, the sakhīs, are nāgarīs, the predominated heroines
in the position of the enjoyed. Although Śrī Gaura is Kṛṣṇa Himself, He
adopts the mood of the nāgarī, Śrīmatī Rādhikā, in order to experience the
nature of Her love for Kṛṣṇa. Therefore, Śrī Gauraṅga is not in the mood of
a nāgara. The gaura-nāgarīs conceive of Śrīman Mahāprabhu as a nāgara
and themselves as nāgarīs. This is completely opposed to both the mood of
Mahāprabhu and the cultivation of śuddha-bhakti. –Ed.

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Śrī Upadeśāmṛta

Gaurahari Himself,” some declare themselves to be glorious spiritual

masters, some consider themselves to be the Creator, and others say
that they are Śiva. Very enthusiastically they cheat human society
by propagating their bogus philosophies that they were taught by
Kali Mahārāja. Being pleased with their preaching, Kali Mahārāja
blesses them and bestows upon them abundant wealth (kanaka),
women (kāminī) and notoriety (pratiṣṭhā). Being bewildered by
their propaganda, most people ignore śuddha-bhakti and bhagavad-
bhajana and instead advance along the path of these new, depraved
philosophies that are based on material enjoyment. They become
so intoxicated in this mundane enjoyment that they are completely
unaware of just how they are ascending the peak of thorough self-
destruction.
O faithful devotees, do not move in that direction. Become
steadfastly situated upon the path of bhakti that was shown by great
personalities such as Śrī Svarūpa Dāmodara, Śrī Rūpa Gosvāmī,
Śrī Raghunātha dāsa Gosvāmī and Śrī Narottama Ṭhākura. This
devotional path enables one to relish the pure kṛṣṇa-prema that
was practised and preached by Śrī Gaura-Nityānanda. Reside in
Vraja and always perform kīrtana and smaraṇa of Śrī Rādhā-
Kṛṣṇa’s nāma, rūpa, guṇa and līlā. The doctrine of gaura-nāgarī is
a bogus philosophy that is opposed to bhakti. Remain aloof from
such bogus philosophies. The embodiments of prema-bhakti, Śrī
Viṣṇupriyā and Śrī Lakṣmīpriyā, as well as the embodiment of the
holy dhāma, Śrī Nīlā-devī, perpetually serve Śrī Gaurasundara, who
is the combined form of Śrī Rādhā-Kṛṣṇa. Knowing this to be true,
take shelter of Him and, following in the footsteps of the vraja-
gopīs, day and night render devotional service within the mind.
By doing so, even that prema-sevā of Śrī Rādhā-Kṛṣṇa, which is
extremely difficult to obtain, will become easily attainable.
Śrī Bhaktivinoda Ṭhākura revealed the holy dhāma of
Māyāpura. There he established the regular worship of deities,
including Śrī Gaura-Nityānanda, Śrī Gaura-Gadādhara, Śrī Gaura-
Viṣṇupriyā and Śrī Gaura-Lakṣmīpriyā. Everywhere he preached
the holy names of Śrī Gaura and Śrī Kṛṣṇa as well as the doctrine
of śuddha-bhakti. Besides composing many of his own books on

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 Verse Eleven

śuddha-bhakti, he translated many ancient devotional scriptures

and wrote numerous commentaries, essays and articles.
Toward the end of his life, upon seeing the dearth of bhakti in
society, he deprived the people by ceasing his attempts to deliver
them. On the pretext of old age, he adopted a vow of silence and
remained immersed in mānasa-sevā, devotional service performed
within meditation. Overwhelmed with compassion for the souls
suffering in this world, with tearful eyes he looked toward me and
ordered me to preach the doctrine of śuddha-bhakti that was revealed
by Śrī Caitanya Mahāprabhu and His eternal devotees. He also
instructed me to compose this Anuvṛtti commentary illuminating
his Pīyūṣa-varṣiṇī-vṛtti commentary on Śrī Upadeśāmṛta. Taking
the dust of his divine feet upon my head, I have followed his
command. But just when I had completed commenting on eight
verses of Śrī Upadeśāmṛta, he departed this world from Svānanda-
sukhada-kuñja at Śrī Rādhā-kuṇḍa and entered into Śrī Rādhā-
Kṛṣṇa’s eternal pastimes.
O Śrī Bhaktivinoda Ṭhākura, intimate devotee of Śrīmatī
Rādhikā! On this day of completing my Anuvṛtti commentary on
the verses of Śrī Upadeśāmṛta, this destitute servant of yours offers
it into your lotus hands. May you be pleased. All glories unto you!
Remembering Śrī Gauracandra, on this twenty-second day of
the lunar month of Bhādrapada in the year 1914, at Candraśekhara-
bhavana in Māyāpura, I have completed this Anuvṛtti commentary.

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 Six Essays by
Śrīla Bhaktivinoda Ṭhākura
on

The Six Faults

Obstructive to Bhakti
Upadeśāmṛta Verse 2
 1
Atyāhāra
Overeating or Over-collecting
In his Śrī Updeśāmṛta (2), Śrīla Rūpa Gosvāmī has written:

atyāhāraḥ prayāsaś ca
prajalpo niyamāgrahaḥ
jana-saṅgaś ca laulyaṁ ca
ṣaḍbhir bhaktir vinaśyati

Bhakti is destroyed by the following six kinds of faults: (1) eating

too much or collecting more than necessary, (2) endeavouring for
that which is opposed to bhakti, (3) engaging in useless mundane
talk, (4) failing to adopt essential regulations or being fanatically
attached to regulations, (5) associating with persons who are
opposed to bhakti and (6) possessing a greed, or restlessness of
mind, to adopt worthless opinions.

It is highly necessary to consider the deep meaning of this

verse. For those who desire to engage themselves in the practice
of supremely pure bhakti, it is essential to strictly follow this
verse’s instructions. For devotees who are lax in following these
instructions, hari-bhakti is rarely attained. It is only for sincere
practitioners, whose hearts are eager to attain bhagavad-bhakti, that
we are explaining the purport of this verse, in which the following
six impediments on the path of bhakti are mentioned: (1) atyāhāra,
(2) prayāsa, (3) prajalpa, (4) niyamāgraha, (5) jana-saṅga, and (6)
laulya.
We will sequentially describe each of the above-mentioned
impediments. In the following short essay, we will describe the
meaning of atyāhāra.

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Six Faults Obstructive to Bhakti

The word atyāhāra does not mean only “eating too much”
The word atyāhāra (“overeating”) does not mean only “eating
too much”. The first verse of Śrī Upadeśāmṛta mentions:

vāco vegaṁ manasaḥ krodha-vegaṁ

jihvā-vegam udaropastha-vegam
etān vegān yo viṣaheta dhīraḥ
sarvām apīmāṁ pṛthivīṁ sa śiṣyāt

He who can tolerate the urge to speak, the urge of the mind, the
urge of anger, the urge of the tongue, the urge of the belly and
the urge of the genitals and does not deviate – that is, remains
steady – is a sober person and can instruct the entire world.

Here, the urge of the tongue (jihvā-vega) indicates the desire to

taste palatable foods, and the urge of the belly (udara-vega) indicates
the desire to overeat. If we also understand the word atyāhāra to
mean “the desire to overeat”, then, because Śrī Upadeśāmṛta is
presented as a concise compilation of the essence [of the principles
of bhakti], such a definition would possess the fault of repetition,
or redundancy. In this situation, it is incumbent on the readers to
correctly investigate any additional purports of the word atyāhāra
that the exceedingly profound personality Śrī Rūpa Gosvāmī has
given.
There is no doubt that the primary meaning of the word āhāra
is “food”, but the word “food” also implies the enjoyment of the
five senses. For example, form is food for the eyes, sound is food for
the ears, fragrance is food for the nose, taste is food for the tongue,
and the tactile sensations of smoothness, roughness, coolness,
warmth and other sensations are food for the skin. Embodied souls
will invariably enjoy these sense objects. Without doing so, it is
impossible for them to sustain their lives. If the [conditioned] living
entities were to completely abandon sense enjoyment, they would
surely leave their body. Therefore, total renunciation of sense objects
is simply an imaginary concept. In reality, it is not possible. What,
then, are we to do in such a situation?

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 Atyāhāra

It is our duty to maintain our lives in a way that is favourable for

bhakti
Śrī Kṛṣṇa has instructed Arjuna as follows:

na hi kaścit kṣaṇam api

jātu tiṣṭhaty akarma-kṛt
kāryate hy avaśaḥ karma
sarvaḥ prakṛti-jair guṇaiḥ

karmendriyāṇi saṁyamya
ya āste manasā smaran
indriyārthān vimūḍhātmā
mithyācāraḥ sa ucyate
Bhagavad-gītā (3.5–6)

No one can remain inactive, not even for a moment. Everyone is

impelled to act under the influence of such qualities as attachment
and hate, which are born of one’s nature. A deluded person who
forcibly restrains his working senses while internally meditating
on sense objects is to be known as a hypocrite.

No person can, at any time, exist without performing some

action. In other words, although a person with an impure
consciousness may renounce the pious action (karma) prescribed
in śāstra, he is induced to continue performing activities related
to practical life due to his being subject to the modes of material
nature. Therefore, he is not to renounce those actions that śāstra
prescribes as a means to purify the consciousness. How will a
person whose consciousness has not been purified benefit by
externally, or forcefully, controlling his working senses [such as his
arms, legs and speech]? He will continue to meditate on the objects
of his active senses and thus be known as a foolish hypocrite.
No one can live for a moment without performing action.
Therefore, it is essential to perform action that is beneficial. If that
action is performed with indifference to bhagavad-bhakti, however,
it will be the cause of material bondage. For this reason, the action

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Six Faults Obstructive to Bhakti

required to sustain one’s life should be favourable for bhagavad-

bhakti; only then is it bhakti-yoga.

The procedure for accepting sense objects

Śrī Kṛṣṇa further mentions in Bhagavad-gītā:

nāty-aśnatas tu yogo ’sti

na caikāntam anaśnataḥ
na cāti-svapna-śīlasya
jāgrato naiva cārjuna

yuktāhāra-vihārasya
yukta-ceṣṭasya karmasu
yukta-svapnāvabodhasya
yogo bhavati duḥkha-hā
Bhagavad-gītā (6.16–17)

This yoga cannot be perfected by those who eat excessively, eat

too little, sleep excessively or sleep too little. Rather, this yoga,
which destroys suffering, is perfected by those who regulate their
eating and enjoyment, as well as their sleep and wakefulness.

naiva kiñcit karomīti

yukto manyeta tattva-vit
paśyañ śṛṇvan spṛśañ jighrann
aśnan gacchan svapañ śvasan

pralapan visṛjan gṛhṇann

unmiṣan nimiṣann api
indriyāṇīndriyārtheṣu
vartanta iti dhārayan
Bhagavad-gītā (5.8–9)

A karma-yogī sees, hears, touches, smells, eats, walks, sleeps,

breathes, talks, renounces, accepts and opens and shuts his eyes.
But because of his knowledge of the Absolute Truth (tattva-jñāna),
he believes, “I am not doing anything. It is only this body in which
I am situated that is doing everything. Being bound by ignorance,

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 Atyāhāra

I only assess and reflect on these actions.” After self-realization is

attained, the mentality of being the doer and enjoyer is removed.

Those who eat too much or too little, and those who sleep
too much or too little do not attain perfection in yoga, whereas a
person who eats, enjoys and sleeps moderately, according to his
needs, does. The sādhaka should reflect in this way: “All my senses
are wandering after the objects of the senses, but I am a pure soul
and therefore beyond such things.” One should accept the objects
of the senses with such discrimination.

The renunciation of karma and jñāna leads to perfection in

bhakti-yoga
Although this instruction [to accept the objects of the senses
with discrimination] seems more relevant to jñāna, it can also
be favourable for bhakti. The concluding verse of Bhagavad-gītā
instructs complete surrender (śaraṇāgati), indicating that the
processes of fruitive action (karma) and acquiring knowledge of
the impersonal brahma (jñāna) are to be completely given up, and
that all sense objects are to be accepted with the understanding
that they are the mercy of Bhagavān. In this way, perfection in
bhakti-yoga is attained.

Implementing yukta-vairāgya in one’s life

Śrīla Rūpa Gosvāmī mentions in Bhakti-rasāmṛta-sindhu
(1.2.125–126):

anāsaktasya viṣayān
yathārham upayuñjataḥ
nirbandhaḥ kṛṣṇa-sambandhe
yuktaṁ vairāgyam ucyate

prāpañcikatayā buddhyā
hari-sambandhi-vastunaḥ
mumukṣubhiḥ parityāgo
vairāgyaṁ phalgu kathyate

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Six Faults Obstructive to Bhakti

Appropriate renunciation (yukta-vairāgya) is to accept objects

favourable for one’s service to Śrī Kṛṣṇa, while being detached
from that which is unrelated to Him and ardently attached to
that which is related to Him.
Persons who desire liberation renounce the scriptures, the
deity, the holy name, mahā-prasāda, śrī guru and anything else
that is related to Hari, considering them to be worldly. This is
called false renunciation (phalgu-vairāgya).

Śrīla Rūpa Gosvāmī has revealed the purport of the above-

mentioned two verses by advising sādhakas to abandon over
collecting (atyāhāra). The purport here is that accepting the objects
of the senses with the inclination to enjoy them falls in the category
of atyāhāra.
But if we accept in moderate quantities those things that are
favourable for bhakti, understanding them to be Bhagavān’s mercy
(bhagavat-prasāda), then it is not atyāhāra. When the objects of the
senses are received with simplicity and regarded as Bhagavān’s mercy,
they become yuktāhāra, or appropriate objects of consumption on
the path of bhakti.
Yukta-vairāgya is easily achieved in this way. Śrīman Mahāprabhu
instructed, “Accept the objects of the senses with detachment and
constantly chant kṛṣṇa-nāma. Do not endeavour for opulent food
or clothing. Accept whatever pure bhagavat-prasāda is attained
through little effort.” This regulation is to be carried out by a devotee
throughout the course of his life.
One should accumulate objects in accordance with one’s
objective. By collecting more than necessary, the sādhaka, being
subjugated by fondness for the objects he has collected, will not
attain his highest goal (paramārtha). And by accepting less than is
necessary, he will be unable to maintain his body, which is useful
for performing bhajana.
The first verse of Śrī Upadeśāmṛta gives the instruction to
control the urges of the tongue and the belly. The purport is that a
worldly person, or one bound by māyā, being either distressed by
hunger pains or extremely agitated upon seeing palatable foodstuffs
in front of him, runs to eat them. This is one type of material urge.

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 Atyāhāra

When such an urge is strongly present in the heart of a sādhaka, he

must immediately subdue that urge by devotional contemplation.
The second verse of Śrī Upadeśāmṛta gives the instruction to
renounce atyāhāra, which is an eternal principle of bhakti-sādhana.

The atyāhāra of householders and that of renunciants are categori­

cally different
There is one more point in this regard: there are different
considerations for householders (gṛhasthas) and for renunciants
(tyāgīs) in regard to atyāhāra. In accordance with his religious duty
(dharma), a householder can earn and collect whatever is necessary
for the maintenance of his family. With those assets, he can serve
Bhagavān and His devotees, maintain his family, welcome guests
and manage his life.
Although householders may earn and collect, if they endeavour
to collect more than necessary, it becomes an obstacle to their
practice of bhakti and to receiving Kṛṣṇa’s mercy. Both earning and
collecting more than required are atyāhāra. Of this there is no doubt.
Renunciants, however, should never accumulate anything.
They incur the fault of atyāhāra by being dissatisfied with their
daily collection of alms. To eat excessively upon receiving palatable
foodstuffs is also atyāhāra. Therefore, both householder and
renunciant Vaiṣṇava practitioners should carefully deliberate on
atyāhāra in regard to their respective positions and perform kṛṣṇa-
bhajana while remaining far from this fault. In this way, they will
very soon attain the mercy of Śrī Kṛṣṇa.

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 2
Prayāsa
Over-endeavouring
Bhakti does not appear unless one first renounces prayāsa. The word
prayāsa [in the second verse of Śrī Upadeśāmṛta] indicates exertion
or effort. The ultimate attainment is pure devotion to Bhagavān,
and nothing else. Surrender (śaraṇāgati) and being under guidance
(ānugatya) are symptoms of devotion to the lotus feet of Bhagavān,
and both comprise the perfected nature and eternal occupation
of the living entity. Therefore, bhakti is the living entity’s natural
function, or innate activity. Although an innate activity does not
require endeavour, performing bhakti-sādhana requires a slight
amount of endeavour when the living entity is in a conditioned
state. All other types of endeavours aside from this slight endeavour
are unfavourable for bhakti.
There are two types of prayāsa: jñāna-prayāsa and karma-
prayāsa. The result of jñāna-prayāsa is realization of complete non-
duality, or in other words, merging into the featureless aspect of
brahma (sāyuja-mukti). This is also called brahma-nirvāṇa.

The endeavour for jñāna is opposed to bhakti

Jñāna-prayāsa (endeavouring for impersonal knowledge) is an
impediment to the ultimate goal of life. There is much evidence of
this in the Vedas. Muṇḍaka Upaniṣad (3.2.3) has clarified:

nāyam ātmā pravacanena labhyo

na medhayā na bahunā śrutena
yam evaiṣa vṛṇute tena labhyas
tasyaiṣa ātmā vivṛṇute tanūṁ svām

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Six Faults Obstructive to Bhakti

One cannot attain parabrahma Paramātmā by lecturing, by

intellect or by the study of various śāstras. He only reveals
His transcendental form by His own mercy to one whom He
Himself accepts.

The use of the word ātmā indicates both the soul and
the Supersoul (Paramātmā). The ātmā cannot be realized by
exhaustively studying or explaining the Vedas, nor on the strength
of an intellectual understanding of scriptures, nor by hearing the
scriptures extensively. A learned person who desires to attain
Paramātmā can do so only by the desire or mercy of Paramātmā.
In other words, He reveals His form only to those who choose to
worship Him as their Lord. Because He is eternally perfect, He
cannot be attained by any other method.
Bhakti, therefore, is the only medium through which one can
attain Bhagavān. Śrīmad-Bhāgavatam also prescribes the complete
renunciation of all endeavour to acquire impersonal knowledge
(jñāna), which is absolutely worthless and an impediment to
attaining the supreme goal:

jñāne prayāsam udapāsya namanta eva

jīvanti san-mukharitāṁ bhavadīya-vārtām
sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir
ye prāyaśo ’jita jito ’py asi tais tri-lokyām
Śrīmad-Bhāgavatam (10.14.3)

O Prabhu, those persons who do not endeavour for impersonal

knowledge but remain fixed in their position perform no
activity other than associating with saintly persons. While
remaining in the association of saints who possess pure love for
You, they naturally receive the opportunity to hear them sing
the narrations of Your pastimes. They then humbly offer their
body, mind and words to honouring those narrations and do
so to such an extent that it becomes their very life; they cannot
live without it. O Prabhu, although You cannot be conquered
by anyone within the three worlds, You are conquered by such
devotees and become subordinate to their prema.

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 Prayāsa

Furthermore, while pointing out the futility of endeavouring

for impersonal knowledge, the author of Śrīmad-Bhāgavatam has
made a very beautiful comparison:

śreyaḥ-sṛtiṁ bhaktim udasya te vibho

kliśyanti ye kevala-bodha-labdhaye
teṣām asau kleśala eva śiṣyate
nānyad yathā sthūla-tuṣāvaghātinām
Śrīmad-Bhāgavatam (10.14.4)

O Bhagavān, bhakti to You is the main source of all kinds of

auspiciousness. Those who give up this path just to cultivate
impersonal knowledge simply undergo hard work, suffer pain
and achieve difficulty, just as the only gain of a person who
beats empty husks is hard work, not rice.

Knowledge of one’s relationship with Bhagavān (sambandha-

jñāna) is different from and purer than knowledge of the feature­
less aspect of the Absolute (advaita-jñāna)
Absolute non-duality (kevala-advaitavāda), which is a form of
impersonal knowledge, is not rooted in reality. This non-dual form
of jñāna is wicked and is simply a method to delude the demons.
The jñāna that the scriptures glorify as sambandha-jñāna, or
knowledge of one’s relationship with Bhagavān, is completely
different from non-dual jñāna. Sambandha-jñāna is extremely
pure and natural, and therefore, no purificatory endeavours are
necessary to attain it. The jñāna mentioned in the four seed verses
(catuḥ-ślokī) of Śrīmad-Bhāgavatam, refers to sambandha-jñāna,
or knowledge that the living entity is inconceivably one with and
different from Bhagavān, and it is contained in the heart of all living
entities. Bhagavān is like a transcendental sun, and the living entity
is like a minute ray of that sun. Without acting in accordance with
Bhagavān, the living entity (jīva) cannot be situated in his original
[transcendental] form. Therefore, the constitutional nature of the
jīvas is to be a servant of Bhagavān.

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Six Faults Obstructive to Bhakti

Bhakti-sādhana is not in the category of over-endeavour (prayāsa)

Although the constitutional nature of the jīvas – servitude
to Bhagavān – is dormant in the conditioned stage and must be
revived through sādhana, bhakti does not necessitate as much effort
as jñāna and karma. By taking exclusive shelter of harināma with
full faith, the covering of ignorance is quickly removed and the
bliss of one’s constitutional nature manifests. But a person who
gives [the desire for] jñāna-prayāsa, or endeavours for impersonal
knowledge, a place in his heart must undergo great suffering. Then,
when he is delivered from jñāna-prayāsa by the effect of associating
with saintly persons, [the desire to perform] endeavours related to
bhakti manifest in the heart of a sādhaka.

The result of endeavouring for monistic knowledge (jñāna-prayāsa)

In Bhagavad-gītā (12.2–5), Śrī Kṛṣṇa instructs Arjuna as follows:

mayy āveśya mano ye māṁ

nitya-yuktā upāsate
śraddhayā parayopetās
te me yukta-tamā matāḥ

ye tv akṣaram anirdeśyam
avyaktaṁ paryupāsate
sarvatra-gam acintyaṁ ca
kūṭa-stham acalaṁ dhruvam

sanniyamyendriya-grāmaṁ
sarvatra sama-buddhayaḥ
te prāpnuvanti mām eva
sarva-bhūta-hite ratāḥ

kleśo ’dhika-taras teṣām

avyaktāsakta-cetasām
avyaktā hi gatir duḥkhaṁ
dehavadbhir avāpyate

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 Prayāsa

In essence, this means, “Those who are fully endowed with the
symptoms of surrender and worship Me with immense faith are the
best of yogīs. But those who have fully controlled their senses see
everything as equal, worshipping the indestructible, all-pervading,
unmanifest, immutable, immovable, inconceivable, formless, and
featureless aspect of the impersonal effulgence, which is beyond
intellectual understanding, are jñāna-prayāsīs. If in their hearts they
feel mercy for all living entities, then, after great effort and struggle,
they obtain the mercy of My devotees, and at last they attain Me.”
In the latter method of worship, one must undergo great
difficulty, and moreover, experience a delay [in obtaining one’s
desired goal]. This is the result of performing jñāna-prayāsa. We
will now discuss the result of karma-prayāsa.

The result of endeavouring for the fruit of one’s action (karma-

prayāsa)
The result of karma-prayāsa (the endeavour to perform the
fruitive activities prescribed in the Vedas) is the same as jñana-
prayāsa: it, also, cannot cause auspiciousness. The perspective of
Śrīmad-Bhāgavatam (1.2.8) is as follows:

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ
notpādayed yadi ratiṁ
śrama eva hi kevalam

Any spiritual practices and occupational duties that do not

inspire attraction for hari-kathā (the narrations about Śrī Kṛṣṇa)
are simply a waste of time.

Here, dharma indicates one’s function within varṇāśrama

according to the division of the scriptures describing fruitive action
(karma-kāṇḍa).
If deep attachment to discussions about Bhagavān does not appear
in a person’s heart, even after perfectly abiding by one’s function within
varṇāśrama, then it is merely useless labour (prayāsa). Therefore, like
jñāna-prayāsa, karma-prayāsa is opposed to bhakti.

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Six Faults Obstructive to Bhakti

Activities (karma) favourable for bhakti are not over-endeavour

The conclusion is that the endeavour for the fruits of one’s
actions (karma) and the pursuit of monistic knowledge (jñana) are
extremely harmful. If, however, a devotee performs the activities of
varṇāśrama-dharma in order to maintain his life in a noble manner,
then those activities, being favourable for bhakti, are considered
bhakti, not karma. Svaniṣṭha-bhaktas1 make those prescribed duties
and the fruit of those duties obedient to bhakti. Pariniṣṭhita-bhaktas2
perform activities that are not unfavourable for bhakti merely for
the welfare of common people. Nirapekṣa-bhaktas3 reject popular
opinion and perform only those activities that are favourable for
bhakti. Endeavours for jñāna, including those for sāyujya-mukti, are
greatly opposed to the endeavour to attain the ultimate goal of life.
If aṣṭāṅga-yoga is practised to attain mystic opulences and to merge
into the existence of the Lord, then it, also, is opposed to bhakti. The
regulations of bhakti-sādhana and knowledge that one’s relationship
with Bhagavān consists of an inconceivable oneness with and
simultaneous difference from Him are innate in the living entities.
Such knowledge is therefore known as prayāsa-śūnya, or devoid of
endeavour. In this way, although karma and jñana are respectable
methodologies, they are completely unworthy goals. This will be
elaborated on further in the chapter titled “Niyamāgraha”.

Pilgimage to holy places, serving Vaiṣṇavas, and performing deity

worship, saṅkīrtana, etc. are not useless endeavours when their
aim is to attain the association of saintly persons
The laborious effort of pilgrimage to holy places is purely
toil, and it is also an endeavour opposed to bhakti. But if that same
pilgrimage to Kṛṣṇa’s pastime places is performed with eagerness to
obtain the association of saintly persons and with a greed to kindle
feelings for Śrī Kṛṣṇa, then it is a limb of bhakti and not a useless
endeavour.
1  Devotees who follow the rules and prohibitions of varṇāśrama. – Ed.
2  Devotees who follow Vaiṣṇava standards, disregarding varṇāśrama rules. – Ed.
3  Renunciant devotees. – Ed.

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 Prayāsa

This being the case, vows taken in relation to the limbs of bhakti
are also not useless endeavours, nor are endeavours to serve Vaiṣṇavas,
because greed for the association of sādhus, or saintly personalities,
rectifies the fault of greed for the association of immoral persons.
Endeavours made to worship the deity are natural, just as the outpouring
of heartfelt emotion is natural. The spontaneous, heartfelt uttering of the
names of the Lord are alone saṅkīrtana-prayāsa. Consequently, because
these activities are performed naturally, they cannot be called prayāsa.

Endeavours for renunciation (vairāgya-prayāsa) are absolutely

unnecessary
Any slight endeavour for vairāgya (renunciation) is unnecessary,
because after bhakti awakens, an aversion to anything unrelated to
Kṛṣṇa arises naturally within the sādhaka. This is the teaching of
Śrīmad-Bhāgavatam (1.2.7):

vāsudeve bhagavati
bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ
jñānaṁ yad brahma-darśanam

The meaning is that by performing bhakti-yoga to Bhagavān

Vāsudeva the following arises: detachment from the material world,
or detachment devoid of endeavour, and unmotivated knowledge,
or knowledge that one is an eternally realized servant of Bhagavān.
Therefore, karma, jñāna, yoga and vairāgya, which are impediments
to bhakti, do not degrade a person engaged in the practice of bhakti
to Bhagavān, because he has given up endeavouring for them.

The absence of over-endeavour in bhakti

Śrīmad-Bhāgavatam (11.2.42) mentions:

bhaktiḥ pareśānubhavo viraktir

anyatra caiṣa trika eka-kālaḥ
prapadyamānasya yathāśnataḥ syus
tuṣṭiḥ puṣṭiḥ kṣud-apāyo ’nu-ghāsam

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Six Faults Obstructive to Bhakti

With each mouthful of food a hungry person takes, three effects

are simultaneously accomplished: he obtains satisfaction, he is
nourished and his hunger ceases. Similarly, surrendered souls
who are engaged in the performance of bhajana simultaneously
experience three effects: the awakening of bhakti that ultimately
develops into prema, the direct manifestation of Bhagavān’s
beloved form and detachment from anything opposed to bhakti.

This verse establishes that bhakti and sambandha-jñāna simulta­

neously appear in the heart of a person who one-pointedly worships
Bhagavān, along with the renunciation of anything unrelated to
Bhagavān. When a devotee feels himself extremely fallen and destitute
and chants and remembers Śrī Kṛṣṇa’s names with sincerity, the
following sentiments naturally arise in his heart: “I am a minute
particle of the Supreme Consciousness. I am an eternal servant
of Kṛṣṇa. Kṛṣṇa is our eternal master. My inherent nature is to be
exclusively surrendered at His lotus feet. This temporary material
world is merely a boarding house, and it is very harmful for me to
be attached to anything in it.” As a result of thinking in this way, the
sādhaka quickly attains perfection.

A list of various types of over-endeavour

For a practitioner who has taken shelter of the names of Śrī Hari,
the following are virodhī-tattva, or averse to bhakti: endeavours for
impersonal knowledge (jñāna), endeavours for fruitive acts (karma),
endeavours for mystic opulences (yoga), endeavours for liberation
(mukti), endeavours to improve one’s material existence (saṁsāra)
and endeavours to obtain the association of non-devotees (asat-
saṅga). These endeavours destroy one’s bhajana. The endeavour for
recognition and prestige (pratiṣṭhā), is even more dangerous than
these. Although this type of prayāsa is extremely abominable, many
cannot avoid it. It is vital, in all respects, to eradicate such endeavour
through bhakti free from duplicity. Śrī Sanātana Gosvāmī has written:

sarva tyāge ’py aheyāyāḥ

sarvānartha bhuvaś ca te

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 Prayāsa

kuryuḥ pratiṣṭhā-viṣṭhāyāḥ
yatnam asparśane varam
Hari-bhakti-vilāsa (20.370)

Even if one has given up everything else, the desire for name
and fame (pratiṣṭhā), which is the root cause of all anarthas,
remains. The prime duty is to give up this pratiṣṭhā, which is
compared to stool. What to speak of touching this pratiṣṭhā, do
not see it, even from a distance!

This instruction is extremely grave. Devotees should observe

this practice (the chanting of harināma) with care; no other practice
is required.

How householder Vaiṣṇavas perform bhajana devoid of prayāsa

While maintaining their life by performing simple activities that are
favourable for bhakti, sādhakas should perform harināma-saṅkīrtana
and smaraṇa (remembrance) within the context of their relationship
with Bhagavān. There are two ways of performing worship that is free
from over-endeavour: as householders do and as renunciants do.
A householder is to maintain his life by performing varnāśrama
in a way that is favourable for devotion, and thus perform bhajana
free from over-endeavour. He ought to earn and collect in such a
way that he can maintain his family without difficulty.
We must never forget that worshipping Śrī Hari is our life’s
only goal, for then there is no possibility of falling down. Whether
sleeping or awake, moving here and there, or feeling happy or sad,
we will remain engaged in bhajana at all times, and consequently we
will obtain perfection in our worship within a short period of time.

How renunciant Vaiṣṇavas perform bhajana devoid of prayāsa

Renunciant devotees should never accumulate anything. They
should remain satisfied with whatever daily alms they collect, and,
while maintaining their life in this way, practise bhakti. Beginning
any other kind of endeavour gives rise to faults. To the degree that the
practitioner performs his worship with humility and sincerity, kṛṣṇa-

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Six Faults Obstructive to Bhakti

tattva (the ontological truth of Śrī Kṛṣṇa) will be revealed to him, by

Kṛṣṇa’s mercy. In Śrīmad-Bhāgavatam (10.14.8), Lord Brahmā says:

tat te ’nukampāṁ su-samīkṣamāṇo

bhuñjāna evātma-kṛtaṁ vipākam
hṛd-vāg vapurbhir vidadhan namas te
jīveta yo mukti-pade sa dāya-bhāk

This means, “O Kṛṣṇa, that person who at every moment

and with great eagerness knowingly experiences Your mercy and
accepts with an unwavering mind whatever happiness and misery
come as the result of actions performed in his previous births and,
with a heart full of love, a choked voice and horripilation, offers
himself at Your lotus feet, becomes eligible to attain residence in
Your spiritual abode, just as a son becomes eligible to inherit his
father’s wealth. All the various types of prayāsa (efforts), headed
by jñāna-prayāsa, hold no benefit. Only by Your mercy can You be
understood completely.”
Lord Brahmā further says in Śrīmad-Bhāgavatam (10.14.29):

athāpi te deva padāmbuja-dvaya-

prasāda-leśānugṛhīta eva hi
jānāti tattvaṁ bhagavan mahimno
na cānya eko ’pi ciraṁ vicinvan

O Lord, one who attains even a little of the mercy of Your two
lotus feet can comprehend the essence of Your transcendental
glories. Others cannot realize the essential truth of Your Self,
even though they may keep searching for You for many years
through jïäna and vairägya.

Hence, without any endeavour, by the mercy of Bhagavān,

the science of devotion to Him easily manifests in the heart of
a sādhaka who considers himself fallen and destitute and who
chants harināma. One cannot realize this science by independently
endeavouring for knowledge, even after many lifetimes.

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 3
Prajalpa
Mundane Talk

What is prajalpa?
The term jalpanā, or prajalpa, means “an exchange of dialogue”.
Presently, aversion to Bhagavān exists to such an extent in this world
that conversations with others, also, generally end up being averse
to Him. Hence, for bhakti-sādhakas, such talks are most harmful.
There are, however, various types of jalpanā that are acceptable in
the practice of bhakti. Such discussions are auspicious for sādhakas.
Śrīla Rūpa Gosvāmī has written:

tathāpy asmin kadācid vam

adhiśau nāma-jalpani
avadya-vṛnda-nistāri-
nāmabhāsau prasīdatam
Kārpaṇya-pañjikā (16)

O King and Queen of Vṛndāvana, when sinful persons chant even

a semblance of Your holy names, that semblance results in Your
causing their deliverance from multitudes of unspeakable acts.
Therefore, I implore You: if I happen to chant Your name, then, by
virtue of that pious act, be pleased with me.

The purport is that if one happens to chant even a semblance of

Bhagavān’s names (nāmābhāsa), then such prajalpa of those names
destroys all kinds of anarthas (unwanted desires in the heart that
create obstacles on the path of devotion).
Performing kīrtana, reciting prayers and deliberating on the
scriptures are all considered jalpanā, but when they are devoid of desires

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Six Faults Obstructive to Bhakti

other than those directed toward the service of Bhagavān and are done
in a way that is favorable for bhakti, they become limbs of bhakti.
The conclusion, therefore, is that all types of jalpanā that are
unfavourable for devotion to Śrī Kṛṣṇa are opposed to bhakti.
Practitioners of devotion must be extremely careful to remain far
away from such prajalpa.

The prajalpa of saintly persons is worthy of honour

The conduct of saints and mahājanas is completely free of fault.
Therefore, we should honour the prajalpa they practise, and practise
it ourselves. Some atibhaktas (those who make a show of excessive
devotion), teach that one should give up every type of prajalpa.
It is the duty of śrī rūpānuga Vaiṣṇavas (the followers of Śrī Rūpa
Gosvāmī), however, to always follow the path of sādhana-bhakti as
he taught it:

sa mṛgyaḥ śreyasāṃ hetuḥ

panthāḥ santāpa varjitaḥ
anavāpta-śramam purve
yena santaḥ prata sthire
Bhakti-rasāmṛta-sindhu (1.2.100)
We should inquire about that path of sādhana that is auspicious
and free of anguish: the path effortlessly traversed by our
previous saints and mahājanas.

Only the path determined by Śrī Vyāsa, Śuka, Prahlāda and

Śrīman Mahāprabhu and His devotee associates is, for us, the
path of the mahājanas. We must not leave this path aside and hear
instructions from the neophyte atibhaktas. All mahājanas respect
talks that are favourable for devotion to Śrī Hari. We will give
examples of this in appropriate places in the text.

Different types of averse prajalpa

Talk that is averse to bhakti is certainly an obstacle on the path of
devotion to Śrī Hari. There are many such types of prajalpa: (1) useless
talks – vṛthā-galpa, (2) logic and argument – vitarka, (3) talking about

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 Prajalpa

others – paracarcā, (4) debate – vādānuvāda, (5) fault-finding – para-doṣa-

anusandhāna, (6) speaking dishonestly – mithyā-jalpnā, (7) criticizing
saintly persons – sādhu-nindā and (8) gossip – grāmya-kathā. All
these are included within prajalpa.
(1) Useless talks
Useless talks are extremely damaging. Practitioners of devotion
should refrain from them. Instead, they should always hear and
speak hari-kathā in the association of saintly persons and remember
the holy name in solitude. Bhagavad-gītā (10.8–9 and 9.14) has
confirmed this in the following verses:

ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ
budhā bhāva-samanvitāḥ

mac-cittā mad-gata-prāṇā
bodhayantaḥ parasparam
kathayantaś ca māṁ nityaṁ
tuṣyanti ca ramanti ca

I am the source of both mundane and spiritual worlds. Everything

emanates from Me. The wise who know this well engage in worship­
ping Me, with transcendental emotion in their heart. Those whose
minds are absorbed in Me and whose lives are wholeheartedly devoted
to My service derive great satisfaction and bliss from constant­ly
enlightening one another with the fundamental truth about Me and
performing kīrtana of My names, form, qualities and pastimes.

satataṁ kīrtayanto māṁ

yatantaś ca dṛḍha-vratāḥ
namasyantaś ca māṁ bhaktyā
nitya-yuktā upāsate

Constantly chanting the glories of My names, qualities, form

and pastimes, endeavouring with determined vows, and offering
obeisances with devotion, they engage in My worship, remaining
always connected with Me.

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Six Faults Obstructive to Bhakti

It is essential for practitioners of bhakti to practise exclusive

devotion according to the above-mentioned regulations. If we
spend day and night in useless talks with persons who are averse
to Kṛṣṇa, then how can we possibly follow Bhagavān’s instruction
to always perform kīrtana of His names? It is most injurious for
sādhakas to read newspapers. If there is an article about a pure
devotee in a newspaper, then yes, one can read it. Village folk often
get together after meals to smoke and indulge in various types of
useless talk with people who are averse to Kṛṣṇa. It is difficult for
such people to become rūpānuga-sādhus. Reading novels is also
considered vṛthā-galpa. Of course, the histories within Śrīmad-
Bhāgavatam, like the narrative about King Purañjana, are not
obstacles to devotion; rather, they are most beneficial.
(2) Logic and argument
Argument (vitarka) is also a type of useless talk that obstructs
devotion. The reasoning of logicians and philosophers is actually
opposed to Bhagavān and merely a cause of dispute. Such
reasoning can yield no good result; it only increases weakness and
unsteadiness of mind. Kaṭha Upaniṣad (1.2.9) states: “naiśā tarkeṇa
matirāpaneyā – O Naciketa, whatever intellegence you have gained
regarding ātma-tattva should not be destroyed by logic (tarka).”
Eternally present in the innate intelligence of the jīva is a
transcendental disposition to be naturally devoted to the lotus
feet of Bhagavān. But those who constantly involve themselves in
arguing and debating sequence, space, doubt and error (the rules, or
factors, of debate) become so hard-hearted that one’s transcendental,
natural proclivity for devotion quickly vanishes. One’s intelligence
will not be contaminated, however, if one engages in deliberations
while keeping the ten-fold teachings of the Vedic scriptures (daśa-
mūla-śikṣā)1, as the basis of those deliberations. Argument that
seeks the verdict of the Vedas about what is beneficial and what is
detrimental are not categorized as prajalpa. Śrī Caitanya Mahāprabhu
has therefore instructed, “ataeva bhāgavata karaho vicāra – Thus,
1  Ten ontological principles that describe the jīva’s relationship with Bhagavān,
the means one must adopt to obtain Him, and the ultimate goal of life. –Ed.

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 Prajalpa

carefully deliberate on the words of Śrīmad-Bhāgavatam” (Śrī

Caitanya-caritāmṛta, Madhya-līlā 25.153).
Discussions that ascertain knowledge of one’s relationship
with Bhagavān (sambandha-jñāna) are not prajalpa. Those who
indulge in exhibiting useless logic and argument in order to obtain
victory over an assembly of men have no meaningful principles to
which they adhere. It is therefore our duty to completely avoid the
association of such logicians. Vāsudeva Sarvabhauma was a great and
celebrated Māyāvādī scholar of his time. His only occupation was
defeating paṇḍitas in debates and discussions. But upon attaining
the association of Śrī Caitanya Mahāprabhu, he became completely
transformed. His intoxication with debate and discussion was totally
eradicated. He said, “Previously, in the association of these dry
logicians, I simply wasted my life’s precious time in using my mouth
to blabber and blather. Today, with that same mouth, I am chanting
‘Kṛṣṇa’, ‘Hari’ and other remarkably sweet names of Bhagavān.”
Those who engage in spiritual thoughts should always remember
the heartfelt expression of the respected sannyāsī from Vārāṇasī:

paramārtha-vicār gelo, kori mātra ‘vāda’

kāhā̃ mukti pābo, kāhā̃ kṛṣṇera prasāda
Śrī Caitanya-caritāmṛta (Madhya-līlā 25.43)

Having been engaged in unnecessary talk, my spiritual perspective

has vanished. How will I attain the mercy of Kṛṣṇa now?

Envy, pride, egotism and self-prestige give rise to useless logic.

Those who delight in quarrel are maddened by useless arguments.
Practitioners of devotion should be cautious to not become
involved in the troubles of useless argument when reflecting on
the ontological truths and pastimes of Bhagavān.
(3) Talking about others
Talking about others (paracarcā) without reason is highly opposed
to devotion. Many people indulge in such talk in order to establish
their own prestige, and it is the nature of some to discuss the
character of others out of envy. In this way, the mind of those who

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Six Faults Obstructive to Bhakti

remain enraptured in useless talk about others can never even touch
the lotus feet of Bhagavān Śrī Kṛṣṇa, what to speak of being fixed
on them. Therefore, it is the foremost duty of every practitioner of
devotion to renounce paracarcā.
Certain types of paracarcā, however, are favourable for bhakti
and not harmful. It is only possible to completely renounce talking
about others when one stays alone in the forest. There are two
kinds of practitioners of devotion: householders (gṛhasthas) and
renunciants (tyāgīs). It is possible for renunciants to completely
give up talking about others, because renunciants have no contact
with sense objects. Householders, on the other hand, are unable
to do so, because they are engaged in activities related to earning,
accumulating, preserving, maintaining their family and so on. The
only solution for them is to live a Kṛṣṇa-centred existence. Upon
having connected the activities of the senses to Kṛṣṇa, householders
can do as much paracarcā as is necessary.
Otherwise, one should remain far from talks about others,
which are useless. There is one thing to consider: when śrī guru
instructs his disciple in knowledge pertaining to the true position
of sense objects, then, due to the nature of the subject matter, some
paracarcā is required, because instructions are clearly understood
by it. There is absolutely no fault in how our previous mahājanas
have engaged in paracarcā. For example, the fault of paracarcā does
not touch Śrī Śukadeva, even though he has criticized the character
of materialistic persons:

nidrayā hriyate naktaṁ

vyavāyena ca vā vayaḥ
divā cārthehayā rājan
kuṭumba-bharaṇena vā

dehāpatya-kalatrādiṣv
ātma-sainyeṣv asatsv api
teṣāṁ pramatto nidhanaṁ
paśyann api na paśyati
Śrīmad-Bhāgavatam (2.1.3–4)

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 Prajalpa

O King, householders who are entangled in their household

chores do not know their real identity. In this way, they pass their
entire lives. They spend their nights either in the association of
a woman or sleeping, and their days either struggling for money
or maintaining their family members. In this material world,
those who we consider intimately related to us – our body, sons
and so on – are nothing; they are temporary. Although the jīva
becomes as if mad under their spell, still, even after witnessing
them being swallowed by death day and night, he remains
unaware of their illusory nature.

Whatever Śrī Śukadeva Gosvāmī has spoken about materialistic

people while instructing his disciples is not prajalpa. Such
discussions benefit the world. While instructing His disciples,
Śrīman Mahāprabhu described the character of false renunciants:

prabhu kahe, vairāgī kare prakṛti-sambhāṣaṇa

dekhite nā pārõ āmi tāhāra vadana
Śrī Caitanya-caritāmṛta (Antya-līlā 2.117)

Śrī Caitanya Mahāprabhu said, “I cannot look at the face of a

renunciant who converses with women.

kṣudra-jīva saba markaṭa-vairāgya koriyā

indriya carāiya bule ‘prakṛti’ sambhāṣiyā
Śrī Caitanya-caritāmṛta (Antya-līlā 2.120)

“The insignificant living entity, adopting show-bottle renuncia­tion,

leads his senses astray by conversing with women in secret.

prabhu kahe, mora vaśa nahe mora mana

prakṛti-sambhāṣī vairāgī nā kare sparśana
Śrī Caitanya-caritāmṛta (Antya-līlā 2.124)

“My mind is not under My control. I do not want to have any

connection with renunciants who talk intimately with women.”

While deliberating upon the instructions and conclusions of a

particular subject, it will benefit neither men nor society to neglect

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Six Faults Obstructive to Bhakti

the words mentioned above. If our exalted gurus practised this type
of paracarcā with the aim of instructing the whole world, then how
can we attain auspiciousness by acting in a way that opposes their
teachings? It cannot be considered prajalpa to criticize, in the above-
mentioned way, the current misconceptions accepted by a spiritual
soceity, an assembly or common people. For instance, sometimes it
is not considered a fault to criticize certain persons. The great devotee
Maitreya Ṛṣi has spoken in such a way about King Veṇa:

itthaṁ viparyaya-matiḥ
pāpīyān utpathaṁ gataḥ
anunīyamānas tad-yācñāṁ
na cakre bhraṣṭa-maṅgalaḥ
Śrīmad-Bhāgavatam (4.14.29)

In this way, due to contaminated intelligence, King Veṇa became

extremely sinful and traversed the wrong path. His piety had
been destroyed, so he did not pay any attention to the prayers of
the munis, even though they had humbly supplicated him again
and again.

Here, Mahaṛṣi Maitreya was obliged to engage in the above type of

paracarcā, and he therefore did so in front of his listeners. His talking
about others in this way does not fall in the category of useless prajalpa.
Descriptions of ancient histories have been given for the benefit of the
practitioners of devotion. The conduct of villains and ungodly persons
has been criticized time and again in these histories. Such criticisms
are beneficial and favourable for bhakti. But those who are influenced
by envy, jealousy, pride, honour and other tendencies and engage in
paracarcā are offenders at the lotus feet of Bhakti-devī.
(4) Debate
Debate (vāda-vivāda) arises from a desire for victory. It is most
despicable.
(5) Fault-finding
Fault-finding (para-doṣa-anusandhāna) is solely due to one’s own
bad tendency. It is one’s duty to completely give this up.

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 Prajalpa

(6) Speaking dishonestly

Speaking dishonestly (mithyā-jalpanā) is simply another form of
useless talk.
(7) Criticizing saintly persons
Criticizing a sādhu (sādhu-nindā) is extremely detrimental. If a person
hopes to attain bhakti, he must vow to not criticize saintly persons
ever in his life. Only Bhagavān’s devotees are sādhus. Criticizing them
destroys all of one’s good fortune. Dakṣa Prajāpati was a great ascetic,
but he suffered considerable misfortune when he criticized the
extremely pure Śrī Mahādeva (Śiva). Śrīmad-Bhāgavatam (10.4.46)
gives evidence of this and illustrates the terrible result of disobeying
great personalities:

āyuḥ śriyaṁ yaśo dharmaṁ

lokān āśiṣa eva ca
hanti śreyāṁsi sarvāṇi
puṁso mahad-atikramaḥ

O Parikṣit, the longevity, beauty, fame, religiosity, sense gratification,

promotion to higher planets, and all the auspiciousness of those
who disrespect great, saintly persons are destroyed.

(8) Village talk, or gossip

Renunciants should give up grāmya-kathā, or gossip, in all respects.
Householders can accept some grāmya-kathā in a way that is
favourable for bhakti. History, animal science, astrology, geography
and other such areas of study, if opposed to kṛṣṇa-bhakti, are worthy
of rejection. Śrī Śukadeva Gosvāmī instructs:

mṛṣā giras tā hy asatīr asat-kathā

na kathyate yad bhagavān adhokṣajaḥ
tad eva satyaṁ tad u haiva maṅgalaṁ
tad eva puṇyaṁ bhagavad-guṇodayam

tad eva ramyaṁ ruciraṁ navaṁ navaṁ

tad eva śaśvan manaso mahotsavam

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Six Faults Obstructive to Bhakti

tad eva śokārṇava-śoṣaṇaṁ nṛṇāṁ

yad uttamaḥśloka-yaśo ’nugīyate
Śrīmad-Bhāgavatam (12.12.49–50)

Speech that does not glorify the names, form, qualities and pastimes
of the all-pervading, indestructible Bhagavān lacks substance and
is devoid of meaning, even when full of bhāva (emotion). Although
such speech may appear beautiful, it lacks true beauty and is false,
even if high-class topics are discussed. Only speech and words
that are replete with the qualities of Bhagavān are most purifying,
imbued with auspiciousness, and completely truthful. Words in
which the extremely pure glories of Bhagavān are sung are known
to be pleasing, interesting and ever-fresh. The mind experiences
the highest bliss for all eternity through such words. No matter
how vast and deep a person’s ocean of lamentation, it is completely
dried up by such words.

*******
In summary, practitioners of devotion should endeavour to
give up all kinds of prajalpa, for to do so is favourable for bhakti.
Through the words vāco-vegam, the first verse of Upadeśāmṛta
gives the instruction to tolerate the urge to speak. This urge refers
only to the occasional (naimittika) urge to speak. After renouncing
prajalpa, the practitioner’s speech is automatically controlled for
all time. In order to live in a way that is free of sin, one should try
to speak as little as possible. Talking about others is meaningless
conversation. For this reason, Śrī Kṛṣṇa has instructed Uddhava:

para-svabhāva-karmāṇi
yaḥ praśamsati nindati
sa āśu bhraśyate svārthād
asaty abhiniveśataḥ
Śrīmad-Bhāgavatam (11.28.2)

Those who praise and criticize the nature and activities of

others become absorbed in material topics. As a result, they
soon deviate from spiritual practices.

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 4 ­­­
Niyamāgraha
Adherence to Rules
Below or Above One’s Qualification
& Non-adherence to Rules
Regulations, or niyamas, are of two types: (1) those that are
prescribed [by śāstra] – vidhi-lakṣaṇa-niyama and (2) those that
are prohibited – niṣedha-lakṣaṇa-niyama. Both types of regulations
bring about the living entities’ auspiciousness.
Conditioned souls are eligible to attain a highly exalted stage
even when they are in an extremely wretched condition. In between,
the many other stages are like successive steps. These steps are
resting places for the living entities. Various regulations, in the
form of rules and prohibitions, have been prescribed for each step.
The living entity attains the eligibility to climb to the next step by
properly observing the rules and prohibitions prescribed for the
step upon which he currently rests. If he is unable to attain the
qualification for the next step, he is deposed to a lower step. This
is called durgati (“regression”), and attaining a higher step is called
sadgati (“progression”).

Firm faith in one’s qualification is a virtue, and rejection of it is

a fault
To properly follow the regulations for the step one is currently
standing on is called svadharma, or svādhikāra-niṣṭhā. To act in
faithful accordance with one’s own qualification alone is a virtue
(guṇa), and to act in transgression of it is a fault (doṣa). There is
no other definition for “virtue” and “fault”. Bhagavān Śrī Kṛṣṇa has
instructed Uddhava:

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Six Faults Obstructive to Bhakti

sve sve ’dhikāre yā niṣṭhā

sa guṇaḥ parikīrtitaḥ
viparyayas tu doṣaḥ syād
ubhayor eṣa niścayaḥ

deśa-kālādi-bhāvānāṁ
vastūnāṁ mama sattama
guṇa-doṣau vidhīyete
niyamārthaṁ hi karmaṇām
Śrīmad-Bhāgavatam (11.21.2, 7)

To be firmly established in the duties one is authorized to perform

is a good quality, whereas failure to do so is a fault. Good qualities
and faults are ascertained in this way. In order to curb materialistic
activities, O saintly Uddhava, I have established all that is virtuous
and immoral among time, place and all existing objects.

To maintain firm faith in duties according to one’s own

qualification is a virtue, and inversely, to endeavour for that for
which one is unqualified is a fault. The purport is that the states
of virtue and fault are determined according to one’s qualification,
not anything else. The virtues and faults of time, place and existing
objects have therefore been ordained in order to prevent people
from developing the inclination to abandon their prescribed duties
and to prevent transgressions of convention. These regulations,
which are comprised of rules and prohibitions, can be further
divided in two categories: eternal regulations (nitya-niyama) and
occasional regulations (naimittika-niyama).

Eternal rules and prohibitions

The living entity is a completely pure spiritual being. The
regulations comprising rules and prohibitions ordained for the
completely pure soul situated in his eternal nature are known as
nitya-niyama. But after attaining this worldly condition, which
māyā has given him through the agency of material designations, he
attains a state other than his perfected state. This other condition is

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 Niyamāgraha

comprised of material designations. This conditioned state, based on

material designations, is of various different types. The eternal stage,
however, is non-dual and one.
In his eternal state, prema is the only rule for the living entity,
and envy is the only prohibition. This one regulation, made up of
this rule and prohibition, is part of the eternal nature of jīva. That
living entity who is free from envy and full of prema is the shelter of
eternal rasa (bhagavad-bhakti-rasa). Despite its being of five types,
rasa is one uninterrupted and transcendental principle. We are not
currently dis­cussing the standards of that stage [of prema]. Here, it
is only necessary to know that in that stage, the living entities are
eternally situated.

Occasional rules and prohibitions

Although there are various types of occasional regulations, the
steps within them have been divided into three categories, based
on their external characteristics. All the Śrutis, Smṛtis and Purāṇas
describe the gross divisions of karma, jñāna and bhakti. Rules and
prohibitions are designated for each division.
The following is prescribed for the karma division: the
observance of varṇāśrama-dharma, including performance of the
ten purificatory rites (daśa-saṁskāras) and those performed at
specific times of the day (āhnika). Its prohibitions are performance
of sins, bad habits and so forth.
The following are prescribed for the jñāna division: sannyāsa,
tyāga, vairāgya and deliberating on the difference between matter
and spirit. Its prohibitions are activities performed in self-interest,
forbidden activities and attachment to sense enjoyment.
The following are prescribed for the bhakti division: while
cultivating bhakti to Bhagavān, one is to develop indifference to
worldly matters, observe those rules and prohibitions of karma and
jñāna that are favourable for bhakti, and through them, carry out
the maintenance of the body. The prohibitions for bhakti are giving
up every type of karma and jñāna that is opposed to bhagavad-
bhakti, giving up attachment to sense objects and giving up any

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Six Faults Obstructive to Bhakti

conceptions and actions that are unfavourable for bhakti.

The first step for a conditioned soul: karma-kāṇḍa

From the moment a conditioned soul gives up his illicit habits –
or in other words, his degraded character – he reaches the first step:
karma-kāṇḍa (abiding by the prescriptions of the section of the
Vedas that describes the activities of fruitive work). The only niyama
(regulation) for the living entities situated on this step is to incessantly
and virtuously follow varṇāśrama-dharma while aspiring for the next
step, jñāna. As long as the living entity does not develop indifference
to activities related to this world – indifference resulting from
distinguishing between matter and spirit and attaining knowledge
of the self – he will be a sinner if he renounces his firm faith in
varṇāśrama-dharma. But when this type of disregard manifests, he
becomes more qualified for elevation. By it, his firm faith in karma is
eradicated. If he is still inclined to follow the rules governing karma
at that time, then his advancement is delayed.

Second step: jñāna-kāṇḍa

In the same way, the rule for those situated on the step of the
jñāna division is to maintain firm faith in jñāna. As long as they do
not develop a taste for the step of bhakti, they must properly follow
the rules prescribed for the step of jñāna. As soon as the qualification
for bhakti arises, firm faith in jñāna should be relinquished. If this
is not done, one becomes contaminated by the fault of niyamāgraha
and will not be able to progress.
Śrīmad-Bhāgavatam (11.20.9) instructs:

tāvat karmāṇi kurvīta

na nirvidyeta yāvatā
mat-kathā-śravaṇādau vā
śraddhā yāvan na jāyate

This means that one should act according to the rules and
prohibitions related to fruitive action (karma) until one develops
a renunciation born of discretion for the material world, which is

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 Niyamāgraha

pervaded with fruitive acts (karma) and heavenly pleasures attained

through such acts. This renunciation shall remain in effect until such
time that faith (śraddhā) in the narrations of Bhagavān Śrī Kṛṣṇa’s
pastimes does not appear. Faith is the only qualification for bhakti.
tasmān mad-bhakti-yuktasya
yogino vai mad-ātmanaḥ
na jñānaṁ na ca vairāgyaṁ
prāyaḥ śreyo bhaved iha
Śrīmad-Bhāgavatam (11.20.31)

For the yogī who is endowed with bhakti to Me and absorbed

in thoughts of Me, there is no need for monistic knowledge
or renunciation. His auspiciousness is solely attained through
bhakti to Me.

The purport is that only after one’s niṣṭhā in knowledge and renun­
ciation ceases will the activities of bhakti clearly manifest in the heart.

Our only duty is to give up faith in karma and jñāna and develop
faith in bhakti
The temple of kṛṣṇa-prema is situated at the very top of the spire
of Śrī Goloka Vṛndāvana. To reach there, one must have ascended
the fourteen steps of the material world, which teems with the
activities of karma-kāṇḍa, and eventually rise up to Vaikuṇṭha’s
topmost region. Firm faith in the steps of karma and jñāna must
be gradually and sequentially given up. As a result, one becomes
qualified for the step of bhakti. The door of the temple of prema is
revealed when one ascends the steps of bhakti.

Third step: bhakti and the sequence of its development

Śraddhā (faith) is the only regulation (niyama) for the living
entity standing on the step of bhakti. This śraddhā transforms
into niṣṭhā (firm conviction) when one’s anarthas are removed by
remaining engaged in performing bhajana in saintly association.
The living entity ascends the staircase of bhakti proportionate to
the extent his anarthas have been destroyed. His niṣṭhā transforms

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Six Faults Obstructive to Bhakti

into ruci (taste), ruci transforms into āsakti (strong attachment),

and āsakti transforms into bhāva (transcendental sentiment that
is the seed of prema). This bhāva, in the form of rati (spiritual
affection), becomes rasa with the help of various ingredients.
Śrīmad-Bhāgavatam (11.14.26) states:

yathā yathātmā parimṛjyate ’sau

mat-puṇya-gāthā-śravaṇābhidhānaiḥ
tathā tathā paśyati vastu sūkṣmaṁ
cakṣur yathaivāñjana-samprayuktam

Just as anointing the eyes with salve gives them the power
to see even subtle objects, similarly, when the living entity’s
heart is cleansed by hearing and chanting about My supremely
purifying līlā-kathā, he gains the ability to realize extremely
subtle principles (namely the truth about My svarūpa and līlās).

In Bhakti-rasāmṛta-sindhu (1.4.15–16), Śrīla Rūpa Gosvāmī

has mentioned this sequence very clearly:

ādau śraddhā tataḥ sādhu-

saṅgo ’tha bhajana-kriyā
tato ’nartha-nivṛttiḥ syāt
tato niṣṭhā rucis tataḥ
athāsaktis tato bhāvas
tataḥ premābhyudañcati
sādhakānām ayaṁ premṇaḥ
prādurbhāve bhavet kramaḥ

There are four steps in sādhana-bhakti: śraddhā, niṣṭhā, ruci

and āsakti. Upon transcending these four steps, one reaches the
step of bhāva, which is the doorway to prema. There are different
regulations (niyamas) for each step, according to the level of one’s
faith. While ascending to the next step, one leaves the previous step
behind. Then, being indifferent to the regulations designated for the
previous step, one must sincerely follow the designated niyamas for
the next step. For those who [disregard this sequence and] do not
give up niyamāgraha (the zeal to perform the regulations) of the

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 Niyamāgraha

previous step, those regulations become shackles that bind them to

that step and prevent them from advancing to the next steps.

All the rules and prohibitions on the path of bhakti are included
in one principal regulation
The set of niyamas ascribed to each step on the path of bhakti
are included within one general, principal niyama, as follows:

smartavyaḥ satataṁ viṣṇur

vismartavyo na jātucit
sarve vidhi-niṣedhāḥ syur
etayor eva kiṅkarāḥ
Padma Purāṇa (Uttara-kāṇḍa, Chapter 42)

Always remember Viṣṇu and never forget Him. All the other prohi­­
bitions and recommendations are servitors of these two instructions.

The principal rule from which all other rules of the scriptures
manifest is to constantly remember Kṛṣṇa, and the principal prohi­
bition from which all other prohibitions manifest is to never forget
Him. Remembering this principal rule, the practitioner gradually gives
up faith in the previous rules and adopts the regulations of the following
step. If a person neglects to follow this, he will fall due to the fault of
adhering to the rules prescribed for a previous step (niyamāgraha),
and will remain deprived of further advancement. Every practitioner
of bhakti must always remember this. In this regard, Hari-bhakti-vilāsa
gives the following instructions:

kṛtyāny etāni tu prāyo

gṛhiṇāṁ dhanināṁ satām
likhitāni na tu tyakta-
parigraha-mahātmanām

The rites included within this book have mostly been written in
for gṛhasthas and wealthy sādhus. There are no regulations for
extremely detached and fully renounced mahātmās.

avasyaṁ tani sarvāṇi

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Six Faults Obstructive to Bhakti

teṣāṁ tād-ṛktva-siddhaye
prāg apekṣyāṇi bhaktir hi
sadācāraika sādhanā

Although not even a single rule in this scripture (Hari-bhakti-

vilāsa) has been written for fully renounced and extremely
detached persons, still, the only proper behaviour for śādhakas
who want to reach the stage of complete renunciation is to follow
the behaviour of sādhus who have already attained that stage.

Types of śaraṇāgati
The symptom of persons who have attained śraddhā is that
they are surrendered (śaraṇāgata) unto the lotus feet of Śrī Kṛṣṇa.
Śaraṇāgati is of two types: for householders and for renunciants.
Hari-bhakti-vilāsa gives a collection of regulations to be observed
by householders who have attained this stage of śaraṇāgati. In this
same scripture, the observance of śiva-caturdaśī and other vratas
are also mentioned. Of those regulations, surrendered renunciants
will follow those that are applicable.

Symptoms of a devotee with unalloyed surrender

As both householders and renunciants gradually progress
in their sādhana, they attain unalloyed surrender. At that time,
the regulations they must respectively follow become somewhat
different. In this stage, one gradually progresses in sādhana, and
thus one-pointed surrender to Śrī Kṛṣṇa arises.
Śrīmad-Bhāgavatam (11.18.28) offers the following perspective
on this topic:
jñāna-niṣṭho virakto vā
mad-bhakto vānapekṣakaḥ
sa-liṅgān āśramāṁs tyaktvā
cared avidhi-gocaraḥ

My devotee who does not desire monistic knowledge, renunciation,

liberation or anything else is not bound by the regulations of any
āśrama. Having left his āśrama and its symbols, and being situated
beyond the rules and prohibitions of the Vedic scriptures, he roams

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 Niyamāgraha

freely, according to his own will.

ekāntitāṁ gatānāntu
śrī-kṛṣṇa-caraṇābjayoḥ
bhaktiḥ svataḥ pravartteta
tad vighnaiḥ kiṁ vratādibhiḥ
Hari-bhakti-vilāsa (20.382)

Bhakti herself manifests within the hearts of those who have

become one-pointed to the lotus feet of Śrī Kṛṣṇa, and therefore,
such persons give no consideration to observing vratas or any
other regulations. For them, such things are obstacles.

na mayy ekānta-bhaktānāṁ
guṇa-doṣodbhavā guṇāḥ
sādhūnāṁ sama-cittānāṁ
buddheḥ param upeyuṣām
Śrīmad-Bhāgavatam (11.20.36)

My unalloyed premī-bhaktas have no relation with the piety and

impiety resulting from observing rules and prohibitions, because
these mahātmās, who possess equal vision, have already attained
the Absolute Truth by dint of their intelligence.

evam ekāntināṁ prāyaḥ

kīrtanaṁ smaraṇaṁ prabhoḥ
kurvatāṁ parama-prītyā
kṛtyam anyan na rocate
vihiteṣv eva nityeṣu
pravartante svayaṁ hi te
ity ādy ekāntināṁ bhāti
māhātmyaṁ likhitaṁ hi tat
Hari-bhakti-vilāsa (20.382, 384)

For the most part, one-pointed and surrendered devotees

engage in chanting the names of Śrī Kṛṣṇa (kṛṣṇa-kīrtana) and
remembering Him (kṛṣṇa-smaraṇa) with great love. Consequently,
they have no taste for the regulations prescribed for devotees of a

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Six Faults Obstructive to Bhakti

lesser qualification. Although they are sometimes seen to observe

the standard daily rules by their own desire, they are not obliged
to follow any regulations, nor are they considered to be engaged in
niyamāgraha. This is mentioned in the eighth verse of Upadeśāmṛta
and is the glory of one-pointed devotees – that is, their greatness is
in no way diminished if they do not perform the duties prescribed
for others.
The purport here is that whenever great personalities situated
on a higher step follow the regulations prescribed for those on a
lower step, it is by their own desire. By his own desire, a person who
possesses the qualification to perform jñāna follows varṇāśrama,
which is included within the qualification to perform karma. He is
not obliged by any rules (vidhi). Similarly, by his own will, a person
qualified to perform bhakti observes the regulations prescribed for
those qualified to perform karma or jñāna. In other words, although
he is not subject to such rules and prohibitions, he follows them
according to his own desire. In the same way, although a one-pointed
devotee situated on the highest platform of bhakti may follow the
regulations of karma, jñāna or those prescribed for ordinary sādhana-
bhakti, he cannot be considered a niyamāgrahī (one who adheres
to the regulations of a lower stage), since, even while doing so, he
remains engaged in one-pointed bhajana of the lotus feet of Śrī Kṛṣṇa,
according to his own independent mood. Sādhakas who give up
niyamāgraha and begin to observe regulations very quickly traverse
the path of advancement.

Instructions on niyamāgraha
The instruction given here is that sādhakas attain the
qualification for a higher step while following the regulations of
their current qualification. At that time, they are not so insistent
about observing the regulations of the previous steps. It is advisable
for every sadhaka to constantly remember this instruction and
ascend the stairway in the proper sequence, with the goal of
performing bhajana characterized by constant smaraṇa and kīrtana
of Śrī Kṛṣṇa.

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 5
Jana-saṅga
Associating with Those Averse to Bhakti
The word jana refers to people, both men and women. In Bhakti-
rasāmṛta-sindhu (1.2.91), Śrī Rūpa Gosvāmī has written, “sādhau
saṅgaḥ svato vare – a sādhaka should associate with saintly persons
who are more advanced than himself.” A bhakti-sādhaka is in all
respects naturally more advanced than karmīs and jñānīs. Bhagavad-
gītā (7.28) mentions:

yeṣāṁ tv anta-gataṁ pāpaṁ

janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā
bhajante māṁ dṛḍha-vratāḥ

Those pious persons whose sins have been eradicated become free
from the bewilderment of duality, such as happiness and misery,
and engage in worship of Me with firm determination.

Because devotees become freed from the delusion of the duality

of sin and piety after completely surrendering to the lotus feet of Śrī
Kṛṣṇa, it follows that the activities they perform are fully pure. They
do not possess the tendency to perform sinful acts. Being under the
shelter of the omniscient Lord, their fund of knowledge is not poor
like that of the karmīs and jñānīs. Faith (śraddhā) in kṛṣṇa-bhakti
develops as a result of spiritual merit (sukṛti) accumulated over
the course of many births. Devotees, therefore, perform righteous
acts. What doubt can remain about this? Upon the awakening of
śraddhā, one naturally obtains a taste for the association of saintly
persons (sat-saṅga). What cannot be achieved through sat-saṅga?
Bhagavān Himself glorifies its importance:

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Six Faults Obstructive to Bhakti

ye me bhakta-janāḥ pārtha
na me bhaktāś ca te janāḥ
mad-bhaktānāṁ ca ye bhaktās
te me bhakta-tamā matāḥ
Ādi Purāṇa

O Pārtha, those who claim to be My devotees are not My actual

devotees. But those who are devotees of My devotees, are My
true devotees.

The necessity of sat-saṅga

darśana-sparśanālāpa-
saha-vāsādibhiḥ kṣaṇāt
bhaktaḥ punanti kṛṣṇasya
sākṣād api ca pukkaśam
Hari-bhakti-vilāsa (10.171)

A mere moment of seeing, touching, speaking to or associating

with the devotees of Kṛṣṇa purifies even dog-eaters.

Also, Śrīmad-Bhāgavatam (7.5.32) mentions.

naiṣāṁ matis tāvad urukramāṇghriṁ

spṛśaty anarthāpagamo yad-arthaḥ
mahīyasāṁ pāda-rajo-'bhiṣekaṁ
niṣkiñcanānāṁ na vṛṇīta yāvat

The intelligence of those who do not consider the ultimate goal to

be the dust of the lotus feet of great personalities who possess prema
for Bhagavān and who are without material attachments cannot
touch the lotus feet of Bhagavān, the destroyer of all anarthas.

Bhakti cannot be infused into the heart of fallen persons who

lack the association of Bhagavān’s devotees. Sat-saṅga is absolutely
necessary for sādhakas. Therefore, we should understand that the
word jana-saṅga here refers to the association of persons who are
devoid of bhakti.

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 Jana-saṅga

The necessity of avoiding asat-saṅga

Śrī Rūpa Gosvāmī has ordained abandoning the association of
persons who are averse to Kṛṣṇa, as one of the limbs of bhakti:

saṅga-tyāgo vidureṇa
bhagavad-vimukhair janaiḥ
Bhakti-rasāmṛta-sindhu (1.2.43)

One should give up the association of persons who are opposed

to Bhagavān.

Those who desire to attain kṛṣṇa-bhakti must, before all else,

renounce the association of persons who are averse to Kṛṣṇa.
This means they should not relate with such persons through the
activities of bhakti mentioned in the fourth verse of Upadeśāmṛta,
like giving or receiving gifts, speaking to or hearing from them on
any confidential subject matter, feeding them or being fed by them.
Conversing with such persons in the course of ordinary worldly
dealings does not qualify as saṅga; rather, it is considered saṅga
when such dealings are full of a binding affection.
It is essential for every practitioner of bhakti to know how
many types of persons exist who are averse to Bhagavān. Therefore,
although we do not desire to do so, we are listing them here. They
are of seven types: (1) monists and atheists – Māyāvādīs and nāstikas,
(2) materialists – viṣayīs, (3) those who associate with materialists –
viṣayī-saṅgīs, (4) the opposite gender – yoṣit1, (5) those who illicitly
associate with the opposite gender – yoṣit-sangīs2, (6) those who
make a show of following religious principles – dharma-dvajīs and
(7) uncivilized and foolish persons of atrocious conduct – durācārī
mūḍha-buddhi antyaja.
(1) Monists and atheists
Māyāvādīs do not accept the eternal names, forms, qualities, pastimes
and potencies of Bhagavān, and they believe the living entity to be
1 & 2 Althoughthe literal translation of the word yoṣit is “women”, it is apparent
from the explanation below that the intended meaning is “inappropriately
associating with the opposite gender”.
 
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Six Faults Obstructive to Bhakti

illusory. Therefore, according to them, the living entity’s existence

is not eternal. They do not even accept bhakti to be eternal; rather,
they consider it merely a provisional medium to attain jñāna. The
entirety of the Māyāvādīs’ siddhānta is opposed to the principles of
pure devotional service (śuddha-bhakti-tattva). For this reason, bhakti
eventually vanishes by the association of Māyāvādīs. In Śrī Caitanya-
caritāmṛta (Antya-līlā 2.95), Śrīla Rūpa Gosvāmī is quoted as follows.

vaiṣṇava haiyā jebā ‘śārīraka-bhāṣya’ śune

sevya-sevaka-bhāva chāḓi’ āpanāre ‘īśvara’ mane

Vaiṣṇavas who hear Śārīraka-bhāṣya, the Māyāvāda commentary

on Brahma-sūtra, give up their mood of being a servant of their
master, Bhagavān, and instead consider themselves to be Bhagavān.

Those who do not accept the truth of a Supreme Controller as

described in the Vedas are atheists, and their heart is conta­minated
with dry logic. Associating with them thus diminishes one’s bhakti.
(2) Materialists
The association of materialists (viṣayīs) is extremely dishonourable.
Those who are always absorbed in sense objects (viṣaya) are full of
criticism of others, envy and violence. Quarrelling and hankering for
sense objects is their life. The more they engage in sense gratification,
the more their thirst for enjoyment intensifies. They do not receive
an opportunity to hear and chant about Kṛṣṇa’s transcendental
pastimes. Whether they engage in pious or impious activities,
they always remain far from the truth of the soul (ātma-tattva). Śrī
Caitanya-caritāmṛta (Antya-līlā 6.278) mentions:

viṣayīra anna khāile malin haya mana

malin mana haile nahe kṛṣṇera smaraṇa

The mind of a person who eats food prepared by a materialist

becomes contaminated. With a contaminated mind, he cannot
remember Kṛṣṇa.

Those who externally accept sense objects in order to maintain

their life but remain absorbed in contemplating ātma-tattva are

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 Jana-saṅga

situated in a much higher position than sense gratifiers, who are

attached to the fruits of their action.
(3) People who associate with materialists
Both sense enjoyers, or materialists (viṣayīs) and those who associate
with sense enjoyers (viṣayī-saṅgīs) are averse to Bhagavān. One
who associates with a materialist is in fact a materialist himself,
because he constantly meditates on sense objects. There are some
persons who are not so much sense enjoyers themselves, but who
take great pleasure in associating with sense enjoyers. One should
not associate with such persons, also, because one will quickly
become a sense enjoyer. There are two types of sense enjoyers and
those who associate with sense enjoyers: (1) those who have made
Bhagavān part of their sense gratification and (2) those whose
sense gratification is for Bhagavān. The association of the second
type of materialist is somewhat better than association with the
first. Although materialists who enjoy pious sense gratification
are better than sinful materialists, a practising devotee should not
associate with them until they become favourably inclined toward
Śrī Kṛṣṇa. Simply dressing as a renunciant does not enable one to
develop a natural detachment from sense objects. Even renunciants
are often seen to collect objects of sense gratification. On the other
hand, there are people surrounded by sense objects who appear
to be materialists but who internally adopt yukta-vairāgya (i.e.
appro­priate renunciation, accepting everything favourable for the
service of Bhagavān) and are fully absorbed in bhagavad-bhajana.
After carefully contemplating these topics, the sādhaka should give
up the association of viṣayīs and viṣayī-saṅgīs and perform bhajana,
either in solitude or, if he is fortunate enough, in the association of
saintly persons.
(4–5) The opposite gender and those who illicitly associate
with the opposite gender
Male sādhakas should not inappropriately associate with women and
female sādhikas should not inappropriately associate with men. It is
very harmful for those engaged in spiritual practice.

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Men and women are of two types. The contact and communi­
cation between a couple married in accordance with Vedic rules and
regulations is not sinful but it is considered to be pious, as it is in
accordance with scriptural injunctions. But when such conduct takes
place with a mutual attachment that transgresses the rules pertaining
to one’s duty, it is considered yoṣit-saṅga for men and puruṣa-saṅga
for women. This type of association is very harmful for those who
perform or desire to perform bhagavad-bhajana. If the spouse of
a person practising bhakti is guilty of inappropriate association
(saṅga-doṣa), it becomes an obstacle for that person. If a wife helps
her husband in bhakti-sādhana, then associating with her cannot be
called yoṣit-saṅga. But if she creates obstacles in his bhakti-sādhana,
then he should give up her association, through sincere endeavours.
The wife of Śrī Rāmānujācārya had a very quarrelsome nature
and used to create many obstacles in his practice of bhakti. Initially,
Rāmānuja made great endeavours to correct her, but when he was
unsuccessful, he left his house and her and departed for Śrī Raṅgam.
For us, Śrī Rāmānujācārya’s character is ideal and worthy of emulation.
Although some men are not married, they illicitly converse with
women. This behaviour is considered yoṣit-saṅga, or strī-saṅga, and
is most abominable. One should thus attentively give up yoṣit-saṅga
and the association of yoṣit-saṅgīs. Śrīmad-Bhāgavatam (3.31.35) says:

na tathāsya bhaven moho

bandhaś cānya-prasaṅgataḥ
yoṣit-saṅgād yathā puṁso
yathā tat-saṅgi-saṅgataḥ

The illusion and bondage resulting from attachment to a woman

or to the association of those who are fond of women is unlike
that of attachment to any other object.

Regarding the above-mentioned situation, it is not opposed

to bhakti for a householder sādhaka to touch or converse with his
wife. On the other hand, a renunciant who has left his house should
neither touch nor converse with women under any circumstance.

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 Jana-saṅga

(6a) Those who make a show of adopting religious principles:

the first type
Deceitful persons who adopt the external signs of dharma but do not
follow dharma themselves are called dharma-dhvajīs (“those waving
a flag of religiosity”) and are to always be avoided. They are of two
types: the deceitful and the foolish, or the cheaters and the cheated.
It is considered contemptible even within the realms of jñāna and
karma to make a show of following dharma but not actually follow
it. But in the realm of bhakti, it is the means of utter ruin for the
living entity. There is no association in this world as bad as that of
dharma-dhvajīs. Even materialists are better. For the sake of their
own interests, dharma-dhvajīs deceive foolish persons by outwardly
bearing religious symbolism. Some of these rascals become gurus,
and thus they make disciples and gather money (kanaka), women
(kāminī) and prestige (pratiṣṭhā). Remaining far from the deceitful
trickery of such persons, a sādhaka is to perform bhagavad-bhajana
without duplicity. Such non-duplicitous bhajana is the only means to
attain Bhagavān. Śrīmad-Bhāgavatam (1.3.38) states:

sa veda dhātuḥ padavīṁ parasya

duranta-vīryasya rathāṅga-pāṇeh
yo 'māyayā santatayānuvṛttyā
bhajeta tat-pāda-saroja-gandham

The strength and valour of Bhagavān, who carries the wheel

of a chariot in His hand, are unlimited; no one can understand
their depth. Although He is the creator of the whole world, He
is completely beyond it. Only those who render uninterrupted
service to His lotus feet without duplicity can understand His
form and the mystery of His pastimes.

Śrīmad-Bhāgavatam (2.7.42) further states:

yeṣāṁ sa eṣa bhagavān dayayed anantaḥ

sarvātmanāśrita-pado yadi nirvyalīkam
te dustarām atitaranti ca deva-māyāṁ
naiṣāṁ mamāham iti dhīḥ śva-śṛgāla-bhakṣye

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Six Faults Obstructive to Bhakti

The unlimited Bhagavān Himself bestows mercy upon those who

surrender everything to His lotus feet without duplicity. Only the
recipients of His mercy cross over insurmountable māyā, not those
who possess the conception of “I” and “mine” in regard to the
body, which is destined to be food for dogs and jackals.

(6b) Those who make a show of following religious principles:

the second type
When one internally maintains faith in Māyāvāda and externally
exhibits the mood of identifying as a Vaiṣṇava, it is called duplicitous
Vaiṣṇavism (kapaṭa-vaiṣṇavatā). In Śrī Caitanya-caritāmṛta, the fol­
lowing verses are mentioned in relation to such a Vaiṣṇava, whose
name was Rāmadāsa.

aṣṭa-prahar rāma-nāma japen rātri-dine

sarva tyaji’ calilā jagannātha-daraśane
Śrī Caitanya-caritāmṛta (Antya-līlā 13.93)
Rāmadāsa chanted for twenty-four hours, the entire day and night,
and gave up everything as he journeyed for darśana of Śrī Jagannātha.

rāmadāsa jadi pratham prabhure mililā

mahāprabhu adhik tā̃’re kṛpā nā korilā

antare mumukṣu tẽho, vidyā-garvavān

sarva-citta-jñātā prabhu—sarvajña bhagavān
Śrī Caitanya-caritāmṛta (Antya-līlā 13.109–110)

When he first met Śrīman Mahāprabhu, Mahāprabhu did not bestow

extensive mercy upon him. Internally, Rāmadāsa desired liberation
and was conceited due to his learning, but because Mahāprabhu is
Bhagavān and all-cognizant, He knows the hearts of all.

Thus, in order to perform pure hari-bhajana, one must give up

the association of dharma-dhvajīs. The majority of people in this
world are in the category of dharma-dhvajīs. Therefore, as long one
does not come into the association of those who are pure, it is more
beneficial to spend one’s life in seclusion and engage in bhajana
and sādhana.

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 Jana-saṅga

(7) Uncivilized and foolish persons of atrocious conduct

Associating with foolish, uncivilized persons whose views and
conduct are disgraceful destroys bhakti. Foolish persons with an
uncivilized nature kill animals and eat their meat, drink wine and do
not observe varṇāśrama-dharma. Their character is always lacking
in discipline. The association of such persons of bad character
(duracārīs) contaminates the consciousness. But if a person born
in a family that does not follow Vedic conduct displays faith in and
a serious taste for bhakti, one should associate with him. In taking
his association, one need not fear inauspiciousness. He should still
be considered a sādhu, even if he sometimes exhibits inappropriate
behaviour due to his previous nature and impressions (saṁskāras).
Śrīmad Bhagavad-gītā (9.30–31) has determined this in clear words:

api cet su-durācāro

bhajate mām ananya-bhāk
sādhur eva sa mantavyaḥ
samyag vyavasito hi saḥ

kṣipraṁ bhavati dharmātmā

śaśvac-chāntiṁ nigacchati
kaunteya pratijānīhi
na me bhaktaḥ praṇaśyati

Even if a man of abominable character engages in exclusive

devotion to Me, he is still to be considered a sādhu, because his
intelligence is firmly fixed in bhakti to Me. He quickly becomes
virtuous and attains eternal peace. O Kaunteya, boldly proclaim
that My devotee never perishes.

The essence here is that if a person with an uncivilized nature and

ill character develops faith in unalloyed devotion (ananya-bhakti)
due to some spiritual merit (sukṛti), then he is worthy of being
considered a sādhu, because he will become righteous (dharmātmā)
in only a short time. Initially, for a few days, one may witness some
ill-behaviour in him that has resulted from his previous impressions,
but still, he should be considered a sādhu. The association of such

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persons cannot be considered bad association. Śrīmad-Bhāgavatam

(11.20.27–29) mentions their symptoms as follows:

jāta-śraddho mat-kathāsu
nirviṇṇah sarva-karmasu
veda duhkhātmakān kāmān
parityāge 'py anīśvaraḥ

tato bhajeta māṁ prītaḥ

śraddhālur dṛḍha-niścayaḥ
juṣamāṇaś ca tān kāmān
duḥkhodarkāṁś ca garhayan

proktena bhakti-yogena
bhajato māsakṛn muneḥ
kāmā hṛdayyā naśyanti
sarve mayi hṛdi sthite

The gist of these verses is that the association of persons who

are averse to Bhagavān and sinful by nature is definitely abominable,
but their association would be abominable even if they were pious.
On the other hand, the association of persons who are dedicated
(unmukha) to Bhagavān but outwardly seem to be sinful is also sat-
saṅga. This does not apply to those who are averse (vimukha) to
Bhagavān. Maharṣi Kātyāyana has mentioned:

varaṁ huta-vaha-jvālā-
pañjarāntar-vyavasthitiḥ
na śauri-cintā-vimukha-
jana-saṁvāsa-vaiśasam
Kātyāyana-saṁhitā
Bhakti-rasāmṛta-sindhu (1.2.51)

It is better to be burned in fire or spend a lifetime imprisoned

than to suffer the pain of associating with persons who are averse
to Kṛṣṇa.

In the practice of bhakti, it is essential to perform one’s actions

with an impartial attitude after carefully considering all these points.

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 6
Laulya
Restlessness, Greed & Desire
Laulya means “restlessness”, “greed” or “desire”. Restlessness is of
two types: (1) the restlessness of the mind and (2) the restlessness
of the intelligence.
The mind (citta) has the propensity to follow the dictates of the
senses. The mind’s absorption in a sense object gives birth to attach­
ment (rāga) or aversion (dveṣa) to that object. Restlessness of the
mind is of two types: (1) restlessness that is dependent on attachment
(rāga) and (2) restlessness that is dependent on aversion (dveṣa).
Bhagavad-gītā (2.67) mentions:
indriyāṇāṁ hi caratāṁ
yan mano ’nuvidhīyate
tad asya harati prajñāṁ
vāyur nāvam ivāmbhasi

In the same way that wind sweeps away a boat on the water, when
the mind focuses on any one of the senses that roam after sense
objects, it can carry away the intelligence of an unfit person.

Quelling the mind’s restlessness through bhakti

It is then mentioned in Bhagavad-gītā (3.34):

indriyasyendriyasyārthe
rāga-dveṣau vyavasthitau
tayor na vaśam āgacchet
tau hy asya paripanthinau

Attachment (rāga) and aversion (dveṣa) are latent within each

and every sense object. A sādhaka should not come under the

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control of either, as both are great enemies that create obstacles

on the path of auspiciousness.
To control greed, in the form of a restless mind, one should take
shelter of Mahādevī Śrī Hari-bhakti, the goddess of service to Śrī
Hari.

Sense objects are the cause of the mind’s restlessness, and this
restlessness is the principal obstruction to the practice of bhakti.
Therefore, having related all sense objects to Bhagavān, the sādhaka
should transpose his attachment from sense objects to Bhagavān.
In this way, the mind accepts the shelter of attachment to Bhagavan
and becomes steadfast in bhagavad-bhakti. The eyes, ears, nose,
tongue and skin are known as the five knowledge-acquiring senses
(jñānendriya), and the speech, hands, legs, anus and genitals are
known as the five working senses (karmendriya). The mind becomes
steadfast in bhagavad-bhakti when all ten senses are graced with a
devotional mood to Bhagavān. Form, taste, smell, touch and sound
are the objects of the senses. One must have aversion for those
objects that are unfavourable for bhagavad-bhakti, and attachment
to those that are favourable. But the point here is this: How can the
restlessness of the mind be eradicated as long as the restlessness of
the intelligence has not been eliminated? It is thus necessary to first
eliminate the restlessness of the intelligence. Once the intelligence
is steadied and purified, it will control attachment and aversion on
its own.

Intelligence (buddhi)
Intelligence is that tendency of mind that discriminates between
what is spiritual (sat) and what is material (asat). It is of two types:
resolute (vyavasāyātmikā) and irresolute, or many-branched (bahu-
śākhā). Resolute intelligence is single-pointed, or fixed, whereas
irresolute intelligence is always divided and is of many types. In
Bhagavad-gītā (2.41), this is explained as follows:

vyavasāyātmikā buddhir
ekeha kuru-nandana

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 Laulya

bahu-śākhā hy anantāś ca
buddhayo ’vyavasāyinām

O son of the Kuru dynasty, the resolute intelligence of those who

are on this path of bhakti is one-pointed, but the intelligence of
those who are averse to bhakti branches endlessly.

A person who is full of desires and who has irresolute intelligence

craves many types of sense enjoyment. He becomes so absorbed in
thoughts of worldly and heavenly sense gratification that he rejects
the very existence of the spiritual world. Bhagavad-gītā (2.44) there­
fore states:
bhogaiśvarya-prasaktānāṁ
tayāpahṛta-cetasām
vyavasāyātmikā buddhiḥ
samādhau na vidhīyate

Those who are attached to enjoyment and opulence and whose

minds have been captured by the flowery words [of the Vedas]
do not attain the resolute intelligence for exclusive absorption
in Śrī Bhagavān.

Their intelligence is neither fixed in knowledge of the self (ātma-

tattva) nor is it regulated. Such intelligence is unfit for samādhi.
Only those whose intelligence becomes fixed on Paramātma are
known as sthita-prajña (“of fixed intelligence”) and sthita-dhī (“of
steady mind”).

The characteristics of a person who possesses fixed intelligence

and steadiness of mind
Bhagavad-gītā (2.55–56) describes the characteristics of one
whose intelligence is fixed (sthita-prajña) and whose mind is steady
(sthita-dhī) as follows:

prajahāti yadā kāmān

sarvān pārtha mano-gatān
ātmany evātmanā tuṣtah
sthita-prajñas tadocyate

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Six Faults Obstructive to Bhakti

duḥkheṣv anudvigna-manāḥ
sukheṣu vigata-spṛhaḥ
vīta-rāga-bhaya-krodhaḥ
sthita-dhīr munir ucyate

O Arjuna, a person is said to be sthita-prajña when he properly

renounces all desires that are situated in the mind and finds
satisfaction in the self alone. A person whose mind is not
bewildered by anxiety upon experiencing distress, who is entirely
indifferent to happiness, and whose attachment, fear and anger
have been destroyed, is called a sage of steady mind (sthita-dhī).

The first verse of Śrī Updeśāmṛta has given the instruction to

conquer six urges. We find these six urges echoed in the two verses
of Bhagavad-gītā mentioned above.
Now, it is important to know that there are two types of
intelligence: material (prākṛta) and spiritual (aprākṛta). The
propensity to rely on the mind to discriminate between what is
proper and what is improper is called material intelligence (prākṛta-
buddhi), and the propensity to rely on the soul to discriminate
between what is proper and what is improper is known as spiritual
intelligence (aprākṛta-buddhi). Some consider these two types of
intelligence to be the same, but such an understanding is erroneous.

indriyāṇi parāṇy āhur

indriyebhyaḥ paraṁ manaḥ
manasas tu parā buddhir
buddher yaḥ paratas tu saḥ
Bhagavad-gītā (3.42)
The senses are superior to the body, which is an inert object. The
mind is superior to the senses, because it is only by the inspiration
of the mind that the senses engage in action. The intelligence is
superior to the mind. The intelligence is the function of the self and
is therefore the controller, or master, of the mind. When subjugated
by material false ego, this intelligence becomes perverted and
material. When the intelligence is controlled by the living entity’s
pure [true] ego of being a servant of Kṛṣṇa, it remains pure, since

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 Laulya

that is its natural form. Therefore, it is mentioned in the Śruti that

a self-realized person is known as intelligent (boddhā). The pure
intelligence is merely a function of the soul, who is a minute particle
of spirit. Thus, the soul is superior to the intelligence.

The might of the transcendental ego and spiritual intelligence

When the living entity understands himself to be a pure particle
of spiritual existence, then the spiritual ego – “I am Kṛṣṇa’s servant”
– naturally arises within him. At that time, the intelligence, having
been established in its pure form due to the living entity’s being
situated in his original nature (svarūpa), scorns material objects
and honours spiritual objects. He then desires nothing other than
service to Kṛṣṇa. He rejects material lust, considering it extremely
useless. It is in this stage that the living entity is known as sthita-
prajña and sthita-dhī.
With the help of spiritual strength, the intelligence stabilizes
itself and, after regulating the heart and mind, subjugates them.
The mind then regulates the senses and brings them under its
control, being commanded by the intelligence. The consciousness
thus perceives the objects of the senses as being favourable for
Kṛṣṇa’s service. On the path of bhakti, this is known as indriya-
nigraha, or restraining the senses.

The means to restrain the senses

The paths of dry knowledge and dry renunciation cannot fully
control the senses. Bhagavad-gītā (2.59) states:

viṣayā vinivartante
nirāhārasya dehinaḥ
rasa-varjaṁ raso 'py asya
paraṁ dṛṣṭvā nivartate
He who identifies himself with his body may restrict his enjoy­
ment by withdrawing the senses from their objects, but his taste
for sense pleasure remains. A person whose intelligence is fixed,
however, has realized Paramātmā; therefore, his taste for sense
objects automatically ceases.

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Six Faults Obstructive to Bhakti

Those who refrain from accepting objects through the senses

only give up the objects themselves, but they are not free from the
desire for them. But higher than the pleasure of enjoying sense
objects is the transcendental pleasure of being the servant of Kṛṣṇa.
Such service completely eradicates the contemptible pleasure of
trying to enjoy sense objects. This is actual indriya-nigraha, or
bringing the senses under the control of the mind and regulating
the mind by bringing it under the control of the intelligence.
Through this method, lauyla, or restlessness of the intelligence and
mind, is eliminated.

The necessity of withdrawing the intelligence from karma-yoga,

jñāna-yoga and other paths headed by charity, and instead fixing
it in bhakti-yoga
The mind cannot be fixed if the intelligence is restless.
Sometimes the mind runs toward the path of karma, sometimes
toward the path of yoga and sometimes toward the path of jñāna.
Śrīmad-Bhāgavatam (11.20.32–34) describes bhagavad-bhakti as
the only means to steady the intelligence:

yat karmabhir yat tapasā

jñāna-vairāgyataś ca yat
yogena dāna-dharmeṇa
śreyobhir itarair api

sarvaṁ mad-bhakti-yogena
mad-bhakto labhate 'ñjasā
svargāpavargaṁ mad-dhāma
kathañcid yadi vāñchati

na kiñcit sādhavo dhīrā

bhaktā hy ekāntino mama
vāñchanty api mayā dattaṁ
kaivalyam apunar-bhavam

Whether it be the heavenly planets, liberation, My abode or any­

thing else, everything that is attained through fruitive activities,

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 Laulya

austerities, knowledge, renunciation, yoga, charity, religious

duties and other auspicious methods is easily achieved by My
devotee, if he so desires, by performing bhakti-yoga to Me.
My one-pointed, loving and tolerant saintly devotees do not
desire anything for themselves. Indeed, even if I desire to offer
something to them, and even if I actually give them something,
they do not want to accept it. By nature, their only fondness is for
the happiness derived from performing service to Me.

Being mindful of all these points, a sādhaka should keep

restlessness (laulya) at bay and fix his intelligence in bhakti.

Greed – the second meaning of laulya

The second meaning of the word laulya is “greed” (lobha). If
we have a greed for sense objects but not for Kṛṣṇa, then how is
it possible to become fixed at His lotus feet? Our primary duty,
therefore, is to try to become greedy to attain the lotus feet of Śrī
Kṛṣṇa. Performing the limbs of yoga such as sense control does not
purify the greed arising from attachment to enjoying sense objects,
to the extent that service to Śrī Kṛṣṇa does.

yamādibhir yoga-pathaiḥ
kāma-lobha-hato muhuḥ
mukunda-sevayā yadvat
tathātmāddhā na śāmyati
Śrīmad-Bhāgavatam (1.6.35)

When the sādhaka practises the limbs of yoga, the mind, which
is always under the control of lust and greed, attains a certain
level of happiness and peace. But this does not compare with
the immediate and immense pleasure attained from service to
Bhagavān Śrī Kṛṣṇa.

By serving Śrī Kṛṣṇa, the sadhakā’s consciousness, which is

constantly wounded by the blows of lust and greed, experiences
a real peace that is not experienced by performing the activities
of yoga-mārga: yama, niyama, āsana, prāṇāyāma, pratyāhāra,
dhyāna, dhāraṇā and samādhi. Through service to Kṛṣṇa, the mind

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Six Faults Obstructive to Bhakti

becomes stable without effort or delay, because the intelligence is

peaceful when it is fixed in Bhagavān: “śamo man-niṣṭḥatā buddheḥ
– equanimity is fixing the intelligence in Me” (Śrīmad-Bhāgavatam
11.19.36).
Greed for inferior objects cannot remain when a greed awakens
to serve Kṛṣṇa, to serve the Vaiṣṇavas and to chant the names of
Bhagavān. When a fortunate person sees the Vrajavāsīs’ mood of
service to Kṛṣṇa, a greed for that service awakens in his heart.
By the grace of such rare greed, one attains the qualification to
perform rāgānuga-bhakti. The sādhaka’s inferior greed is eradicated
to the degree that he develops greed for rāgātmikā-sevā1. Bhakti
is diminished by maintaining a greed for eating palatable foods,
chewing betel leaf, sleeping, smoking and drinking alcohol. Greed
for wealth, women and drinking wine are diametrically opposed to
bhakti. Those desirous of greed for pure bhakti should give up greed
for the above-mentioned activities and objects. Greed for sense
objects, whether sinful or pious, is extremely detestable. Greed
for Kṛṣṇa is the only cause of auspiciousness. Śrīmad-Bhāgavatam
(1.1.19) has given a beautiful description of the greed that great
saintly personalities possess for topics concerning Bhagavān
(bhagavat-kathā):

vayaṁ tu na vitṛpyāma
uttama-śloka-vikrame
yac chṛṇvatāṁ rasa-jñānāṁ
svādu svādu pade pade

O Sūta, our hunger for hearing the līlā-kathā of Bhagavān, who is

glorified by auspicious hymns, is never satiated. This is because,
while hearing such narrations, listeners conversant with rasa
experience newer and newer relish at every moment.

This greed that has Kṛṣṇa as its object is known as ādara

(“affection”). A detailed description of this will be given later.

1  The service of the residents of Vraja, which is imbued with deep attachment
(rāga). – Ed.

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 Laulya

Desire – the third meaning of laulya

The third meaning of laulya is “desire”. It is of two types: the
desire for enjoyment (bhoga) and the desire for liberation (mokṣa).
Unless one completely renounces these two desires, one cannot
perform bhakti-sādhana. Śrīla Rūpa Gosvāmī has mentioned in
Bhakti-rasāmṛta sindhu (1.2.22):

bhukti-mukti-spṛhā yāvat
piśāci hṛdi vartate
tāvad bhakti-sukhasyātra
katham abhyudayo bhavet

As long as the two witches of the desires for material enjoyment

and impersonal liberation remain within the heart of the
sādhaka, how can the happiness of unalloyed devotion awaken
there?”

The desire for sense gratification

The desire for sense gratification is of two types: worldly (aihika)
and heavenly (pāratrika). One’s wife, children, wealth, kingdom,
success, palatable foods, sleep, sexual intimacy, honour and so on
are all worldly sense objects known as aihika-bhoga. Residence in the
heavenly planets, the nectarous beverages available in such planets,
sense gratification fit for demigods and other heavenly delights are
known as pāratrika-bhoga. As long as these two types of desires for
enjoyment remain in the heart, a sādhaka cannot selflessly perform
kṛṣṇa-bhajana. Therefore, desires for sense gratification should be
completely uprooted and thrown from the heart, otherwise, obstacles
will appear in one’s practice of bhakti.

Appropriate renunciation (yukta-vairāgya)

The matter to be considered here is that the above-mentioned
objects of enjoyment can be accepted by householders in a non-

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Six Faults Obstructive to Bhakti

sinful manner only if those objects are favourable for bhakti. In

that case, they cannot be called objects of enjoyment; rather, they
are a sādhaka’s livelihood. Śrīmad-Bhāgavatam (1.2.9–10) has
mentioned:

dharmasya hy āpavargyasya
nārtho ’rthāyopakalpate
nārthasya dharmaikāntasya
kāmo lābhāya hi smṛtaḥ

kāmasya nendriya-prītir
lābho jīveta yāvatā
jīvasya tattva-jijñāsā
nārtho yaś ceha karmabhiḥ

All occupational engagements are certainly meant for ultimate

liberation. They should never be performed for material gain.
Furthermore, according to sages, one who is engaged in the
ultimate occupational service should never use material gain
to cultivate sense gratification. Life’s desires should never be
directed toward sense gratification. One should desire only a
healthy life, or self-preservation, since a human being is meant
for inquiry about the Absolute Truth. Nothing else should be
the goal of one's works.*

By engaging in religious duties (dharma) as a means to attain

material enjoyment, one obtains material wealth (artha). Through
such wealth, one obtains sense gratification (kāma) and its fruit:
sense pleasure in this world and the heavenly planets. However,
when one engages in religious duties aimed at liberation, the
resultant wealth he obtains, as well as the sense gratification that he
attains through such wealth, is always favourable for one inquiring
about the Absolute Truth (tattva-jijñāsa). This is because the
fruit of religious duties (dharma) and wealth (artha) is not sense
gratification, but the satisfaction of Kṛṣṇa’s desires. Satisfying these
desires of Kṛṣṇa is known as tattva-jijñāsa, which is also known as
yukta-vairāgya (appropriate renunciation).

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 Laulya

The desire for liberation

It is absolutely essential that the sādhaka completely renounce
the desire for liberation (mokṣa), also. Mokṣa is of five types: (1)
living on the same planet as Bhagavān – sālokya, (2) possessing the
same opulences as Bhagavān – sārṣṭi, (3) residing close to Bhagavān –
sāmīpya, (4) possessing the same form as Bhagavān – sārūpya and
(5) merging into the impersonal effulgence or body of Bhagavān –
sāyujya. Devotees regard sāyujya-mukti as greatly contemptible.
Although sālokya-, sārṣṭi-, sāmipya- and sārupya-muktis are free from
the desire to enjoy sense objects, they are undesirable. By the strength
of bhakti, the living entity obtains liberation and freedom from
material, inert objects. Liberation (mukti) is but a secondary result of
bhakti. The primary goal of sādhana-bhakti is the attainment of pure
love for Kṛṣṇa (kṛṣṇa-prema). At this point, one cannot conceal one’s
eagerness to cite the words of Sārvabhauma Bhaṭṭācārya:

‘sālokyādi’ cāri jadi haya sevā-dvāra

tabu kadācit bhakta kare aṅgīkāra

‘sāyujya’ śunite bhaktera haya ghṛṇā-bhaya

naraka vāñchaye, tabu sāyujya nā laya

brahme, īśvare sāyujya dui to’ prakāra

brahma-sāyujya haite īśvara-sāyujya dhikkāra
Śrī Caitanya-caritāmṛta (Madhya-līlā 6.267–269)

The essence of these statements is that by the desire of Bhagavān,

devotees effortlessly attain mukti in the form of severing material
relations. It is thus improper to contaminate the endeavour for
bhakti with the desire for mukti.

For this reason, it is a primary duty of the sādhaka to be

particularly careful to completely give up greed (laulya) that is
averse to bhakti.

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 Six Essays by
Śrīla Bhaktivinoda Ṭhākura
on

The Six Virtues

of a Practitioner of Bhakti
Upadeśāmṛta Verse 3
 1
Utsāha
Enthusiasm
The third verse of Śrī Upadeśamṛta describes six subjects:
utsāhān niścayād dhairyāt
tat-tat-karma-pravartanāt
saṅga-tyāgāt sato vṛtteḥ
ṣaḍbhir bhaktiḥ prasidhyati
Progress in bhakti may be obtained by the following: (1) enthusiasm,
(2) firm faith, (3) fortitude, or patience, (4) performing the activities
of bhakti, (5) giving up unfavourable association and (6) adopting
the behaviour and character of pure devotees.
It is essential to deliberate on each of these six subjects
individually. Therefore, we shall first discuss utsāha (enthusiasm).

What is utsāha?
The activities of bhajana become weak in the absence of enthu­
siasm. This weakness arises from inertness, laziness and indifference.
Inactivity and laziness, which are known as jāḍya (inertia), are eradi­
cated upon the appearance of utsāha. The word jaḍatā (“inertness”)
pertains to the state that is the opposite of spiritual nature. How, then,
is it possible to perform bhajana if inertness is given a place in the body
or heart? In the absence of effort, apathy arises.
The practice of bhakti-yoga should be performed with a conscious­
ness that is free of indifference. Bhagavad-gītā (6.23) instructs:
taṁ vidyād duḥkha-saṁyoga-
viyogaṁ yoga-saṁjñitam
sa niścayena yoktavyo
yogo ’nirviṇṇa-cetasā

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Six Virtues of a Practitioner of Bhakti

Know that state (of samādhi) to be devoid of any contact with the
duality of mundane happiness and misery. This yoga should be
performed with firm determination and undeviating consciousness.

In his commentary on this verse, Śrīla Baladeva Vidyābhuṣaṇa

Mahāśaya has said, “ātmanya-yogyatva-mananaṁ nirvedas tad
rahitena cetasā – if a person considers himself unqualified to perform
an activity, then he becomes disinterested in that activity.” Remaining
completely free from this kind of disinterest, one should practise
bhakti-yoga with enthusiasm. Regarding bhakti-yoga, Śrīmad-
Bhāgavatam (11.20.7–8) has mentioned:

nirviṇṇānāṁ jñāna-yogo
nyāsinām iha karmasu
teṣv anirviṇṇa-cittānāṁ
karma-yogas tu kāminām

yadṛcchayā mat-kathādau
jāta-śraddhas tu yaḥ pumān
na nirviṇṇo nāti-sakto
bhakti-yogo ’sya siddhi-daḥ

O Uddhava! Those who have become detached from karma and

its fruits, and who have completely renounced both, are eligible
to perform jñāna-yoga. Inversely, persons are eligible for karma-
yoga as long as their heart has not yet developed renunciation
toward karma and its fruits and as long as they are desirous of
the fruit of action but do not lament it.
Those who are neither too detached nor too attached and who, by
the fortune of having performed auspicious acts in previous lives,
have developed faith in narrations of My pastimes, are qualified
to perform bhakti-yoga, through which they can attain perfection.

Different types of spiritual practices: jñāna-yoga, karma-yoga and

bhakti-yoga
There are three types of spiritual practitioners in accordance with
different states of consciousness: (1) those who possess a consciousness
of indifference (nirviṇṇa), (2) those whose consciousness is devoid

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 Utsāha

of detachment (anirviṇṇa) and (3) those whose consciousness is free

from attachments (nirveda). Yoga is also of three types: (1) jñāna-yoga,
(2) karma-yoga and (3) bhakti-yoga.
Jñāna-yoga is beneficial for persons whose consciousness is filled
with indifference (nirviṇṇa) – that is, those who are unattached to
karma and its results. Persons whose consciousness is devoid of
detachment (anirviṇṇa) – that is, those who possess many desires –
are eligible to perform karma-yoga. Those who are not yet detached
(anirviṇṇa) and also those whose consciousness is free from
attachment (nirveda) become eligible for bhakti-yoga when, on the
strength of their good fortune, faith arises in their hearts for hearing
narrations of Śrī Kṛṣṇa’s pastimes.
The purport is this: But for dry renunciation, what else can reside
in the heart of those who have become free from the desire to perform
material activities but have been unable to gain any experience of
transcendental activities, which are beyond materiality? The topmost
attainment of such persons is knowledge of non-dual brahma.
For those who are neither detached from material activities nor
realized in transcendental activities, which are beyond materiality,
there is no other way than to perform karma-yoga, which purifies
the consciousness.
Those who have understood the utter insignificance of
material activities, having attained realization of spiritual activities,
are indifferent to all kinds of material activities. Still, they accept
performing a limited amount of prescribed action meant only to aid
in their spiritual awakening, but they remain unattached to those
activities. In bhakti, one becomes free from attachment to material
sense objects to the extent that one deliberates on and discusses
spiritual subject matters. Freedom from attachment to material sense
objects is but a by-product of bhakti. The symptoms of bhakti-yogīs
are mentioned in Śrīmad-Bhāgavatam (11.20.27–28) as follows:

jāta-śraddho mat-kathāsu
nirviṇṇaḥ sarva-karmasu
veda duḥkhātmakān kāmān
parityāge ’py anīśvaraḥ

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Six Virtues of a Practitioner of Bhakti

tato bhajeta māṁ prītaḥ

śraddhālur dṛḍha-niścayaḥ
juṣamāṇaś ca tān kāmān
duḥkhodarkāṁś ca garhayan

A sādhaka who has developed faith in narrations about Me and

who is disgusted with all kinds of fruitive activity, may still be
unable to give up material enjoyment and the desire for such
enjoyment. Knowing that such so-called pleasures are actually
sources of misery, he should condemn himself while attempting
to enjoy them. Thereafter, in due course of time, he may be able
to worship Me with love, faith and fixed determination.

Kāma (desire) gives rise to karma; nirveda (disregard of material

objects) gives rise to jñāna; and śraddhā (faith) in Bhagavān gives
rise to bhakti.

The conduct of a bhakti-yogī

A person in whom faith has arisen is naturally disinterested
in the performance of all material activity. He performs prescribed
duties (karma) to the extent that they are favourable for His faith in
Bhagavān. One cannot perform bhakti-sādhana without the body.
How can the body be maintained if one renounces ambition and
activities that cause sorrow but are necessary for maintaining one’s
life? How is it possible to perform sādhana if the body is destroyed?
Therefore, people in general should consider such acts, which yield
misery, to be meagre and contemptible and tolerate their results
without attachment. While performing such fruitive acts for the
sake of maintaining their life, they ought to continue to worship
Me with fixed faith, by bhakti-yoga. Those who enjoy the fruits
of their material activities – worldly sensory pleasures – with
great honour are called karmāsakta (attached to fruitive action).
Those who nurture a mood of contempt for the fruits of material
activities and engage in such activities with a sense of honour for
the propensity to render devotional service to the Lord are called
unattached (anāsakta). Although detached from worldly activities,
they perform the activities of bhakti with great enthusiasm.

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 Utsāha

The sequence of progression for bhakti-sādhakas

The sequence of progression for the practitioner of bhagavad-
bhakti is stated in Śrīmad-Bhāgavatam (11.20.29, 30, 35):

proktena bhakti-yogena
bhajato māsakṛn muneḥ
kāmā hṛdayyā naśyanti
sarve mayi hṛdi sthite
bhidyate hṛdaya-granthiś
chidyante sarva-saṁśayāḥ
kṣīyante cāsya karmāṇi
mayi dṛṣṭe ’khilātmani
nairapekṣyaṁ paraṁ prāhur
niḥśreyasam analpakam
tasmān nirāśiṣo bhaktir
nirapekṣasya me bhavet

In this way, I come and sit in the heart of the sādhaka who
incessantly performs bhajana of Me by following bhakti-yoga
as I have instructed. After I seat Myself there, all the material
desires in his heart are destroyed, along with his saṁskāras (past
impressions). At that time, the knot in his heart is broken, all of
his doubts are cut to pieces, and the desire to perform karma is
completely destroyed. Such a state of indifference is the living
entity’s greatest and topmost auspiciousness.

The conclusion is that making any other endeavours to

eradicate the disease of lust (kāma) and the ignorance (avidyā)
situated in the heart is pointless. By adopting bhakti-yoga in
the form of cultivating service to Bhagavān, the jīva’s ignorance
(avidyā), inauspiciousness (kala), lust (kāma), and [the results of]
karma, all his doubts and material bondage are eradicated by the
mercy of Bhagavān. But this does not happen through jñāna-yoga
or karma-yoga. Śuddha-bhakti therefore arises in the heart when
one renounces all types of desires and hopes and becomes totally
free from any expectations (nirapekṣa).

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Six Virtues of a Practitioner of Bhakti

Bhajana-kriyā (devotional practice) is of two types: resolute

(niṣṭhitā) and wavering (aniṣṭhitā)
It is improper to become discouraged by thinking, “We
do not possess the capacity to destroy [the results of] karma.”
It is necessary for the faith of the sādhaka to be invested with
enthusiasm from the very beginning of his practice of bhakti. There
are two types of bhajana-kriyā: niṣṭhitā (resolute) and aniṣṭhitā
(wavering). When niṣṭhā arises while performing bhajana with
faith (śraddhā) in the association of sādhus, then that bhajana-
kriyā is called niṣṭhitā. As long as niṣṭhitā-bhajana-kriyā has not
arisen, aniṣṭhitā-bhajana-kriyā (the unsteady practice of bhajana)
prevails. There are six stages evident in aniṣṭhitā-bhajana-kriyā:
(1) utsāha-mayī (initial enthusiasm), (2) ghana-taralā (thick –
thin, a waving resolve to perform devotional practice), (3) vyūḍha-
vikalpa (oscillating between resolve and doubt), (4) viṣaya-
saṅgarā (battling sense pleasure), (5) niyamākṣamā (the inability
to uphold vows favourable for one’s devotional service) and
(6) taraṅga-raṅgiṇī (“sporting in the waves” of the conveniences
afforded by the practice of bhakti).

The offence of inattentiveness

Hari-bhakti-vilāsa considers pramāda to be a type of nāma-
aparādha. In the same scripture, the word pramāda is defined as
“inattentiveness”. In Śrī Harināma-cintāmaṇi, this inattentiveness
has been divided into three categories: (1) indifference – udāsīnatā;
(2) inertness – jaḍatā; and (3) distraction – vikṣepa. One cannot
perform hari-bhajana at all until one is free of these three types of
inattentiveness. Although all other types of aparādhas may have
been eliminated, a taste for harināma will never arise as long as
inattentiveness remains present. If from the very beginning of
bhajana one possesses an enthusiasm that never slackens, then
indifference, laziness and distraction will never arise in one’s
practice of nāma-bhajana. Utsāha, or enthusiasm, is therefore
helpful in the performance of all types of bhajana.

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 Utsāha

Niṣṭhā gradually arises only through the enthusiastic performance

of bhajana-kriyā
When one’s performance of bhajana-kriyā is full of enthusiasm,
then one’s irresolute disposition (aniṣṭhitā) is removed and the stage
of niṣṭhā is quickly achieved. Śrīla Rūpa Gosvāmī has mentioned:

ādau śraddhā tatah sādhu-

saṅgo ’tha bhajana-kriyā
tato ’nartha-nivṛttiḥ syāt
tato niṣṭhā rucis tataḥ
Bhakti-rasāmṛta-sindhu (1.4.15)

This means that the eligibility to perform bhajana arises upon the
awakening of faith (śraddhā). Upon the arousal of this eligibility, one
obtains the association of saintly persons (sādhu-saṅga), by which
one begins to execute the activities of bhajana (bhajana-kriyā). In
the beginning, bhajana is not performed with niṣṭhā, because various
types of unwanted desires in the heart that impede one’s progress
in bhakti (anarthas) continuously crush the heart. But performing
bhajana with enthusiasm vanquishes all anarthas.

Enthusiasm is the very life of śraddhā

The word śraddhā certainly means “faith”, but utsāha is the
very life of śraddhā. Faith without enthusiasm is meaningless. Many
people think they have faith in the Supreme Lord, but because they
do not possess enthusiasm, their faith is impotent. For this reason,
due to a lack of sādhu-saṅga, they are unable to perform bhajana.

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 2
Niścaya
Firm Resolve

The determined and the doubtful

In Śrī Upadeśāmṛta, Śrī Rūpa Gosvāmī has instructed bhakti-
sādhakas to be determined. As long as a person lacks determination, he
remains doubtful. A doubtful person can never attain auspiciousness.
How can faith in bhakti arise in the presence of doubt? In Bhagavad-
gītā (4.40) it is mentioned:

ajñaś cāśraddadhānaś ca
saṁśayātmā vinaśyati
nāyaṁ loko ’sti na paro
na sukhaṁ saṁśayātmanaḥ

Those who are ignorant, faithless and who have a doubting

nature are ruined. A skeptic cannot achieve his well-being in this
world or the next, nor can he even achieve happiness.

A doubtful person who is faithless and devoid of knowledge of

his relationship with Kṛṣṇa (sambandha-jñāna) is lost. For such a
doubtful person, there is neither happiness nor peace, in this world
or the next. Those who possess śraddhā are already free from any
doubts, because the very meaning of the word śraddhā is “firm faith”.
As long as one has doubt in one’s mind, firm faith cannot arise.
Hence, a faithful person is always free from any doubts.

The ten ontological truths (daśa-mūla-tattva)

Śrī Caitanya Mahāprabhu has ordered the entire Vaiṣṇava
community to know three tattvas (established truths): (1) one’s
relationship with Bhagavān – sambandha; (2) the means to attain

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Six Virtues of a Practitioner of Bhakti

one’s goal – abhidheya, and (3) the ultimate goal of one’s sādhana
and bhajana – prayojana. Daśa-mūla (the ten basic philosophical
principles) is comprised of these three tattvas.
The first basic principle is that the Vedic śāstras are the only
evidence (pramāṇa). To describe prayojana-tattva, it is essential to
first know the pramāṇa. There are nine prameyas (subjects that such
evidence proves). Evidence is essential in order to establish all these
prameyas, also. Different kinds of evidence have been presented in
different scriptures. Some scriptures consider direct sense perception
(pratyakṣa), inference (anumāna), comparison (upamāna) and so
on to be pramāṇa, while other scriptures consider various other
methods to also be included as pramāṇa. The pramāṇa presented by
Śrīman Mahāprabhu – which is obtained by receiving the message of
the Vedas through disciplic succession (āmnāya) – is that pramāṇa
which is self-realized, and it is known as the principal pramāṇa.
Other types of pramāṇa are considered secondary. Only this principal
pramāṇa is worthy of acceptance.

Conceivable and inconceivable conceptions

All the different kinds of conceptions (bhāvas) in this world can
be divided into two types: conceivable (cintya) and inconceivable
(acintya). Worldly conceptions, or those that appear of their
own accord in the thought process of a human being, are called
conceivable conceptions (cintya-bhāva). Transcendental conceptions
that are beyond the capacity of ordinary human perception are
called inconceivable conceptions (acintya-bhāva). Without attaining
complete, fixed realization of the self (ātma-samādhi), one cannot
understand inconceivable conceptions. Therefore, in transcendental
matters there is no place for those pramāṇas headed by pratyakṣa that
are based on logic.

acintyāḥ khalu ye bhāvā

na tāṁs tarkeṇa yojayet
prakṛtibhyaḥ paraṁ yac ca
tad acintyasya lakṣaṇam
Mahābhārata (Udyoga-parva)

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 Niścaya

All transcendental tattvas are beyond material nature and

are therefore inconceivable. Dry argument is within the
jurisdiction of material nature, so it can be utilized only in
relation to mundane subject matters. It cannot even come close
to transcendental tattvas, not to speak of grasping them. As far
as inconceivable conceptions are concerned, the application of
dry argument is undesirable and useless.

The tattvas that are beyond the twenty-four material elements

are replete with inconceivable conceptions. Evidence based on
direct sense perception, inference, and so on cannot enter such
spiritual conceptions. The only way to comprehend them is by
self-realization (ātma-samādhi). But ātma-samādhi is unattainable
for ordinary people. Due to this unfortunate situation of the living
entities, the most merciful Supreme Lord thus manifested the Vedic
śāstras. Śrīman Mahāprabhu has said:

māyā-mugdha jīver nāhi kṛṣṇa-smṛti-jñāna

jīvere kṛpāya kailā kṛṣṇa veda-purāṇa
Śrī Caitanya-caritāmṛta (Madhya-līlā 20.122)

Living entities, bewildered by māyā, become oblivious to

remembrance of Kṛṣṇa, so Kṛṣṇa has mercifully manifested the
Vedas and Purāṇas for them.

veda-śāstra kahe—‘sambandha’, ‘abhidheya’, ‘prayojana’

‘kṛṣṇa’—prāpya sambandha, ‘bhakti’—prāpyera sādhana
abhidheya-nāma—‘bhakti’, ‘prema’—prayojana
puruṣārtha-śiromaṇi prema—mahā-dhana
Śrī Caitanya-caritāmṛta (Madhya-līlā 20.124–125)

The Vedic scriptures describe three principles: sambandha,

abhidheya and prayojana. Kṛṣṇa is the object of relationship
(sambandha), and bhakti, is the means to attain Him (abhidheya).
The ultimate objective (prayojana) is prema, the crown jewel of
life’s objectives and the greatest wealth.

The Vedas are to be accepted as the only pramāṇa through which

one can comprehend inconceivable conceptions. But there is one

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Six Virtues of a Practitioner of Bhakti

thing to consider: the word āmnāya indicates “the Vedas received

through the bona fide disciplic succession”. There are various kinds
of instructions in the Vedas for different kinds of people, according to
their qualification. Among all types of qualification, the qualification
for bhakti is the highest. By the effect of their bhajana, our previous
mahājanas, through means of self-realization, selectively collected
Vedic teachings on the qualification to perform bhakti and kept
them separate. Therefore, it is essential to learn and follow the Vedic
instructions that the previous mahājanas have illuminated and
declared beneficial, to attain the qualification to perform bhakti.
Only by the mercy of śrī gurudeva is it possible to enter the realm of
inconceivable con­ceptions; it is otherwise not only difficult, but quite
impossible. Śrīman Mahāprabhu has clarified this topic through the
following parable.
One day, an expert astrologer came to the house of a poor man and
asked, “Why are you so unhappy, brother? A great deal of ancestral
wealth has been hidden in your house. Your father suddenly died in
a foreign place and had never even informed you about that wealth.
You can find that hidden wealth and live life happily.”
Falling at the feet of the omniscient astrologer, the poor man
replied, “If you are merciful, you will let me know where it is hidden.
I know about this wealth but am unaware of its location. Although I
have greatly endeavoured to find it, I have always been unsuccessful.
You would be doing me a huge favour by kindly letting me know
where it is located.”
The astrologer was merciful. Pacifying the poor man, he replied,
“Do not worry about anything, but you must do exactly as I say. There
is a huge beehive just south of your house. Do not try to dig there even
by mistake, or else the bees will create massive havoc and you will not
receive any wealth. If you dig in the western direction, a ghost who
stays there will create obstacles. If you dig in the north, a huge python
will emerge and swallow you whole. But if you dig just a little bit to the
east, you will certainly attain the wealth you so desire.”
Following the instruction of the omniscient astrologer, the
poor man dug a little earth in the eastern direction and attained his
hidden ancestral treasure, thus becoming quite wealthy.

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 Niścaya

In this analogy, the all-knowing astrologer is the scriptures,

and the poor man is the conditioned soul. The scriptures explain
to the ignorant conditioned jīvas about Śrī Kṛṣṇa, the greatest and
the original treasure, and they give the method to achieve Him.
They declare, “Do not follow the paths of karma, jñāna, yoga and so
on, through which one will attain only misery and through which
Kṛṣṇa can never be attained. Kṛṣṇa is controlled only through
bhakti, which is the only means to reach Him. Perform kṛṣṇa-
bhajana with faith, and you will definitely attain Him.”
When a spiritually inquisitive sādhaka anxiously hears from his
gurudeva about the principles of ātma-tattva (the truth of the soul),
then his consciousness gradually becomes spotless and is led toward
Śrī Kṛṣṇa’s lotus feet. The scriptures attained through the guru-
paramparā (āmnāya) are the only evidence (pramāṇa) regarding the
ultimate goal of life. In accordance with this evidence, nine types
of fundamental truths have been described. Based on āmnāya, an
understanding of prameya (that which is proven by the evidence)
manifests in the pure consciousness. This is known as self-realization
and is the principal foundation for the ultimate goal of life.

First prameya: Śrī Kṛṣṇa is brahma, Paramātmā and Bhagavān

Through the revealed scriptures, we first learn that the supreme
transcendental entity, Śrī Harī, is the only worshipful object for
all jīvas. It is the effulgence of the toenails of that Śrī Hari that
the brahmavādīs, through their impersonal meditation, perceive as
the impersonal brahma. That very same Hari, through His minute
expansion as Paramātmā or in the form of Īśvara, carries out the
activities of creation, maintenance and annihilation. That Hari is
Kṛṣṇa Himself. Paramātmā is Viṣṇu, and His effulgence is brahma.
All doubts about the supreme transcendental entity are resolved
through contemplating the ontological truth of the all-powerful Śrī
Hari. As long as such doubts prevail in the heart of the sādhaka,
he will adopt a mood of impersonalism, which is the opposite of
material knowledge, and pursue [the attainment of the impersonal]
brahma. Then, to attain Paramātmā, who is a minute expansion of
Bhagavān, he imagines aṣṭāṅga-yoga and other yogic process to be

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the appropriate path. After becoming free from all these doubts,
firm, one-pointed bhakti for Kṛṣṇa arises.

Second prameya: Śrī Hari is full of inconceivable potency

On the basis of the authentic śāstras, the second prameya is
that Parabrahma Śrī Hari is naturally full of inconceivable potencies
(acintya-śakti). By compelling one of His potencies known as
nirviśeṣa-śakti, He appears as brahma to the living entities whose
knowledge is undeveloped. Then, by compelling His unlimited
potencies known as saviśeṣa-śakti, Śrī Hari manifests His bhagavattā
(Godhood), which includes brahma and Paramātmā. Although
nirviśeṣa-śakti (the potency that is devoid of variety) and saviśeṣa-
śakti (the potency that is replete with variety) are eternally present
within Him, it is apparent that saviśeṣa-śakti is more prominent.

parāsya śaktir vividhaiva śrūyate

svābhāvikī jñāna-bala-kriyā ca
Śvetāśvatara Upaniṣad (6.7)

One hears that Parabrahma has different potencies like jnāna

(knowledge), bala (power), and kriyā (action).

This transcendental potency is of three different types, namely

existence (sandhinī), cognizance (samvit) and bliss (hlādinī). These
three potencies are easily comprehended by the devotees.

Third prameya: Śrī Kṛṣṇa is very form of rasa

Āmnāya says that the highest aspect of the Absolute Truth
(Parabrahma) Śrī Kṛṣṇa is the topmost transcendental rasa. Śrī
Kṛṣṇa’s intrinsic form (svarūpa) is rasa, due to which both the
material and transcendental worlds become intoxicated. Therefore,
Śrī Kṛṣṇa has said in Bhagavad-gītā, “I am the origin of the impersonal
aspect of the Absolute Truth (brahma).” By the effect of this topmost
transcendental rasa, there is unlimited variegation in both the
spiritual and material worlds. The rasa found in the spiritual world
is pure, and the rasa found in this material world is but a reflection of
that; it is not pure rasa. By the influence of Bhagavān’s inconceivable

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potency, the transcendental pastimes of Vraja (śrī vraja-līlā) appear

in this material world, wherein the unlimited rasas of the spiritual
world are present. Every living entity is eligible to obtain this topmost
rasa, and it is the dharma of the living entity, who attains it on the
strength of bhajana. The act of striving to attain brahma is devoid of
rasa and therefore not really desirable. In paramātmā-yoga also, there
is no such thing as rasa. Only Śrī Kṛṣṇa is the intrinsic form of rasa
(rasa-svarūpa) and only bhajana of Him is full of rasa.

Fourth prameya: jīva-tattva – the living entity’s independence

and intrinsic nature
Āmnāya says that the living entities are minute rays coming from
Śrī Kṛṣṇa, the transcendental sun. They are unlimited in number.
Just as the transcendental world manifests from Śrī Kṛṣṇa’s internal,
transcendental potency (cit-śaktī) and the material world manifests
from His external (apara, or inferior) potency (māyā-śaktī), the living
entities similarly manifest from a part of His internal, transcendental
potency, which is beyond the material potency. Those qualities that
are present in full in Śrī Kṛṣṇa’s eternal nature are also constitutionally
present in minute quantities within the minute jīvas. An independent
nature is present in Śrī Kṛṣṇa to the fullest extent, and a particle of
this same independent nature is observed to be eternally present in
the living entity. Because of this independence, the jīvas have various
types of tendencies. Through one tendency, the jīvā searches for his
own happiness, and through another tendency, he inquires about
how to please Kṛṣṇa. As a result of these different tendencies, the
jīvas are of two types: those who pursue self-pleasure and those who
inquire about how to please Kṛṣṇa. Those who pursue self-pleasure
are eternally bound by māyā (nitya-baddha) and those who inquire
about how to please Kṛṣṇa are eternally liberated (nitya-mukta).

In the transcendental world, time exists as the eternal present,

whereas it appears as past, present and future in material world
Inconceivable [transcendental] conceptions are subordinate to
spiritual time (cit-kāla). Under the spiritual energy, time exists solely in
the form of the eternal present. Under the inferior material energy, time

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exists in three forms: past, present and future. If a person considers all
aspects of this subject from the perspective of spiritual time, then he
will no longer have any doubt. But if someone considers them from the
perspective of material time, then many doubts will arise within him,
such as, “Why does the jīva seek self-pleasure if he is a particle of pure
spirit?” Bhajana becomes possible only after giving up such doubts.
Utilizing logic and argument in relation to inconceivable conceptions
only gives rise to anarthas (impediments on the path of bhajana).

Fifth prameya: two kinds of jīvas – bound and liberated

The jīvas who seek their own happiness accept māyā, which is
situated very close to them, and experience happiness and distress in
the realm of material time. Due to his misfortune, the jīva becomes
entangled in māyā and suffers in the material world by means of his
gross and subtle bodies. Karma [action performed in this world] is
nothing but an entanglement. There is no limit to this entanglement.
However, just as the jīva becomes easily entangled in māyā, he can
also be very easily liberated from it. Those who have not come in
contact with māyā have no connection to karma.

Sixth prameya: as a result of the association of devotees, the

eternally bound living entity attains liberation
Living entities who are entangled in the deluding material energy
(māyā) are called nitya-baddha (eternally bound). Here, the word
nitya is used in relation to material time. The living entity’s coming in
contact with a spiritual object (cit-vastu) gives rise to [his experience
of] spiritual time (cit-kāla) and he realizes that his conditioned nature
is temporary. By the mercy of saintly persons and by the influence of
spiritual merits that lead one to the path of bhakti (bhakti-unmukhī
sukṛti), accumulated over the course of many lifetimes, the conditioned
soul attains liberation from māyā.
bhavāpavargo bhramato yadā bhavej
janasya tarhy acyuta sat-samāgamaḥ
sat-saṅgamo yarhi tadaiva sad-gatau
parāvareśe tvayi jāyate ratiḥ
Śrīmad-Bhāgavatam (10.51.53)

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O Śrī Acyuta, You are eternally situated in Your original, spiritual

form. The living entity has been wandering in the cycle of birth
and death since time without beginning. When the time for his
release from this cycle approaches, he obtains the association
of sādhus, and through this, he becomes firmly attached to You,
who are the saints’ supreme goal and the controller of both
spirit and matter.

Through the association of sādhus, material miseries are removed

and one attains firm faith in the mercy of Śrī Kṛṣṇa. At that time, by
the effect of bhajana and the mercy of Bhagavān, the jīva pierces the
entanglement of the deluding energy. He then attains service to Śrī
Kṛṣṇa and residence on the same planet as Him, in the association of
the eternally liberated living entities (nitya-mukta jīvas).

Seventh prameya: a relationship of inconceivable, simultaneous

oneness and difference
Kṛṣṇa and that which is not related to Him have a mutual
relationship of inconceivable simultaneous oneness and difference
(acintya-bhedābeda sambandha). This is why the Vedas mention
statements supporting oneness in some places and difference in
other places. Siddhānta (philosophical conclusion) is of two types:
that which is related to the Absolute Truth (tāttvika) and that which
is not (atāttvika). Conclusions that are not related to the Absolute
Truth comprise only a small portion of the entire Vedas. Conclusions
that are related to the Absolute Truth comprise the teachings of the
revealed scriptures received through disciplic succession (āmnāya),
which describe Śrī Kṛṣṇa as the non-dual Truth and all-pervading.
Only Śrī Kṛṣṇa is the Absolute Truth and possesses all energies.
Although the living entities and the material world are manifested
by His energies, they all are one single substance, and from the
perspective of ontological truth (tattva), they are constitutionally
non-different from Him. However, from the perspective of potency
(śakti), everything other than Śrī Kṛṣṇa a transformation of śakti,
and is therefore eternally separate from Him. This eternal oneness
and difference is naturally inconceivable, because the ability to
discriminate between such oneness and difference is beyond the

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capability of the living entity’s material intelligence. When by good

fortune the living entity’s spiritual intelligence is awakened, he has
realization of pure knowledge (śuddha-jñāna), which is endowed
with inconceivable oneness and difference. Keeping firm faith in the
statements of the revealed scriptures, the devotees, by the mercy of
Kṛṣṇa, can clearly perceive the truth of this inconceivable oneness and
difference within a short time. If we use material logic or argument
to understand this, we will have a theoretical understanding only.

Realized knowledge of the above-mentioned seven proven truths

is called sambandha-jñāna
When, through self-realization, knowledge of these seven
prameyas manifests in the heart of a sādhaka on the strength of the
revealed scriptures, it may be said that he has attained knowledge
of his relationship with the Absolute Truth (sambandha-jñāna). In
reply to Śrī Sanātana Gosvāmī’s questions, Śrī Caitanya Mahāprabhu
elaborately spoke on the science of sambandha-jñāna. The questions
of Śrī Sanātana Gosvāmī are (1) “Who am I?” (2) “Why do the
threefold miseries always cause me pain?” and (3) “How can I attain
auspiciousness?” Those who truly want to attain auspiciousness will
surely ask these questions to śrī gurudeva. After receiving his divine
answers, all one’s doubts are eradicated and firm faith in kṛṣṇa-bhakti
awakens. To consider knowledge of Reality (tattva-jñāna) useless
and to neglect it is improper, because by means of this tattva-jñāna,
one’s bhakti to Śrī Kṛṣṇa becomes firmly established.

The essence of the above-mentioned single pramāṇa (proof) and

seven prameyas (that which is proven)
Now consider this: of the ten basic principles [that comprise daśa-
mūla-tattva], the first eight principles are in relation to pramāṇa and
sambandha-jñāna. The answers that Śrī Caitanya Mahāprabhu gave to
the questions of Śrīla Sanātana Gosvāmī are, from the perspective of
pramāṇa and prameya, extremely astonishing and clear:
(A) Pramāṇa: The Vedas are the only pramāṇa and categorically
pro­vide the conclusions regarding sambandha, abhideya and
prayojana.

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(B) Prameya:
(1) Kṛṣṇa alone is the Supreme Absolute Truth (parama-tattva).
He is Svayam Bhagavān (the original Supreme Lord, who has
no source other than Himself) and the non-dual Absolute
Truth. He is full of all opulences, and His eternal abode is
known as Goloka Vṛndāvana. He manifests as brahma,
Paramātmā and Bhagavān, in accordance with three kinds of
sādhana: jñāna, yoga and bhakti.
(2) Kṛṣṇa possesses unlimited inconceivable potencies, or
śaktis. Among these unlimited śaktis, the most prominent
are cit-śakti (the spirtiual potency), jīva-śakti (the marginal
potency) and māyā-śakti (the material potency).
(3) Kṛṣṇa is the intrinsic form of rasa (rasa-svarūpa).
(4) The jīva is an eternal servant of Kṛṣṇa and is a separated part
of Bhagavān (vibhinnāṁśa-tattva). The jīva can be compared
to a molecular particle of sunshine or fire. These vibhinnāṁśa-
tattva jīvas are of two types: eternally liberated (nitya-mukta)
and eternally bound (nitya-baddha). The eternally liberated
living entity, being engaged in the eternal service of Kṛṣṇa,
delights in the bliss of divine love (premānanda).
(5) The bound living entities, due to forgetting Kṛṣṇa, have
been averse to Him from time immemorial. Māyā makes
these averse jīvas suffer the miseries of material existence
from time immemorial.
(6) The liberated living entities are free from māyā.
(7) The jīva is a product of Kṛṣṇa’s marginal potency (taṭasthā-
śakti) and has a relationship with Śrī Kṛṣṇa of inconceivable
oneness and difference.

Eighth prameya: bhakti to Śrī Kṛṣṇa is the sole means to attain

Him (abhidheya)
Abhidheya, or sādhana (spiritual practice), begins when
knowledge of one’s relationship with Kṛṣṇa (sambandha-jñāna)
arises. Only bhakti to Śrī Kṛṣṇa is abhidheya. The purport is that the
topmost duty of the living entities is mentioned in the scriptures
and is known as abhidheya. Karma, yoga and jñāna are extremely

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insignificant and inferior sādhanas. They cannot bestow any fruit

independent of the assistance of bhakti. The practice of bhakti
(sādhana-bhakti) is called abhidheya and is of two types: vaidhī and
rāgānuga. Of the sixty-four limbs of vaidhī-bhakti, nine are known
as navadhā-bhakti.

śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ
sakhyam ātma-nivedanam
Śrīmad-Bhāgavatam (7.5.23)

The following nine processes are accepted as śuddha-bhakti:

Hearing and chanting about Śrī Viṣṇu’s transcendental names,
forms, qualities and so on, remembering them, serving His lotus
feet, worshipping Him with sixteen types of paraphernalia, offering
prayers to Him, becoming His servant, adopting a friendly mood
toward Him and surrendering everything unto Him.

How bhakti (devotion) differs from karma (fruitive acts) and

jñāna (monistic knowledge)
Absorbing one’s consciousness in the lotus feet of Śrī Kṛṣṇa
through one’s body, mind and words is known as bhakti. Bhakti
possesses an extremely subtle distinction from karma and jñāna.
Many a time, the limbs of bhakti appear completely identical to the
limbs of jñāna and karma. When these limbs of bhakti are adulterated
with desires other than for bhakti, they are known as limbs of karma;
when they are adulterated with dry contemplation on brahma, they
are known as limbs of jñāna; and when they are free from jñāna and
karma and are practised only for the purpose of serving Kṛṣṇa, they
are known as limbs of bhakti. An activity that results in self-pleasure
is called karma, and an activity that is performed with the aim of
attaining sayujya-mukti (merging into either the impersonal brahma
or the form of Bhagavān) is known as brahma-jñāna.
Śrīla Rūpa Gosvāmī has presented the symptoms of bhakti as
follows:

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anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvrtam
ānukālyena kṛṣṇānu-
śīlanaṃ bhaktir uttamā
Bhakti-rasāmṛta-sindhu (1.1.11)

That perpetual endeavour for the sake of Śrī Kṛṣṇa that is free
from all kinds of desires other than the desire to serve Him; that
is not eclipsed by the pursuit of knowledge, fruitive work and
so on; that is truly performed exclusively out of loving affection
for Him, through all physical, mental or verbal endeavours and
through all emotions that flow without interruption like an
unwavering stream of oil, is called uttama-bhakti.

The characteristics of vaidhī-sādhana bhakti and rāgānugā-bhakti

Practising the limbs of bhakti governed by the rules and
regulations of the scriptures is known as vaidhī-sādhana-bhakti,
and an act of service that is performed under the influence of loving
attachment to Kṛṣṇa is known as rāga-bhakti. The devotion of the
Vrajavāsīs for Kṛṣṇa is rāgātmikā-bhakti. Following the example of
the Vrajavāsīs is rāgānuga-bhakti. Vaidhī-bhakti starts from śraddhā,
and upon reaching rati (the stage of bhāva), it becomes one with
rāgānuga-bhakti. Rāgānuga-bhakti is extremely powerful. This is
the ninth mūla (foundational truth) and the eighth prameya.

Ninth prameya, or tenth mūla: kṛṣṇa-prema is alone the goal

According to the statements of āmnāya, prema alone is the goal
(prayojana-tattva). There are many different stages between sādhana-
bhakti and the attainment of prema. As a result of spiritual merit
(sukṛti) accumulated over many lifetimes, faith (śraddhā) arises
in fortunate conditioned souls. Those faithful jīvas then associate
with saintly persons (sādhus). In the association of sādhus, they
perform the practices of sādhana-bhakti such as hearing (śravaṇa)
and chanting (kīrtana). Gradually, by the influence of sādhana, all
desires that impede spiritual progress (anarthas) are eradicated,
after which śraddhā transforms into firm faith (niṣṭhā). When

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niṣṭhā is firmly established, it becomes ruci (a taste for practising

the limbs of bhakti). From ruci comes attachment to the object of
such practice (āsakti), and from āsakti, the seed of transcendental
affection (prīti) appears. When this seed of prīti – which is known
as rati – thickens, it becomes rapturous divine love (prema). Prema
indeed is the ultimate goal of life for each and every living entity.
The sādhana-bhajana of those who doubt these ten fundamental
teachings of Śrī Caitanya Mahāprabhu becomes meaningless.
When doubts arise, bhajana becomes polluted. The jīva whose
bhajana becomes polluted is completely ruined. Therefore, those
who desire to perform bhajana with purity should do so with firm
resolve (niścaya).

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 3
Dhairya
Patience & Forbearance

The necessity of patience in bhajana

It is extremely necessary for those engaged in bhajana to
possess the quality of patience and forbearance (dhairya). Those
who possess this quality are known as dhīra (sober). In the absence
of patience, a person becomes restless, or adhīra, and is therefore
unable to perform any task. By the quality of patience, a sādhaka
first controls himself and eventually the whole world.

Controlling the six kinds of urges is dhairya

In the first verse of Śrī Upadeśāmṛta, the quality of dhairya is
mentioned:

vāco vegaṁ manasaḥ krodha-vegaṁ

jihvā-vegam udaropastha-vegam
etān vegān yo viṣaheta dhīraḥ
sarvām apīmāṁ pṛthivīṁ sa śiṣyāt

A wise and self-composed person who can subdue the impetus

to speak, the agitation of the mind, the onset of anger, the
vehemence of the tongue, the urge of the belly and the agitation
of the genitals can instruct the entire world. In other words, all
persons may become disciples of such a self-controlled person.

The six urges are the urges of speech, the mind, anger, the belly,
the tongue and the genitals.

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The urge of speech and the means to control it

When the desire arises to speak excessively, a person becomes
talkative. And when a person is incapable of controlling his speech, he
speaks about others (paracarcā). Speaking about others causes many
people to become your enemy. Although it is extremely foolish to
make statements that are useless and unnecessary, a materialist always
wastes his time by doing so. The result is great distress. To check oneself
from this disturbance, one who is a follower of dharma observes a
vow of silence (mauna-vrata). This is why our ṛṣis have prescribed the
observance of mauna-vrata, along with all other important vratas.
A sincere practitioner of bhajana should not speak unnecessarily.
If the need to speak unnecessarily arises, he should definitely remain
silent. All talks other than bhagavata-kathā are unnecessary, but it
is never unnecessary to speak about topics favourable to bhakti to
Śrī Hari. For this reason, devotees should speak only hari-kathā
and topics favourable for hari-kathā. All other topics fall under the
category of the urge to speak. One who is able to tolerate the urge
to speak is dhīra (sober).

The urge of the mind and the means to control it

It is the duty of those who are dhīra to tolerate the urge of the
mind. Unless a person is habituated to controlling the urge of the
mind, how can he attentively perform bhajana? Within the minds of
materialists, urges perpetually arise in the form of desires. Except for
when he is sleeping, the materialist sits on the chariot of his mind,
where he busies himself in weaving various schemes. And he never
stops. He is never peaceful, even as he sleeps. In the form of good
and bad dreams, anxiety never leaves him. To regulate the urge of
the mind, the ṛṣis have prescribed aṣṭāṅga-yoga and rāja-yoga. But
the Supreme Lord has decreed that the mind should be engaged in
tasting a higher rasa, through which it will become detached from
lower worldly rasas and thus become regulated. Those who have a
taste for the path of bhakti can easily regulate their mind. The mind
cannot remain without urges, so if we engage it in thinking about
transcendental subject matters, it becomes absorbed in them. Having

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experienced the rasa of transcendental subjects, the mind is not

agitated by material subjects, which are inferior.

Śuddha-bhakti, not yoga, is the topmost method for controlling

the mind
Many people think there is no method to regulate the mind other
than aṣṭāṅga-yoga, but this is not the case. The mind cannot be regulated
through yoga as easily as it can through bhakti. Patañjali Muni also has
accepted that like aṣṭānga-yoga, meditation on Īśvara, or bhakti-yoga,
is a method to regulate the mind. The meditation on the Supreme Lord
propounded by Patañjali is not pure devotion (śuddha-bhakti), but
rather devotion performed with selfish intent (kāmya-bhakti). Bhakti
performed for the sole purpose of regulating the mind is certainly not
the purest form of bhakti or completely devoid of desires other than
to serve Śrī Kṛṣṇa (anyābhilāṣitā-śūnya). That perpetual endeavour
for the sake of Śrī Kṛṣṇa (kṛṣṇānuśīlana) performed exclusively out of
loving affection for Him (ānukūlya-pūrvaka) – is alone śuddha-bhakti.
Therefore, when śuddha-bhakti is performed, joyfulness awakens in
the consciousness of its own accord. Śrīmad-Bhāgavatam (7.1.32)
states: “tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet – one should
therefore fix the mind on Kṛṣṇa by any means.”
By following this instruction and absorbing the mind in the
lotus feet of Śrī Kṛṣṇa, the mind very easily becomes regulated and
does not wander to other topics. In this way, through pure kṛṣṇa-
bhakti, the urges of the sādhaka’s mind are regulated. By carefully
meditating on this subject, one can know the inherent differences
between yoga and bhakti.

The impetus of anger and the means to control it

It is mandatory for those who are thirsty for bhakti to control the
impetus of anger. Anger arises when material lust is unfulfilled, and it
can gradually lead one to ruination. It is said in Śrī Caitanya-caritāmṛta
(Madhya-līlā 19.149), “kṛṣṇa-bhakta niṣkāma ataeva śanta – the devotees
of Kṛṣṇa are without material desires and are therefore peaceful.”
The hearts of those who relish śuddha-bhakti do not contain any
lust (kāma), which is of no value. Due to the absence of lust, there is

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not the slightest possibility of anger arising within their mind. One
cannot control anger if one’s bhakti is performed with selfish intent
(kāmya-bhakti) nor can one control it by mere intelligence. If one
does control it by the intelligence, such control is not permanent, but
temporary. Within no time, one’s attachment to sense objects defeats
the intelligence and again allows anger a place in its kingdom.
In Śrīmad-Bhāgavatam (11.23), the story of a renunciant mendi­
cant (tridaṇḍī-bhikṣuka) has been given.
In Ujjain, there lived a wealthy brāhmaṇa. He was very greedy,
miserly and short-tempered. Due to his bad behaviour and miserly
nature, his entire family became his enemy. Eventually, everything
took a turn for the worse, and whatever he had was destroyed. Because
of this, an ardent desire to renounce the world was aroused within his
mind. Accepting the religious duties (dharma) of a tridaṇḍī-bhikṣuka,
he began practising bhakti-yoga. Within some days, by the influence of
bhakti-yoga, he became capable of controlling his anger.
taṁ vai pravayasaṁ bhikṣum
avadhūtam asaj-janāḥ
dṛṣṭvā paryabhavan bhadra
bahvībhiḥ paribhūtibhiḥ
kecit tri-veṇuṃ jagṛhur
eke pātraṁ kamaṇḍalum
pīṭhaṁ caike ’kṣa-sūtraṁ ca
kanthāṁ cīrāṇi kecana
pradāya ca punas tāni
darśitāny ādadur muneh
annaṁ ca bhaikṣya-sampannaṁ
bhuñjānasya sarit-taṭe
mūtrayanti ca pāpiṣṭhāḥ
ṣṭhīvanty asya ca mūrdhani

kṣipanty eke ’vajānanta

eṣa dharma-dhvajaḥ śaṭhaḥ
kṣīṇa-vitta imāṁ vṛttim
agrahīt sva-janojjhitaḥ

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 Dhairya

evaṁ sa bhautikaṁ duḥkhaṁ

daivikaṁ daihikaṁ ca yat
bhoktavyam ātmano diṣṭaṁ
prāptaṁ prāptam abudhyata
Śrīmad-Bhāgavatam (11.23.33–35, 37, 40)

After untying the knot of “I” and “mine” in his heart, that brāhmaṇa
from Ujjain became a peaceful bhikṣuka (mendicant). He was elderly
and unclean, and at the mere sight of him, wicked people troubled
him, and they insulted and criticized him in many ways. Some would
seize his tridaṇḍa (the staff of a mendicant), and some would knock
his begging bowl from his hand. Some would snatch away his water
pot and āsana, and some would run away with his mālā (chanting
beads) and raggedy cādar (shawl). Some would even scatter his
undergarments and clothes here and there. Then they would show
him these things, and then tease him by again snatching them
back. When that ascetic would beg alms and then sit on the bank
of the river to eat, sinful people would sometimes pass urine on his
head and spit on him. Some would criticize him by taunting, “Just
see! Now this wicked person is making a show of spirituality. He
makes begging his occupation simply because he lost all his wealth
and his family rejected him.” But even after being insulted in this
manner, he would quietly tolerate everything. Sometimes he had to
tolerate bodily miseries like high fever, sometimes he would have to
tolerate miseries from higher forces of nature like heat and cold, and
sometimes wicked people would insult him and cause him misery.
But these would cause no disturbance to the mind of the mendicant.
He would understand, “These are the fruits of my karma and I have
to bear them.”

The moral of the story about the renunciant mendicant is to be

accepted by householders and renunciants alike
That mendicant expressed himself as follows:
etāṁ sa āsthāya parātma-niṣthām
adhyāsitaṁ pūrvatamair maharṣibhiḥ
ahaṁ tariṣyāmi duranta-pāraṁ
tamo mukundānghri-niṣevayaiva
Śrīmad-Bhāgavatam (11.23.57)

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Six Virtues of a Practitioner of Bhakti

“I am a soul, a minute living entity. Śrī Kṛṣṇa is the Supreme Soul.

Being attached to this material world, a living entity who is averse
to Kṛṣṇa suffers from miseries caused by other living entities, the
body and mind, and natural disasters, such as excessive heat
or cold. Service to Śrī Kṛṣṇa is the jivā’s eternal occupation. I
will give up my faith in this material world and perform kṛṣṇa-
bhajana with irrevocable faith in the Supreme Person (parātma-
niṣṭhā), controlling my mind, speech, anger and so on through
a lifestyle favourable for bhakti. Eminent ṛṣis of yore have taken
shelter of this such faith and crossed the material ocean. In some
places, this faith is evident in the dharma of householders, such
as King Janaka, and it is sometimes evident in the dharma of
renunciants, such as Sanaka and Sanātana. In reality, parātma-
niṣṭhā is the same in both cases. Without this parātma-niṣṭhā, one
cannot cross the insurmountable ocean of nescience. Service to
Bhagavān Mukunda is our only shelter. It is solely by serving His
lotus feet that will I cross this ocean of nescience.”

We can clearly see from this song of the mendicant that it is

impossible to cross the material ocean through the process of yoga.
Everything can be achieved by having firm faith in kṛṣṇa-bhakti.
One who takes the shelter of bhakti and thereby controls the urges
of the mind, speech and anger is known as dhīra.

The urge of the tongue and the means to control it

It is also absolutely essential to control the urge of tongue. A
materialistic person is always preoccupied with tasting the six kinds
of rasa: sweet, spicy, sour, bitter, pungent and salty. “Today I will eat
sweet rice.” “Today I will eat halvah.” “I will drink the finest drinks.”
Such desires do not allow a materialist to be peaceful. The more the
tongue tastes, the more its hankering to taste increases. Attaining
Kṛṣṇa is very difficult for those who run here and there to satisfy the
voracity of the tongue. Śrī Caitanya Mahāprabhu has said:
vairāgī haiyā kare jihvāra lālasa
paramārtha jāya, āra haya rasera vaśa
vairāgīra kṛtya—sadā nāma-saṅkīrtana
śāka-patra-phala-mūle udara bharaṇa

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 Dhairya

jihvāra lālase jei iti-uti dhāya

śiśnodara-parāyaṇa kṛṣṇa nāhi pāya
Śrī Caitanya-caritāmṛta (Antya-līlā 6.225–227)

The meaning is that one who is subservient to the tongue and who
thus wanders here and there to satisfy it is devoted to the genitals
and the belly and cannot attain Kṛṣṇa. The ultimate spiritual goal
of a person who hankers to satisfy the tongue even after becoming
a renunciant will surely be lost. Moreover, under the influence of
[material] rasa, he will also lose his social standing. A renunciant
should always perform nāma-saṅkīrtana and satisfy his belly with
vegetables, leaves, fruits, roots and so forth.

A person should fill his belly with whatever foods are easily
available. By offering to Śrī Kṛṣṇa foods in the mode of goodness
and then honouring them as prasāda, the hankering of the tongue
is eradicated and service to Kṛṣṇa is cultivated. If palatable prasāda
becomes easily available without any arduous endeavour, then the
tongue’s greed will not increase but gradually become controlled.

The urge of the belly and the means to control it

The urge of the belly is a big disturbance. That foodstuff by
which one’s hunger is mitigated and one’s physical body is nourished
is necessary for the belly. Those who are thirsty for bhakti should
maintain their life by eating moderately. Those who endeavour to
overeat are gluttonous. One characteristic of a devotee is that he is
mita-bhuka, which means “one who eats only what is necessary”.
By eating less, the body remains light and does not create obstacles
in one's bhajana. Those who do not possess the strength to tolerate
the urges of the stomach are always greedy to eat. Those who take a
determined vow to eat nothing but bhagavat-prasāda are particularly
capable of tolerating the urges of the belly. To observe fasting during
vratas is a good way of learning to control the urges of the belly.

The urge of the genitals and the means to control it

The urge of the genitals is extremely fearsome. It is stated in
Śrīmad-Bhāgavatam (11.5.11):

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Six Virtues of a Practitioner of Bhakti

loke vyavāyāmiṣa-madya-sevā
nityā hi jantor na hi tatra codanā
Those who reside in a material body made of blood and flesh
assume that the act of associating with the opposite gender is
natural. This is a result of their wrongly identifying themselves with
this body. In order to regulate this unnatural behaviour, the process
of marriage has been prescribed. Those who wish to abandon and
become free from the regulations of marriage remain engaged in
animalistic activities. For those who have overcome this unnatural
propensity by associating with saintly persons and on the strength
of their bhajana, and who have thus attained a taste for spiritual
topics, association with the opposite gender is extremely base.
Persons who are completely afflicted with the disease of enjoying
sense objects and filled with attachment to material enjoyment can
never tolerate the urge of the genitals. As a result, they are always
engaged in illicit activities.
In this regard, there are two kinds of sādhaka-bhaktas. Those
who have transcendental affection (rati) for Bhagavān have been
purified by the strength of their association with sādhus. They
completely give up the association of women and engage in
bhajana. Such people are known as gṛha-tyāgī Vaiṣṇavas, devotees
who have renounced their homes. The other type consists of those
whose propensity for associating with women has not yet been
removed. They execute the procedure of marriage and thereby
accept gṛhastha-dharma. As householders, they engage in bhagavad-
bhajana. The lawful association of women [that is, associating with
women according to the regulations prescribed in the scriptures,]
is known as controlling the urge of the genitals.

The best solution to control the six urges

Tolerating the above-mentioned six urges according to the
prescripts of scripture is helpful for bhajana. When those urges
are strong, they are unfavourable for bhajana. To subdue the
above-mentioned six urges is called dhairya, or forbearance.
These tendencies cannot be completely eradicated as long as one

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possesses a material body, but by properly engaging them in their

respective, appropriate objects, they are no longer faulty.
The conclusion is that it is the duty of an intelligent person to
remove these urges from focusing on their respective [material]
objects and to make them favourable for bhakti. For instance, one
should divert one’s lust for material objects toward kṛṣṇa-sevā,
anger toward those who are inimical to devotees, greed toward
sādhu-saṅga and hari-kathā, and intoxication toward chanting
the glories of Kṛṣṇa. In this way, when all the urges are directed
toward those objects and topics that are related to Bhagavān, they
no longer remain obstacles, but rather become helpful. However,
this is possible only when the quality of dhairya is present.

It is compulsory for every sādhaka to possess the quality of

dhairya
There is another meaning of the word dhairya. Those who
are engaged in a sādhana (practice) desire to attain some result.
Karmīs hope to attain heavenly happiness by [observing the
rituals mentioned in] karma-kāṇḍa, jñānīs hope to attain mukti
by [observing the injunctions of] jñāna-kāṇḍa, and devotees hope
to please Kṛṣṇa through bhakti-sādhana. There are some sādhakas
who, due to the time it takes to obtain the results of their sādhana,
eventually become impatient and deviate from the path leading
to their ultimate goal. Therefore, only when a practising devotee
adopts dhairya, or patience, does he attain his desired goal. “Krṣṇa
will certainly be merciful to me, whether today, tomorrow, after one
hundred years, or even after ten births. I will take shelter of His
lotus feet with determination and never leave them.” This type of
patience is most desirable for bhakti-sādhakas.

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 4
Tat-tat-karma-pravartana
Performing Activities Favourable for Bhakti
Śrīla Rūpa Gosvāmī has prescribed the methodology of tat-tat-karma-
pravartana for those persons who are eager to perform bhajana.
In his Śrī Upadeśāmṛta, he has designated those activities that are
favourable for the cultivation of bhakti as tat-tat-karma. In Śrīmad-
Bhāgavatam (11.19.20–24), Śrī Kṛṣṇa has told Uddhava:

śraddhāmṛta-kathāyāṁ me
śaśvan mad-anukīrtanam
pariniṣṭhā ca pūjāyāṁ
stutibhiḥ stavanaṁ mama

ādaraḥ paricaryāyāṁ
sarvāṅgair abhivandanam
mad-bhakta-pūjābhyadhikā
sarva-bhūteṣu man-matiḥ

mad-artheṣv aṅga-ceṣṭā ca
vacasā mad-guṇeraṇam
mayy arpaṇaṁ ca manasaḥ
sarva-kāma-vivarjanam

mad-arthe ’rtha-parityāgo
bhogasya ca sukhasya ca
iṣṭaṁ dattaṁ hutaṁ japtaṁ
mad-arthaṁ yad vrataṁ tapaḥ

evaṁ dharmair manuṣyāṇām

uddhavātma-nivedinām

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Six Virtues of a Practitioner of Bhakti

mayi sañjāyate bhaktiḥ

ko ’nyo ’rtho ’syāvaśiṣyate

O Uddhava! I will tell you the topmost method to attain prema-

bhakti to Me. One must first practise sādhana-bhakti. Through
this, one attains prema-bhakti. Hear this point about sādhana-
bhakti: those who want to attain prema-bhakti to Me ought to
have firm faith in the nectarean narrations of My pastimes,
constantly perform saṅkīrtana of My qualities, pastimes, and
names, remain completely fixed in their worship of Me, praise
Me through stotras, perceive all living entities in relation to Me,
dedicate all material endeavours to Me, glorify Me alone with
their words, offer their mind to Me, reject all material desires,
give up wealth and material sense gratification for My sake, and
perform all activities such as charity, sacrifice, chanting, vows
and austerities for Me alone. O Uddhava, what other object
remains to be attained by one who follows these practices and
has attained bhakti to Me?

The sixty-four limbs of bhakti are tat-tat-karma

Based on these instructions of Bhagavān, Śrīla Rūpa Gosvāmī, in
his Bhakti-rasāmṛta-sindhu, has divided these activities into sixty-four
limbs. These sixty-four limbs are mentioned in Śrī Caitanya-caritāmṛta
(Madhya-līlā 22.115–129) as follows: (1) to take shelter of the lotus
feet of śrī guru, (2) to accept dīkṣā from him, (3) to serve him (guru-
sevā), (4) to be inquisitive to learn about the true dharma of the living
entity, (5) to follow the path by which sādhus have attained Bhagavān,
(6) to give up one’s own enjoyment for the sake of love for Kṛṣṇa, (7)
to live in a holy place related to Kṛṣṇa, (8) to accept things only in a
quantity sufficient to maintain one’s life, (9) to fast on Ekādaśī, (10) to
respect the myrobalan (āmalakī) and pipal (aśvattha) trees, the cows,
brāhmaṇas, and Vaiṣṇavas, (11) to avoid offences to the deity and to
the holy name, (12) to give up the company of non-devotees, (13)
to refrain from accepting many disciples, (14) to give up the partial
study of many scriptures and giving expanded commentaries on them,
(15) to be equipoised in loss and gain, (16) to not be overwhelmed by
lamentation, (17) to refrain from hearing criticism of any demigods or

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 Tat-tat-karma-pravartana

scriptures, (19) to refrain from hearing gossip (topics related to sense

enjoyment), (20) to refrain from causing anxiety to any living entity
through one’s body, mind or words, (21) to hear narrations about
Bhagavān, (22) to chant His names, (23) to remember Him, (24) to
worship the deity form of the Lord, (25) to recite prayers, (26) to serve
Him [with various articles], (27) to accept servitorship, (28) to regard
the Lord as one’s friend, (29) to absolutely surrender one’s very soul
(ātma-nivedana), (30) to dance in front of the deity form of the Lord,
(31) to sing to Him, (32) reveal one’s mind to Him, (33) and offer
prostrated obeisance to Him, (34) to show respect to Bhagavān or a
devotee by standing when seeing them coming or by going forward
to welcome them, (35) to follow behind a devotee or Bhagavān for
some distance when they depart, (36) to visit holy places (tīrthas) and
temples, (37) to perform parikramā, (38) to recite various hymns, (39)
to chant japa and (40) saṅkīrtana, (41) to accept the flower garlands,
incense and sandalwood paste that have been offered to Bhagavān, (42)
to honour and serve mahāprasāda, (43) to have darśana of Bhagavān’s
ārati and festivals, (44) to have darśana of the Lord’s deity form, (45)
to offer Bhagavān those items that are very dear to oneself, (46) to
perform meditation [on Bhagavān and persons and things related to
Him], (47) to serve tulasī and (48) the Vaiṣṇavas, (49) to reside in a
dhāma such as Mathurā (50), to relish Śrīmad-Bhāgavatam, (51) to
perform all one’s endeavours for Kṛṣṇa, (52) to await His mercy, (53)
to celebrate the appearance day of Bhagavān with devotees in grand
festival, (54) to surrender in all respects, (55) to observe kārtika-vrata
and other vratas, (56) to wear the signs and markings of a Vaiṣṇava,
(57) to write and wear the holy names on one’s body, (58) to accept
the remnant garlands [of Bhagavān or devotees], (59) to honour
caraṇāmṛta, (60) to associate with saintly persons (sat-saṅga), (61) to
perform nāma-kīrtana, (62) to hear Śrīmad-Bhāgavatam, (63) to reside
in Mathurā and (64) to serve the deity with faith.

(1) Guru-padāśraya
The first duty of a sādhaka is to take shelter at the lotus feet
of śrī guru. Without taking shelter of śrī guru, one cannot attain

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Six Virtues of a Practitioner of Bhakti

auspiciousness. There are two kinds of human beings: those who

have the ability to discriminate and those who do not. A person
who is fully engrossed in material happiness is known as aprāpta-
viveka (one who has not yet attained discrimination). If by good
fortune he attains the association of devotees, he may become able
to achieve the ability to discriminate. At that time, the following
feelings arise in his heart: “Alas, alas! I am extremely unfortunate.
I have always been engrossed in sense gratification. I have lived my
entire life like an animal. What shall I do now?” The association
of a great personality due to whom such thoughts arise is known
as the association of the śravaṇa-guru (one from whom one hears
about the bhaktas, bhakti and bhagavat-tattva). At this time, faith
(śraddhā) arises by good fortune. By possessing faith, the desire
to perform bhajana is born. Taking shelter at the lotus feet of a
spiritual master (guru-padāśraya) then becomes extremely
necessary. Hence, by good fortune, persons with aprāpta-viveka
(undeveloped discrimination) obtain prāpta-viveka (developed
discrimination) and accept shelter at the lotus feet of a guru.
Who is a guru?
“What type of guru is it proper to take shelter of?” This is a question
to consider. A person is eligible to become a guru if he has conquered
the six enemies (lust, anger, greed, false pride, illusion and envy); who
has a natural deep loving attachment to Kṛṣṇa; who is fully conversant
with the Vedas, Vedānta, Upaniṣads, Purāṇas and other śāstras; who
is accepted as guru by saintly persons, who have faith in him; who has
controlled his senses; who has compassion for all living entities; and
who is peaceful, without duplicity, and truthful. Having deep loving
attachment (anurāga) for Kṛṣṇa (that is completely devoid of all other
attachments) is the primary quality of gurudeva. All other symptoms
are secondary. Therefore, Śrīman Mahāprabhu has said:

kibā vipra, kibā nyāsī, śūdra kene naya

jei kṛṣṇa-tattva-vettā, sei ‘guru’ haya

Whether a person is a brāhmaṇa, a sannyāsī, or even a śūdra, he

is a guru if he knows kṛṣṇa-tattva.

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 Tat-tat-karma-pravartana

If one possesses this principal symptom, then he is eligible to

be guru, even though he may lack one or two secondary symptoms.
No harm. Being a brāhmaṇa and being a householder are secondary
symptoms. The purport is that it is good if one who knows kṛṣṇa-
tattva (that is, a premī-bhakta) possesses the two secondary symptoms
of being a brāhmaṇa and being a householder. However, if a person
possesses the two secondary symptoms but is flawed in regard to the
primary symptom, then he is not qualified to become a guru.

mahābhāgavata śreṣṭho
brāhmaṇo vai gurur nṛṇām
sarveṣām eva lokānām
asau pūjyo yathā hariḥ

mahākula prasūto ’pi

sarva yajñeṣu dīkṣitaḥ
sahasra-śākhādhyāyī ca
na guruḥ syād avaiṣṇavaḥ
Padma Purāṇa

(2–3) The necessity of performing guru-sevā and accepting dīkṣā

Upon finding a qualified guru, a faithful disciple is to serve
him with firm conviction and without duplicity. After pleasing the
guru, one must accept śrī kṛṣṇa-mantra and initiation from him.
Those who are averse to accepting initiation make a deceitful show
of performing kīrtana, and they preach, referring to themselves as
Vaiṣṇavas. Such persons certainly cheat themselves. Materialistic
persons should not neglect accepting initiation upon observing that
personalities like Jaḍa Bharata and others did not take it. Initiation
is prescribed for every living entity in every birth. If it is seen in
the life of a perfected, great personality (siddha-mahāpuruṣa) that
he does not take initiation, it is not to be taken as a precedent.
Those mahāpuruṣas have displayed such behaviour due to special
situations, and therefore, it is not to be considered a general rule.
Śrī Dhruva Mahārāja went to Dhruvaloka in his material body.
Upon hearing about this, should everyone hope and wait to enter

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Six Virtues of a Practitioner of Bhakti

Dhurvaloka in their material body? The general rule is that when

the living entity gives up his material body, he goes to Vaikuṇṭha in
his spiritual body.
Common people obtain their welfare when they follow general
rules. Whenever Bhagavān, who is full of inconceivable potencies,
desires something, it surely happens. Therefore, we must never
transgress the general rules. Rather, after pleasing śrī gurudeva and
by serving him without duplicity, one should indubitably accept
initiation into bhagavan-nāma, bhagavan-mantra and so on, and
accept instructions on the Absolute Truth.

(4) Following in the footsteps of sādhus

Fortunate disciples, after receiving initiation and instructions
from a bona fide spiritual master, will follow the path of the
sādhus. Only proud persons disobey the mahājanas and concoct
new ideas. As a result, they very soon become the cause of their
own ruination, having traversed the inauspicious path. In Skanda
Purāṇa it is mentioned:

sa mṛgyaḥ śreyasāṁ hetuḥ

panthāḥ santāpa-varjitaḥ
anavāpta-śramaṁ pūrve
yena santah pratasthire

The eternal path, upon which the sādhus have traversed since
previous times is alone auspicious for us. By following the path of
the mahājanas, one attains determination, valour and fulfilment.
When we follow the path of bhajana traversed by Śrī Rūpa, Śrī
Sanātana, Śrī Raghunātha dāsa Gosvāmī and Śrī Haridāsa Ṭhākura,
we experience a happiness beyond description. What did Haridāsa
Ṭhākura say when he was beaten by the Muslim miscreants in
order to induce him to give up the chanting of harināma?
“Even if my body is cut into pieces and I lose my life, I will
never give up harināma. O Kṛṣṇa, these misguided jīvas who are
beating me are not slightly at fault. Please forgive them and be
merciful to them.”

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 Tat-tat-karma-pravartana

Having such determination, constantly chanting harināma

with compassion at heart for all living entities is the path of
bhajana exhibited by the previous mahājanas. There is no new
path to be invented. Sādhus always follow only the known path
that has already been established. However, persons full of false
pride and who desire prestige make further endeavours to invent
newer paths. It is due to great fortune that people develop faith in
the path of the previous mahājanas. After faith (śraddhā) arises,
such persons give up their pride and start walking that path. Those
who are unfortunate concoct a new path and cheat themselves as
well as others. In many ways, the scriptures have cautioned against
associating with such persons:

śruti-smṛti-purāṇādi-
pañcarātra-vidhiṁ vinā
aikāntikī harer bhaktir
utpātāyaiva kalpate

bhaktir aikāntikī veyam

avicārāt pratīyate
vastu tastu tathā naiva
yad aśāstrīyatekāṣyate
Bhakti-rasāmṛta-sindhu (1.2.101-102)

The purport is that the path of bhakti is of two types: vaidhī

and rāgānugā. According to their respective qualifications, the
mahājanas have themselves followed these two paths. The śāstras
such as the Śruti, Smṛti and Pañcarātra are filled with descriptions
of these two paths of bhakti. The new paths discovered by Buddha,
Dattātreya and others – who rejected the path of bhakti shown by
these scriptures – will be renowned until the end of time only for
creating disturbances. Although those who traverse these new paths
advertise them as one-pointed (aikāntikī) hari-bhakti; in reality,
their doing so only indicates their ignorance. The path exhibited
in śāstras like the Vedas is the one and only true path. Nowadays,
many new paths are being invented, but ultimately, they disappear
along with their ācāryas.

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Six Virtues of a Practitioner of Bhakti

(5) Inquiring about sad-dharma (our eternal function)

For a sincere disciple, to inquire about dharma gives rise to bhakti.
Therefore, the Nārada-pañcarātra states:

acirād eva sarvārthaḥ

siddhaty eṣām abhīpsitaḥ
sad-dharmasyāvabodhāya
yeṣāṁ nirbandhinī matiḥ

Those whose minds are exceedingly anxious to know all

about  sad-dharma, or the procedures of bhakti, very quickly
attain all their cherished goals.

Just as fortunate persons desire to follow the conduct of the

sādhus, they also desire to know their dharma. But unfortunate
persons are just the opposite. Just as they search for newer and
newer paths, different from those of the sādhus, they similarly
disrespect the sādhus’ established siddhānta and practise their
own. They do not try to understand the teachings of Śrī Caitanya
Mahāprabhu, but rather accept and preach doctrines contradictory
to them. They do not understand the horrific consequences of their
erroneous preaching. Sincere disciples make special endeavours to
inquire about sad-dharma (the eternal religion – bhakti). If they are
incapable of understanding it on their own, they faithfully inquire
about and understand it from their śikṣā-guru. Such people quickly
attain success in their sādhana.
What is sad-dharma?
anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā

Service that is favourable to Kṛṣṇa, free from desires other than

the desire to serve Him, such as those for worldly or heavenly
pleasures, and not covered by karma and jñāna is known as
uttamā-bhakti.

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Until the aforementioned symptoms of pure devotion

(śuddha-bhakti), in the form of sad-dharma, arise in the heart of
an inquisitive person, his heart remains covered by darkness. In
such a condition, he cannot understand what pure devotion is. If
one depends on one’s own speculation, then pure bhakti will never
manifest. The majority of people think that they have understood
the intrinsic nature of bhakti on the strength of their intelligence
and knowledge. But in reality, some of them have mistaken devotion
mixed with impersonal knowledge (jñāna-miśrā-bhakti) to be pure
bhakti, and others have mistaken devotional service mixed with
both karma and jnana to be pure bhakti. They are so full of pride
that after listening to the teachings of Śrī Caitanya-caritāmṛta,
they express their view by saying, “Everyone presents a proper
conclusion according to his or her individual doctrine. What is the
need to accept the conclusion of Caitanya-caritāmṛta? We do not
want to get entangled in the differences of opinion among various
doctrines. One’s own independent conclusions are certainly
better.” Such people have no relation with sad-dharma. The result
of performing their own concocted new process of devotion is that
they can never relish pure devotion.

(6) Renouncing sense enjoyment for the sake of affection for Kṛṣṇa
It is the duty of a bhakti-sādhaka to give up all types of bhoga for the
sake of Kṛṣṇa. Bhoga means “sense enjoyment”. The objects that
our senses want to enjoy – items that are very dear to us – are to be
offered to Kṛṣṇa and accepted in the form of prasāda in a moderate
quantity suitable for sustaining one’s life.

(7) Tīrtha-vāsa
To reside in a place related to Śrī Kṛṣṇa (kṛṣṇa-tīrtha) is a limb of
sādhana. If one resides in Dvārakā, Mathurā, Vṛndāvana, on the
bank of the Gaṅgā, on the bank of the Yamunā or at the pastime
places of Śrī Caitanya Mahāprabhu, then the remembrance of Kṛṣṇa
will be perpetually ever-fresh. What more does the sādhaka need?

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(8) Accepting according to one’s need

Through practical activities that are favourable for the practice of
bhakti, one is to engage in earning only as much wealth as needed
for maintaining one’s livelihood. By desiring more than is needed,
bhakti will disappear. If a sādhaka accepts less wealth than is
needed, then his practice of sādhana will become weak due to those
needs not being satisfied.

(9) Observing Ekādaśī

One must attentively observe Ekādaśī. When one gives up all enjoy­
ment and practises bhajana on the occasion of Ekādaśī, once every
fortnight, gradually, the practice of bhajana becomes continuous.

(10) Serving tulasī and others

Through the worship of myrobalan (āmalakī) and pipal (aśvattha)
trees, tulasī, cows, brāhmaṇas and Vaiṣṇavas, one’s sinful reactions
are vanquished. Through this, one attains the mercy of Bhagavān.

The necessity of observing the ten aforementioned rules

These aforementioned ten limbs of bhakti are prerequisites
for performing bhajana. Attaining bhajana and Bhagavān is very
difficult for those who neglect these limbs in the initial stage.
The sādhaka ought therefore to first take shelter of śrī guru
and accept dīkṣā and śikṣā from him. One must follow the conduct
of the sādhus and accept instructions on their siddhānta. In order
for one’s life to be permeated with Kṛṣṇa consciousness, one is to
reside in a kṛṣṇa-tīrtha and, for the sake of attaining Kṛṣṇa, give up
all sense gratification. Through practical conduct, one is to earn or
collect only as much wealth as is needed to maintain one’s life and is
favourable for bhakti. For the sake of bhakti, one should, according
to the rules, observe days like Ekādaśī and Jayantī (Janmāṣṭamī).
One must honour Vaiṣṇavas and other personalities and objects
related to Kṛṣṇa. In this way, it is necessary to observe these ten
rules. Along with these rules, one’s bhakti-sādhana will not be stable
if one does not observe the ten prohibitions, mentioned below.

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The association of Māyāvādīs and atheists is to be renounced

A sādhaka ought not to associate with persons averse to
Bhagavān. Although he will inevitably meet such people in ordinary
dealings, he is to deal with them only until his work is finished.
Those in whose hearts the svarūpa of devotion to Śrī Kṛṣṇa has not
yet awakened remain full of pride, as they have taken shelter of
jñāna and karma. They are therefore averse to Bhagavān. Those who
engage in serving many devās and devīs, those who are Māyāvādīs,
thirsty for impersonal jñāna, and those who are atheists, who
oppose the Vedas, are all averse to Bhagavān.

One must refrain from making many disciples and reading many
types of śāstras
One who has no faith in śuddha-bhakti must not be accepted
as a disciple. By accepting such a person, the bhakti-sampradāya
becomes polluted. One’s bhakti will diminish by starting big
projects (like arranging grand festivals and other such activities).
They are therefore to be renounced.

Satisfaction and equal vision

The endeavour for food and clothing will always exist in
both household life and renounced life, but one must always be
careful in such dealings. The Padma Purāṇa gives a very beautiful
instruction in this regard:

alabdhe vā vinaṣṭe vā
bhakṣyācchādana-sādhane
aviklava-matir bhūtvā
harināmaiva dhiyā smaret
The purport is that whether a sādhaka stays at home or in the
forest, he will certainly have to make some endeavour for food and
clothing. A householder will have to endeavour for his food and
clothing through agriculture, business or work. A renunciant will
have to depend on begging alms for his food and clothing. Devotees
are not to be agitated at heart if, upon engaging in these activities,

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food and clothing are not obtained, or if they are obtained but then
lost. They are to continue being peacefully engaged in kṛṣṇa-bhajana.

Sadness is to be cast off

Those who are absorbed in material life lament grossly if they
lose their wife, children, money, wealth and so on. But bhakti-
sādhakas in such situations must not lament for very long. They
should quickly give up their lamentation and engage in the
cultivation of Kṛṣṇa consciousness. It is not appropriate for a
renunciant to lament if he does not possess a quilt, a water pot or a
begging bowl, or if these things are stolen by a person or an animal.
A practising Vaiṣṇava must give up all impulses like lamentation
and anger, otherwise there will be obstacles in his constant
remembrance of Kṛṣṇa. It is explained in the Padma Purāṇa:

śokāmarṣādibhir bhāvair
ākrāntaṁ yasya mānasam
kathaṁ tasya mukundasya
sphūrttiḥ sambhāvanā bhavet

How can Śrī Mukunda ever be manifest to a person whose heart

is invaded by lamentation, anger and other agitations?

The worship of various demigods and goddesses is prohibited; it

is Śrī Kṛṣṇa alone who is to be worshipped
Sādhakas should worship Śrī Kṛṣṇa only. They are not to worship
various demigods. But it is important to remember to never disrespect
any demigod or scripture. When coming before any demigods, one
must offer them respect, knowing them to be servants who are under
the authority of Śrī Kṛṣṇa. The Padma Purāṇa instructs:

harir eva sadārādhyaḥ

sarva-deveśvareśvaraḥ
itare brahma-rudrādyā
nāvajñeyāḥ kadācana
The purport is that Parameśvara is the one and only worshipful
object. Others [Brahmā and Śiva] are His manifestations that govern

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the modes of material nature (guṇa-avatāras). According to their

respective qualifications, people worship particular demigods, but
Bhagavān Viṣṇu is the only worshipful object for those with a sāttvika
nature. People progress gradually, transcending the modes after
having worshipped various demigods for many lifetimes. A person’s
life becomes eternally auspicious from that birth in which he begins
worshipping Viṣṇu, considering Him, exclusively, to be the Supreme
Lord. Śrī Kṛṣṇa is the topmost manifestation of viṣṇu-tattva. As a result
of the living entity’s performing worship in the mode of goodness
(sattva-guṇa), he attains the stage of nirguṇa (freedom from the modes
of material nature). He then attains service to śrī-kṛṣṇa-tattva.

One should not cause anxiety for anyone

One should be merciful toward every living entity, not giving
even the slightest anxiety to anyone. It is necessary that one’s heart
be full of compassion for all. Exhibiting a mood of mercy toward
all living entities is a limb of kṛṣṇa-bhakti. To attain this nature, a
sādhaka should carefully cultivate the quality of mercy.

It is imperative to give up sevā-aparādha and the ten nāma-aparādhas

It is most essential for those desiring to do bhajana to give up sevā-
aparādhas (offences in service) and the ten kinds of nāma-aparādhas
(offences to harināma). For devotees in general, there are a number
of rules for serving the deity form of Bhagavān. Sevā-aparādha is
committed when those rules are transgressed. Hence, one must avoid
committing sevā-aparādha upon entering the temple room. There are
ten kinds of nāma-aparādha that have been discussed in many places.
All sādhakas ought to be extremely careful to give up these offences.
Every endeavour in sādhana-bhajana by those who are negligent in
this regard is useless. Padma Purāṇa says:

sarvāparādha kṛd api

mucyate hari-saṁśrayaḥ
harer apy aparādhān yaḥ
kuryād dvipada pāṁsanaḥ

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nāmāśrayaḥ kadācit syāt

taraty eva sa nāmataḥ
nāmno hi sarva-suhṛdo
hy aparādhāt pataty adhaḥ
The conclusion is that if one takes shelter of Śrī Hari, then
all types of offences are vanquished. All sevā-aparādhas committed
while serving Bhagavān are destroyed by taking shelter of śrī nāma.
Nāma alone delivers the Vaiṣṇavas, but on the condition that they
give up all kinds of offences. If they do not, they will surely fall
down, despite chanting the name of Bhagavān.

Refraining from criticizing Vaiṣṇavas and Viṣṇu and taking

shelter of the lotus feet of śrī guru
A sādhaka is not to hear any blasphemy of Kṛṣṇa or Vaiṣṇavas,
and must leave that place where such blasphemy is spoken. Those
who have weak hearts and hear blasphemy of Kṛṣṇa or Vaiṣṇavas out
of fear of transgressing social etiquette eventually leave bhakti.
By respectfully practising the aforementioned twenty limbs of
bhakti, bhāva is awakened. The mercy of Kṛṣṇa is the root cause of the
awakening of bhāva. Without sādhu-saṅga, one cannot achieve the
mercy of Kṛṣṇa. In this regard, taking shelter at the lotus feet of a bona
fide guru (guru-padāśraya), receiving mantra initiation (dīkṣā), and
serving the spiritual master (guru-sevā) are the root cause of everything.

Classifications of bhakti: dāsya, sakhya and others

All the limbs of bhajana mentioned above, from accepting
Vaiṣṇava markings and symbols up to dhyāna, are all limbs of
arcana. One is to perform sādhana of these limbs of bhakti to the
best of one’s ability after receiving them from śrī gurudeva. Dāsya
(servitude), sakhya (fraternity) and ātma-nivedana (surrender
of the self) are activities that awaken bhāva. Only after sincerely
practising these activities will bhāva arise. They are considered to
be sādhana-bhakti only when one is at the stage of sādhana.
Whatever one’s most cherished items are in this world and
whatever is very dear to oneself is to be offered to Bhagavān Śrī

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Krṣna. The result of this is wonderful. The purport is that one

ought to not enjoy anything that is dear to oneself, but rather offer
it to Śrī Kṛṣṇa and enjoy it as His prasāda.

All endeavours and worldly activities are to be performed for

Kṛṣṇa
One can attain true auspiciousness only when all of one’s
endeavours, worldly and spiritual, are performed for the sake of Śrī
Kṛṣṇa. It is said in the Nārada-pañcarātra:
laukikī vaidikī vāpi
yā kriyā kriyate mune
hari-sevānukūlaiva
sā kāryā bhaktim icchatā
quoted in Bhakti-rasāmṛta-sindhu (9.2.93)
The purport is that whatever activities one performs – be they
worldly (laukika) or prescribed Vedic regulations (vaidika) – they
are not to be performed with the sentiment of being averse to Kṛṣṇa.
It is proper to always perform them in a way that is favourable
for kṛṣṇa-sevā. Smārta-saṁskāras, such as marriage, are vaidika,
whereas social and bodily activities performed to maintain one’s
social standing are laukika. Marriage is for nurturing Kṛṣṇa-centred
activities, procreation is for increasing the number Kṛṣṇa’s servants,
offering oblations to the forefathers is for satisfying Kṛṣṇa’s servants,
and feasting is for gratifying Kṛṣṇa’s living entities. In this way, all
activities must be done in such a way that they are favourable for
service to Kṛṣṇa. If one follows accordingly, then the fear of getting
entangled in the worldly section of the Vedas dealing with fruitive
action (karma-kāṇḍa), is eradicated. Understanding that his body,
home, society, etc., belongs to Kṛṣṇa, the sādhaka should protect
them. This is called kṛṣṇa-saṁsāra.

Surrender (śaraṇāgati) and nine types of tulasī-sevā

The entire life of a sādhaka should be decorated with śaraṇāgati.
The six types of surrender have been explained in many places in this

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publication. The life of the living entity is useless without śaraṇāgati.

The livng entity is to always perform kṛṣṇa-bhajana with full surrender.
Anything that is related to Kṛṣṇa is known as tadīya. Serving tulasī
is the primary form of tadīya-sevā. It is stated in the Skanda Purāṇa:

dṛṣṭā spṛṣtā tathā dhyātā

kīrtitā namitā śrutā
ropitā sevitā nityaṁ
pūjitā tulasī śubhā

navadhā tulasīṁ devīṁ

ye bhajanti dine dine
yuga koṭi sahasrāṇi
te vasanti harer gṛhe

The essence of this verse is that one attains residence in the

home of Bhagavān by daily performing nine types of tulasī-bhajana:
beholding her, touching her, meditating on her, glorifying her,
offering her praṇāma, hearing her glories, planting her, offering her
water, and worshipping her.

Studying bhakti-śāśtras, residing in Mathurā and serving the

devotees
Literatures that substantiate kṛṣṇa-bhakti are also known as
tadīya-vastu. Śrīmad-Bhāgavatam is the topmost among them, as is
Śrī Caitanya-caritāmṛta. Those who regularly read and hear these
bhakti-śāstras are glorious.
Śrī Kṛṣṇa’s holy pastime places, such as Mathurā, are
appropriate residences for sādhakas. Among such places, residence
in Mathurā is topmost, as is residing in Śrīdhāma Navadvīpa. In
this connection, the glory of Mathurā-dhāma is mentioned in the
Brahmāṇḍa Purāna:

śrutā smṛtā kīrtitā ca

vāñchitā prekṣitā gatā
spṛṣṭāśritā sevitā ca
mathurābhīṣṭadāyinī

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Hearing about, remembering, glorifying, desiring, seeing, visiting,

touching, taking shelter of and serving Mathurā fulfils all the
desires of human beings.

The devotees of Kṛṣṇa are also considered tadīya. It is written

in the Ādi Purāṇa:

ye me bhakta-janāḥ pārtha
na me bhaktāś ca te janāḥ
mad-bhaktānaṁ ca ye bhaktā
mama bhaktās tu te narāḥ

Those who consider themselves My direct devotees are actually

not My devotees, but those who see themselves as the devotees
of My devotees are factually My devotees. This is My opinion.

In regard to serving devotees, Śrīla Rūpa Gosvāmī has said:

yāvanti bhagavad bhakter

aṅgāni kathitānīha
prāyastāvanti tad bhakta
bhakter api budhā vidhuh

The purport is that the limbs of kṛṣṇa-bhakti are also the limbs
of kṛṣṇa-bhakta-bhakti, or devotion to the devotees of Śrī Kṛṣṇa.
The word prāyaḥ indicates that the difference is that the devotees
are to be worshipped by offering them kṛṣṇa-prasāda. All other
limbs, such as offering praṇāma, remain the same.

Serving the deity, yātra-mahotsava and relishing Śrīmad-Bhāgavatam

with rasika-bhaktas
It is appropriate for the sādhakas to hold festivals according to
their respective capacities. Celebrating festivals in the association
of devotees (sat-saṅga) is a principal activity in bhakti-sādhana.
However, it is necessary to be careful to not associate with non-
devotees on the pretext of holding such festivals.
One is to observe festivals on the occasion of Śrī Bhagavān’s
appearance day and other similar days. One ought to serve the deity

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form of Bhagavān with love. Having faith in the formless aspect

of the Lord, foolish people disrespect the deity form. But if such
people stay in the association of sādhus and hear and contemplate
devotional discourses, then they, also, will understand the eternal
need to serve the deity form of the Lord.
It is essential to relish Śrīmad-Bhāgavatam and other śāśtras in
the association of rasika-bhaktas. If one hears bhakti-śāstras from
rationalists, logicians or those given to dry speculation, then one’s
heart will become dry and the awakening of rasa will not take place.

Sādhu-saṅga
It is extremely necessary for sādhakas to associate with
devotees of Bhagavān. Those who are ill-natured, like jñānīs
and karmīs are not devotees. One should associate with persons
who are of the same devotional mood (svajātiya), affectionate to
oneself (snigdha), passionate about bhakti, and more advanced
than oneself. Otherwise, the sādhaka’s heart will not take shelter of
śuddha-bhakti. In this regard, the rules of sat-saṅga have been given
in Hari-bhakti-sudhodaya (8.51):

yasya sat-saṅgatiḥ puṁso

maṇivat syāt sa tad gunaḥ
svakularddhyai tato dhimān
svayūthāny eva saṁśrayet

The purport is that one attains qualities according to the

association one keeps, just as the colour of crystal appears the same
as that of a nearby object. One must be particularly careful in this
regard. Among all the limbs of bhakti, associating with devotees is
one principal limb.

Of the five limbs of bhakti, nāma-saṅkīrtana and vaiṣṇava-sevā

are foremost
Among the sixty-four limbs of bhakti, the following five are
foremost: (1) serving the deity, (2) relishing the purport of Śrīmad-
Bhāgavatam with rasika-bhaktas, (3) associating with devotees

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more advanced than oneself, who are affectionate to oneself and in

the same mood, (4) performing nāma-saṅkīrtana and (5) residing
in Mathurā. Of these five types of sādhana, two are most prominent:
nāma-saṅkīrtana and vaiṣṇava-sevā. The Padma Purāṇa says:

yena janma-sahasrāṇi
vāsudevo niṣevitaḥ
tan-mukhe hari-nāmāni
sadā tiṣṭhanti bhārata
The purport is that the fruit obtained by those who have served
the deity for many lifetimes is that harīnāma perpetually resides on
their tongue. That is, their tongues constantly vibrate harīnāma. It
is further stated:

nāma cintāmaṇiḥ kṛṣṇaś

caitanya-rasa-vigrahaḥ
pūrṇaḥ śuddho nitya-mukto
’bhinnatvān nāma-nāminoḥ

ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ
Bhakti-rasāmṛta-sindhu (1.2.223, 232)

Śrī nāma and Śrī Kṛṣṇa are one and the same. They are the
personified form of a wish-fulfilling jewel, the embodiment
of transcendental rasa, complete, pure – that is, devoid of any
material connection – transcendental and spiritual. The material
tongue cannot chant the fully transcendental holy name. But when
the living entity becomes inclined toward the service of Śrī Kṛṣṇa
(kṛṣṇa-sevonmukha), and his body is pure and transcendental,
the transcendental holy name mercifully descends of its own
accord and dances on his tongue. Such is the independent mercy
of spiritual objects.

Śrī Mathurā-maṇḍala, the holy name of Bhagavān, Śrīmad-

Bhāgavatam and other devotional scriptures, the pure devotee and

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the form of the deity are all transcendental. By associating with

them, one quickly attains bhāva and kṛṣṇa-bhakti.

Rāgānuga-bhakti and activities favourable to bhakti (tat-karma-

pravartana)
In this way, vaidhī-bhakti has an important place in sādhana-
bhakti. Besides this, the practice of rāgānuga-bhakti is very powerful
in the process of sādhana. The part of sādhana that arises through a
disposition for following in the footsteps of the Vrajavāsīs and that
aims for acquiring their innate propensity for kṛṣṇa-sevā is known
as rāgānuga-bhakti. We will describe this further.
Persons who endeavour for bhakti are to follow these activities
with their body, mind and speech. According to a sādhaka’s
qualification, he must arduously engage in the limbs of either
vaidhī-sādhana-bhakti or rāgānuga-sādhana-bhakti.
Some attain the topmost fruit of bhāva by performing sādhana
of only one limb of bhakti, and others attain it by performing
sādhana of several limbs. The bhakti of those who take shelter of the
holy name and serving the Vaiṣṇavas is known as aikantikī (one-
pointed). Such persons have no taste for other types of sādhana.
Therefore, sādhakas must become one-pointedly surrendered
and engage in bhakti-sādhana with enthusiasm (utsāha), firm
determination (niścayatā) and patience (dhairya).

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 5
Saṅga-tyāga
Relinquishing Mundane Association
In his Śri Upadeśāmṛta, Śrīla Rūpa Gosvāmī has written that one’s
devotion is enhanced by enthusiasm (utsāha), determination
(niścaya), patience and forbearance (dhairya), performing acts
favourable for bhakti (tat-tat-karma-pravartana), giving up worldly
association (saṅga-tyāga), and adopting the life and character of
the sādhus (sad-vṛtti). Of these, separate articles on utsāha, niścaya,
dhairya, and tat-tat-karma-pravartana have already been written. In
this section, we will discuss the purport of saṅga-tyāga.

Types of detrimental association (ku-saṅga)

There are two types of association (saṅga): that characterized by
proximity (saṁsarga) and that characterized by attachment (āsakti).
Association characterized by proximity is of two types: with non-
devotees and with women. Association characterized by attachment
also, is of two types: attachment to that for which one possesses
saṁskāras (impressions in the heart) and attachment to material
objects. Practitioners of bhakti should endeavour to give all these up,
otherwise their gradual ruination is inevitable. One should always
remember the following verses from Bhagavad-gītā (2.62–63):

saṅgāt sañjāyate kāmaḥ

kāmāt krodho ’bhijāyate
krodhd bhavati sammohaḥ
sammohāt smṛti-vibhramaḥ

smṛti-bhraṁśād buddhi-nāśo
buddhi-nāśāt praṇaçyati

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Attachment gives rise to lust, which in turn leads to the awakening

of anger. Anger gives rise to utter delusion, and from such delusion
comes loss of memory. Loss of memory destroys one’s intelligence,
and when intelligence is destroyed, one’s entire spiritual direction in
life is lost. One then falls into the ocean of material existence.

If a sādhaka enters into association that is prohibited [for the

development of his bhakti], then his attachment to the objects of the
senses will gradually increase. The more this attachment increases,
the more his faith in the supreme goal is diminished. The purport
is that the living entity is spiritual, but being shackled by māyā,
he forgets his spiritual identity and adopts the conception of “I”
and “mine” in relation to temporary material objects. In his pure
state, the living entity has no relationship with māyā. There [in the
spiritual world], all the living entity’s association is spiritual, and
therefore, he only desires the association of those who have attained
that platform. The living entity’s association in the conditioned state
is contaminated. That association, being polluted with ignorance
in the form of association with non-devotees, the association of
women, attachment to saṁskāras and attachment to wealth, is a
hindrance for the living entity who is on the path of auspiciousness.
Spiritual association (cit-saṅga) is like-minded association (svajātīya-
saṅga) for the living entities, and mundane association (acit-saṅga)
is incompatible association (vijātīya-saṅga). The living entities’
liberation is freedom from this incompatible association. We will
now discuss incompatible association.

The association of non-devotees (jñānīs are non-devotees)

We must first consider this: Who a non-devotee? Non-devotees
are those who are not obedient to Bhagavān (that is, averse to Him).
Jñānīs (those who cultivate knowledge of the impersonal oneness), are
never obedient to Bhagavān. They claim, “After I attain jñāna, I will
be equal with Bhagavān. I am brahma (that all-pervading, impersonal
spirit), and jñāna (impersonal knowledge) is the topmost object.
Bhagavān cannot keep one who attains jñāna under His control. It was
due to Bhagavān’s jñāna that He became perfected in His brahmatā (the
quality of being brahma). Through jñāna, I too will become brahma.”

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Can there ever be dependency on Bhagavān if there is a desire to

become equal to Him or become Him?
All the endeavours of the jñānīs are for the purpose of attaining
independence from Bhagavān. This is the conception of brahma-
jñānīs. Those who acquire knowledge of the self (ātma-jñānis) and
those who acquire knowledge of material nature (prākṛta-jñānīs),
also, do not desire the mercy of Bhagavān. They try to achieve their
desired goal with the help of knowledge and logic. They do not
make any endeavour to attain the mercy of Bhagavān. Therefore,
all the different types of jñānīs fall within the category of non-
devotees. Although some jñānīs utilize bhakti during the time of
practice, they discard it at the time of perfection. Their practice
possesses no symptoms of devotion as an eternal principle (nitya-
bhakti), nor do they accept subordination to the Lord. This point
is applicable to all types of jñānīs. They do not attain real jñāna,
but rather only a semblance of jñāna. True jñāna is a characteristic
of pure bhakti that is easily attained by pure devotees simply by
the mercy of Bhagavān. Śrī Caitanya Mahāprabhu has instructed
Sanātana Gosvāmī in Śrī Caitanya-caritāmṛta (Madhya-līlā 22.29):

jñānī jīvan-mukta-daśā pāinu kori’ mane

vastutaḥ buddhi śuddha nahe kṛṣṇa-bhakti bine

The jñānī considers himself to have attained the stage of being

liberated while living. But factually, his intelligence cannot be
pure without engaging in devotion to Śrī Kṛṣṇa.

Therefore, those who display faith in the doctrine of impersonal

knowledge are counted in the category of non-devotees. Their
primary goal is liberation (mukti). Attaining the mercy of Bhagavān
through serving Him is not their life goal.

Those who work solely for the fruit of their action are also non-
devotees
Those who subscribe to the doctrine of karma are also non-
devotees. Action (karma) that is performed with the sole intention
of attaining the mercy of Bhagavān is called bhakti. Action that is

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performed solely to attain a material object, a result or knowledge

averse to Kṛṣṇa (bahirmukha-jñāna) is action that is averse to Bhagavān.
Karmīs, or those who perform karma, do not inquire exclusively
about the mercy of Kṛṣṇa. Although they view Kṛṣṇa with respect,
their primary objective is to attain worldly pleasures only. Activities
performed for one’s pleasure are known as karma. Therefore, a person
who performs such activities is a non-devotee.

Yogīs, worshippers of demigods and demigoddesses, logicians,

sense enjoyers and other such persons are all non-devotees
Yogīs sometimes practise karma and jñāna, considering the
fruit of jñāna to be liberation and the fruit of karma to be opulence.
Therefore, they too may be called non-devotees.
Worshippers of various demigods, also, are non-devotees,
because they are not exclusively surrendered. Those who have faith
in only contemplating dry logic are also non-devotees averse to
Bhagavān. Not to speak of persons who consider Bhagavān to be an
imaginary principle, even those who do not receive an opportunity
to remember Bhagavān due to their attachment to the objects of the
senses are non-devotees.
By associating with these types of non-devotees, a person’s
intelligence is very quickly polluted and all their bad qualities enter
him. If anyone truly desires to attain bhakti, he should certainly
give up the bad association of non-devotees.

The second type of saṅga: associating with women (for renunciants)

The association of women [for renunciants] is extremely
harmful. Śrīman Mahāprabhu instructed Śrī Sanātana Gosvāmī:

asat-saṅga-tyāga,—ei vaiṣṇava-ācāra
‘strī-saṅgī’—eka asādhu, ‘kṛṣṇābhakta’ āra
Śrī Caitanya-caritāmṛta (Madhya-līlā 22.87)

It is the custom of Vaiṣṇavas to give up bad association Those

who associate illicitly with women are one type of unsaintly
person, and non-devotees are another.

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There are two types of Vaiṣṇavas: householders (gṛhasthas) and

renunciants (tyāgīs). Renunciants are forbidden to speak with any
woman whatsoever. As Śrīman Mahāprabhu says:

kṣudra-jīva saba markaṭ-vairāgya koriyā

indriya carāiyā bule ‘prakṛti’ sambhāṣiyā
Śrī Caitanya-caritāmṛta (Antya-līlā 2.120)

Those immoral persons whose renunciation is like that of monkeys

simply wander around satisfying their senses and intimately con­
versing with women.

The Lord’s behaviour with Vaiṣṇavī women is ideal for tyāgīs:

pūrvavat kailā prabhu sabāra milana

strī-saba dūr haite kailā prabhura daraśana
Śrī Caitanya-caritāmṛta (Antya-līlā 12.42)

Just as he had previously done, the Lord received all those who
had travelled to Purī, and the women beheld Him from a distance.

Associating with women (for householders)

The regulations in regard to householder Vaiṣṇavas is that they
should not associate with prostitutes or with women other than
their own wife. And they are not to associate with their wife in a
way that transgresses the regulations of scripture. They must, in
every way, give up attachment and submissiveness to their wives.
In relation to smārtas (those who observe the regulations of the
Smṛtis), the scriptures have instructed:

na gṛhaṁ gṛham ity āhur

gṛhiṇī gṛham ucyate
tayā hi sahitaḥ sarvān
puruṣārthān samaśnute

It is said that a house itself is not a home. A house is called a

home when a wife is in it. With her, a householder can engage
in attaining all the goals of human life.

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Having a wife is necessary for a householder. With the help of

his wife, a householder is to perform activities meant for fulfilling
the goal of human life (puruṣārtha), which, for people in general,
is fourfold: religiosity (dharma), economic development (artha),
sense gratification (kāma) and liberation (mokṣa). The directives
related to varṇāśrama that are mentioned in the scriptures are
called dharma, and whatever is prohibited is called adharma. With
the help of his wife, a householder follows the rules and regulations
of the scriptures and gives up that which they prohibit. The fruit
achieved by following dharma is called artha. Money, food, progeny
and cows are all artha. The desire to enjoy artha is known as kāma.
Dharma, artha and kāma are together known as trivarga. While
wandering in the cycle of karma, the living entity considers the
attainment of trivarga to be the ultimate goal of life; trivarga is his
very lifeblood. It is the duty of the smārta householder to attain
trivarga with his wife. Day and night, a householder should perform
activities directed at attaining trivarga with his wife. A person’s wife
can accompany him while visiting holy places. As long as a taste for
spiritual attainments does not arise in a person’s heart, how can he
practise pure dharma, which is separate from trivarga?
Liberation (mokṣa) is the living entity’s fourth goal of life
(puruṣārtha). There are two types of liberation: (1) the cessation of
extreme distress by which one is completely freed from all kinds of
suffering and (2) the attainment of spiritual happiness, by which
one is not only completely freed from all kinds of distress but also
attains spiritual happiness. The ultimate goal for dry jñānīs, or
Māyāvādīs, is the cessation of extreme distress, and for purified
jñānīs – that is devotees – it is the attainment of spiritual happiness.
That devotee may be either a householder or a renunciant.
A householder Vaiṣṇava should perform spiritual practice with
his wife for the purpose of attaining spiritual happiness. Although
engaged in such activities, he never becomes dominated by his
wife. In this way, throughout his life, the fault of associating with
women can never be attributed to him. He should completely give
up both unrestrictedly conversing with women and his mundane
mood of submission that results from fondness for his lawful wife.

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In Śrīmad-Bhāgavatam (1.2.9–10, 13–14), we find the directives to

be accepted by a householder Vaiṣṇava:

dharmasya hy āpavargyasya
nārtho ’rthāyopakalpate
nārthasya dharmaikāntasya
kāmo lābhāya hi smrtaḥ
kāmasya nendriya-prīti
lābho jīveta yāvatā
jīvasya tattva-jijñāsā
nārtho yaś ceha karmabhiḥ
ataḥ pumbhir dvija-śreṣṭhā
varṇāśrama-vibhāgaśaḥ
svanuṣṭhitasya dharmasya
saṁsiddhir hari-toṣaṇam
tasmād ekena manasā
bhagavān sātvatāṁ patih
śrotavyah kīrtitavyaś ca
dhyeyaḥ pūjyaś ca nityadā
In the above verses, it is mentioned that trivarga is the only dharma
of those who possess the qualification to perform karma. Those who
have become detached from this world, which is pervaded with
karma, its pleasures and the pleasures found in the heavenly planets
headed by Svarga, obtain the qualification to perform jñāna. For them,
the rules and regulations of the path of karma are unnecessary. Such
persons are beyond the boundaries set for those who possess the
qualification to perform only karma. They are eligible for sannyāsa
that is characterized by dry jñāna. Those who have faith in hearing
topics about Bhagavān and performing kīrtana, having received the
mercy of Bhagavān on the strength of heaps of sukṛti that has gradually
accumulated over many lifetimes, are beyond the qualification for
karma. Such persons are eligible to be called Vaiṣṇavas. Among them,
whatever is acquired by householder Vaiṣṇavas who are accumulating
wealth through the observance of dharma is not for the fulfilment of

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their own desires; rather, it assists them in maintaining their lives in a

pure manner that is favourable for the cultivation of bhakti, and it also
assists them in their inquiry into the Absolute Truth.
This is the difference between dharma (worldly religious duty)
and paramārtha (duties pertaining to the supreme goal of life). In
order to maintain his life, a householder Vaiṣṇava, along with his
wife, must, while observing varṇāśrama-dharma, perform the
activities related to material religion, economic development, sense
enjoyment and liberation (dharma, artha, kāma and mokṣa) with the
sole purpose of attaining Bhagavān’s mercy. But if his home becomes
unfavourable for spiritual practice, and if renunciation has thus
arisen [in his heart], he will leave his home.
By properly performing the activities of trivarga, the Vaiṣṇava’s
character quickly becomes pure. Such a Vaiṣṇava of pure character will
faithfully hear, chant and remember Bhagavān’s names, form, qualities
and pastimes with undivided surrender. It is the duty of the householder
Vaiṣṇava to always perform spiritual practice together with his wife
in order to attain the ultimate goal of life. It is also proper for the
wife to follow her husband and perform spiritual practice for spiritual
perfection, assisted by other women, such as any daughters she may
have. In this way, the fault of associating with women will not exist.
Therefore, whether practitioners are householders or renunciants, all
are to give up the inappropriate association of women. By making this
endeavour, devotees will remain far from such association.

The bad association (ku-saṅga) of attachment and types of attachment

Now we are considering bad association in the form of
attachment (āsakti). Attachment is of two types: attachment to that
for which one possesses impressions (saṁskāras) and attachment
to material objects. There are two types of saṁskāras: previous
(prāktana) and current (ādhunika). When impressions are produced
as a result of the living entity’s performing the activities of jñāna
and karma under the influence of māyā since time immemorial,
they are known as prāktana-saṁskāras. These saṁskāras are known
as one’s svabhāva (nature). As stated in the Bhagavad-gītā (5.14):

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na kartṛtvaṁ na karmāṇi
lokasya sṛjati prabhuḥ
na karma-phala-saṁyogaṁ
svabhāvas tu pravartate

The Supreme Lord has neither created the individuals’ tendency

to act, nor the actions themselves, nor the resultant fruits. All this
is performed by their acquired nature, the nature impelled by the
ignorance, or illusion, that has covered them since time immemorial.

Śrīla Baladeva Vidyābhūṣaṇa clarifies:

“anādi-pravṛttā pradhāna-vāsanātra svabhāva-śabdenoktā-prādhānika-

dehādimān jīvaḥ kārayati kartā ceti na viviktasya tattvam” iti—(śrī
baladeva) bhāṣyakāraḥ |

The word svabhāva expresses here material impressions that

have accumulated since time immemorial. That a living entity
possessing a material body causes others to act and is the agent is
not a profound truth.

Again, from Bhagavad-gītā (18.60):

svabhāva-jena kaunteya
nibaddhaḥ svena karmaṇā
kartuṁ necchasi yan mohāt
kariṣyasy avaśo ’pi tat

O son of Kuntī, you will be helplessly compelled to perform that

action which in your deluded state you now wish to avoid, because
you are bound to act in accordance with your inborn nature.

In Bhagavad-gītā (14.6), jñāna-saṁskāras are clearly considered

to be bondage:

tatra sattvaṁ nirmalatvāt

prakāśakam anāmayam
sukha-saṅgena badhnāti
jñāna-saṅgena cānagha

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O sinless one, of these three modes, the quality of goodness is

illuminating and free from vice due to its purity. It binds the
living entity by attachment to happiness and knowledge.

Śrīla Baladeva Vidyābhūṣaṇa gives the following meaning:

“‘jñānyahaṁ, sukhyaham’ ity abhimānas tena puruṣaṁ nibadhnāti –
therefore, such erroneous conceptions as ‘I am knowledgeable’ and ‘I
am happy’ shackle the soul.”
In this way, saṁskāras are born as a result of activities related
to jñāna and karma that were performed in previous births. Those
saṁskāras are followed by attachment, and according to the
attachment, a person develops a taste for either karma or jñāna. The
previous verse shows that the jñāna of the Māyāvādīs is bondage.

Attachment arising from saṁskāras

In relation to one who ‘associates’ with the activities of karma,
it has been mentioned in Bhagavad-gītā (3.26):
na buddhi-bhedaḥ janayed
ajñānāṁ karma-saṅginām
joṣayet sarva-karmāṇi
vidvān yuktah samācaran
A person who is learned in the path of spiritual advancement
through knowledge should not bewilder the intelligence of
ignorant people by instructing them to give up their prescribed
duties and engage in the cultivation of jñāna. Rather, by properly
performing his own actions in a composed and detached state of
mind, he should engage such people in their prescribed duties.

Due to the activities of karma, jñāna and so on performed in

one’s previous births, one receives either karma-saṅga or jñāna-saṅga
in one’s current birth. Association of these saṁskāras is extremely
strong and unavoidable. To get rid of them is not only difficult, but
practically impossible. Even by committing suicide one cannot get rid
of them. Saṁskāras are of two types: pūrva (previous) and ādhunika
(current). Saṁskāras created from the activities and factors of one’s
previous births are known as pūrva-saṁskāras. Ādhunika-saṁskāras
are those created from the activities and association of one’s current

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birth. Because of these two types of saṁskāras, all living entities are
wandering in the cycle of karma. When the living entity is not bound
by the shackles of māyā, his nature is to be a pure servant of Kṛṣṇa,
but that pure, inherent nature of the living entity is covered when
he is ensnared in the net of māyā. At this time, he is incapable of
giving up previous or current impressions. In one’s present birth,
one’s previous saṁskāras manifest as his second saṁskāras.

Sādhu-saṅga: the solution to become free of attachment to saṁskāras

This unavoidable attachment to saṁskāras can be purified only
by the association of sādhus. It is the only remedy for this great
disease. Until one is purified from indulging in activities that have
developed impressions in the heart, perfection in bhakti cannot in
any way be attained:

saṅgo yaḥ saṁsṛter hetur

asatsu vihito ’dhiyā
sa eva sādhuṣu kṛto
niḥsaṅgatvāya kalpate
Śrīmad-Bhāgavatam (3.23.55)
Association with materialistic people (asat-saṅga) is the
cause of material bondage, whether one associates knowingly
or unknowingly. If a person associates with a spiritually realized
person in the same manner [knowingly or unknowingly], he
attains freedom from material association. It is also said:

na rodhayati māṁ yogo

na sāṅkhyaṁ dharma eva ca
na svādhyāyas tapas tyāgo
neṣṭā-pūrtaṁ na dakṣiṇā

vratāni yajñaś chandāṁsi

tīrthāni niyamā yamāḥ
yathāvarundhe sat-saṅgaḥ
sarva-saṅgāpaho hi mām
Śrīmad-Bhāgavatam (11.12.1–2)

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The ‘association’ of one’s saṁskāras is extremely base. The living

entity cannot be purified from the fault of that association even by
performing virtuous activities like aṣṭāṅga-yoga, acquiring knowledge
of sāṅkhya philosophy, following varṇāśrama, studying the Vedas,
performing austerities, accepting sannyāsa, worshipping demigods,
giving in charity, giving donations, observing vratas, performing
fire sacrifices, visiting holy places and observing disciplinary rules
and prohibitions – for a very long time. Śrī Kṛṣṇa therefore says,
“He cannot attain Me. As soon as this defect is rectified through
saintly association, I am immediately bound within the heart of
that devotee.” By associating with and respecting a pure devotee of
Bhagavān, the faults of indulging in karma and jñāna are eradicated.

The fruit of bad-impressions (ku-saṁskāras)

Due to bad impressions (ku-saṁskāras), the propensity in
the living entity for passion (rājasa) and ignorance (tāmasa) is
strengthened. Saṁskāras are the root cause of whatever tendencies
in the modes of goodness, passion and ignorance are seen in a
person’s eating, drinking, sleeping and other activities. As a result
of bad impressions, karmīs and jñānīs develop a mood of disregard
toward Vaiṣṇavas. Unless bad impressions are destroyed, the ten
offences to the holy name will not be completely eradicated. Offences
committed at the feet of saints are due to pride in karma and jñāna.
Due to bad impressions, blaspheming sādhus, which is one of the
offences to the holy name, enters the heart of non-devotees and takes
up residence there. Due to bad impressions, the living entity cannot
take exclusive shelter at the feet of Śrī Kṛṣṇa. Rather, considering
various demigods to be independent lords, he wanders here and
there, sometimes taking shelter of one demigod and sometimes
taking shelter of another. Due to bad impressions, the living entity
disobeys the spiritual master, blasphemes the scriptures, considers
the results of the holy name to be exaggerations, considers the name
of Bhagavān to be equal to pious activities, commits sinful activities
on the strength of the holy name, possesses the conception of “I” and
“mine” in relation to the body and in relation to his wife, children,
family and wealth, and bestows harināma upon unqualified persons.

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He thus remains intoxicated in the ten offences to the holy name.

How can auspiciousness come to a living entity in such a state? It is
therefore said:
asadbhiḥ saha saṅgas tu
na kartavyaḥ kadācana
yasmāt sarvārtha-hāniḥ
syād adhaḥ-pātaś ca jāyate
Hari-bhakti-vilāsa (10.294)
The purport is that one should never associate with materialistic
people, because by their association, dharma, artha, kāma, mokṣa
and also bhakti, as well as other types of objectives, are destroyed. It
is only in the association of sādhus that one can wash away the flaw
of taking bad association, and only through the association of sādhus
can one attain all types of objectives.

The effect of pure vaiṣṇava-saṅga

It has been seen that for fortunate persons, the attachment
to saṁskāras is destroyed by their spending a few days in constant
association with pure Vaiṣṇavas. Who does not know the effect of the
association of Śrī Nārada Muni, through which the hunter (Mṛgāri)
and the dacoit Ratnākara (Vālmīki Ṛṣi) attained auspiciousness? The
following instruction of Śrī Rāmānujācārya is worthy of remembrance
at all times: “If you are unable to purify yourself by thousands of
endeavours, then sit near Vaiṣṇava sādhus. By this, all your sins will
be washed away and you will very soon achieve all auspiciousness.”
By staying in sādhu-saṅga for only a very short time, a person’s
mind is changed, his attachment to sense enjoyment is destroyed,
and the seed of bhakti sprouts in his heart. Gradually, one develops
a taste for the Vaiṣṇavas’ conduct and behaviour. It has been seen
that by the influence of sādhu-saṅga, people have given up such
habits as associating with women, thirsting for wealth, desiring
sense enjoyment and liberation, being inclined toward karma and
jñāna, eating meat and fish, eagerly desiring sex life, drinking wine,
smoking tobacco, and desiring to chew betel, and having accepted
proper conduct, practised pure bhakti. It has been seen that by being

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influenced by the Vaiṣṇava dharma of being constantly engaged in

service to Śrī Kṛṣṇa, many people have become freed from laziness,
useless talk, criticizing and other unbeneficial habits (anarthas).
In this regard, we have seen that by associating with Vaiṣṇavas,
the wickedness and the desire for prestige (pratiṣṭhā) in many have
been vanquished. If that association is taken with some faith, the
results are astonishing. There is a complete change in one’s nature and
one’s attachment to the material world is eradicated, as is one’s greed
for being victorious in battle. Moreover, by the influence of saintly
association, a king gives up his greed for his kingdom, a sense enjoyer
renounces the desire to enjoy, a rich man abandons his covetousness
for money, a lusty person completely leaves the object of his lust, a
politician gives up politics, a worldly poet leaves his passion for
mundane poetry, a logician awakens from his dream of defeating the
world with his logic, and a material scientist becomes a one-pointed
devotee of Bhagavān and kicks away his investigation of worldly or
atomic miracles, through which he has led the whole world toward
destruction. There is no other way but the association of Vaiṣṇavas to
eradicate attachment resulting from saṁskāras.

Attachment to material things should be abandoned by everyone

One is to endeavour to give up all types of attachments to
material objects. Householders have a natural attachment to their
home and its paraphernalia, to their wife and children, their beautiful
clothes and ornaments, their body, their trees, their animals, their
birds and the things used in their day-to-day living. Some people are
so attached to bad habits – such as smoking, eating fish and meat
and drinking alcohol – that these habits end up being substantial
hindrances to their spiritual practice. Some people, without any
consideration, disrespect Bhagavān’s prasāda by eating fish and
meat and drinking wine. The habit of constantly smoking is such a
hindrance to the study and hearing of devotional scriptures and to
the performance of kīrtana that such scriptures cannot be relished
for a long time. People who are powerless against such habits cannot
remain for long within temples, nor can they derive bliss from being
in the association of sādhus for an extended period. As long as one

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does not completely give up attachment to material objects, one

cannot experience the joy of bhajana. All these attachments are easily
destroyed by associating with sādhus. Still, one should endeavour
to destroy these petty attachments through the practice of bhakti.
These attachments can be vanquished by observing vratas that have
relevance to Bhagavān.

Attachment is eradicated by following Ekādaśī and other vratas

By faithfully and properly observing Ekādaśī, Janmāṣṭamī, Gaura-
pūrṇimā, Rāma-navamī, Nṛsiṁha-caturdaśī and other such vratas,
these attachments are easily vanquished. One of the purposes of
observing vratas and regulations is to remove attachments. On the day
of a vrata, one should single-pointedly perform bhajana of Bhagavān
and relinquish all types of enjoyment; this is the one and only rule.
Objects of enjoyment are of two types: those that sustain life
and those that gratify the senses. Food and drink are life-sustaining,
whereas alcohol, meat, betel, tobacco, cigarettes and so on are all for
gratifying the senses. On days of vratas, it is necessary to completely
give up all objects of sense gratification, otherwise, one will not have
properly followed the vrata. One should also try as far as possible
to decrease the items needed to sustain one’s life. According to the
needs of one’s bodily condition, one must try as far as possible to
reduce even the acceptance of life-sustaining foodstuffs. To meet
one’s minimal requirement, a provision exists to accept anukalpa
(simple non-grain foodstuff). However, there is no such rule for
accepting objects of sense gratification; the only rule is that they are
to be completely rejected.
One of the purposes of observing vratas is to gradually
diminish the propensity for enjoyment. If one thinks, “Today, I will
somehow or other endure the austerity of being without a particular
item, but I will enjoy it profusely tomorrow,” then the vrata will
not be successful in its objective. The reason is that vratas have
been prescribed so that one may give up such items by gradual
practice. Vratas are usually observed for three days. In this way,
by giving up the association of the objects of sense enjoyment for
three days, then for the month-long cāndrāyaṇa-vrata and then by

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observing the four months of caturmāsya-vrata and other vratas in

the same way, such objects will gradually be given up forever. The
renunciation of those who at the time of observing a vrata cannot
remember the statement of Bhagavad-gītā (9.31), “kṣipraṁ bhavati
dharmātmā – he quickly becomes righteous,” is fleeting, like the
results of an elephant’s bath.

Association to be abandoned
The inappropriate association of women and non-devotees is in
all ways prohibited for those who desire to attain pure bhakti. For
this, sat-saṅga is extremely necessary. In addition to this, it is also
necessary to follow Vaiṣṇava vratas in order to remove attachment
to material objects. To neglect this is improper. These vratas will not
bear fruit if they are followed without faith. Rather, pride and duplicity
will increase, and hari-bhakti will become difficult to attain, despite
hearing (śravaṇa) and chanting (kīrtana) for many lifetimes.

What are saṅga and saṅga-tyāga?

Numerous types of doubts arise in many people regarding saṅga
and saṅga-tyāga, and for good reason: If association were to be
defined by mere proximity to worldly persons or objects, then there
would be no means of avoiding such association. As long as one has
a material body, how can the association of the objects and items
required to sustain one’s life be renounced? How does a householder
Vaiṣṇava leave his family members? Whether one stays at home or in
the forest, it is necessary to visit worldly persons in order to maintain
one’s body. Therefore, in establishing the limits of saṅga and saṅga-
tyāga, Śrīla Rūpa Gosvāmī has written in Śrī Updeśāmṛta (4):

dadāti pratigṛhṇāti
guhyam ākhyāti pṛcchati
bhuṅkte bhojayate caiva
ṣaḍ-vidhaṁ prīti-lakṣaṇam
Offering pure devotees items in accordance with their require­
ments, accepting prasādī, or remnant, items given by pure devotees,
revealing to devotees one’s confidential realizations concerning

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bhajana, inquiring from them about their confidential realizations,

eating with great love the prasāda remnants given by devotees and
lovingly feeding them prasāda – these are the six symptoms of
loving association with devotees.

O sādhakas! For sustaining one’s bodily journey, it is necessary

to be near both devotees and non-devotees. Both householders and
renunciants are equal in this regard. But there is one recourse: there
may be closeness without association. If reciprocal giving and taking,
reciprocal conversing, reciprocal eating and other mutual exchanges
are done with a binding affection (prīti), then it is considered to be
saṅga. The food that is given to the hungry, the help that is provided
to the poor, and the donation of a religiously-minded donor are
all given and received as a duty. There is no mutual saṅga between
beggar and donor because of a lack of affection. But when these
actions are imbued with affection, they are called saṅga. Hence, to
have loving exchanges with non-devotees is ku-saṅga, and to have
them with pure Vaiṣnavas is sat-saṅga.
Assume that a mundane person has come to you, and now,
considering it your duty, you interact with him as necessary. Do not
speak confidentially with him [about one’s spiritual realizations],
because generally, affection develops by such confidential talks,
and if affection develops, then the fault of taking [undesirable]
association arises. If a friend or family member comes to you, you
can speak what is necessary, but it is better to not affectionately
reveal topics that are dear to one’s heart. If that same person is a
Vaiṣṇava, then the conversation ought to be filled with affection.
By following these directives, there will not be any possibility of
opposition from friends. There is no saṅga in customary, practical
conversations. A sādhaka ought to interact with ordinary persons
with detachment, just as one interacts in the market with buyers
or sellers. However, when interactions are with pure devotees, they
are to be loving.
When feeding hungry and suffering persons or professional
educators, treat them as guests, but it is not necessary to have a
special heartfelt affection for them. Make efforts [to help them], but
without a binding affection. Feed only sādhus and pure Vaiṣṇavas in

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such an affectionate way, and lovingly accept the prasāda they give. If
one interacts with one’s spouse, children, servants and visitors in the
above-mentioned way, it will not be considered asat-saṅga, and sat-
saṅga can still be taken. If one does not consider all these points and
give up bad association, there is no hope of attaining kṛṣṇa-bhakti.

Śrī Rūpa Gosvāmi’s instructions regarding saṅga-tyāga

It is proper for renounced Vaiṣṇavas to accept whatever alms
they have collected through madhukarī (begging small amounts
of food) from the homes of devotee householders. They should
always remember the difference between material bhikṣā (begging)
and madhukarī-bhikṣā. Householder Vaiṣṇavas are to accept
prasāda and grains only in the homes of devotee householders who
possess good character. One is to be careful not to honour prasāda
at the house of non-devotees and persons of bad character. There is
no need for further instruction on this matter. A living entity who
possesses spiritual merit (sukṛti) develops faith in bhakti by a mere
few words. By the mercy of Kṛṣṇa, some intelligence has already
arisen in him. Through this intelligence, he can easily understand
the essence of the ācāryas’ instructions. Therefore, such people
require concise directives. But persons without spiritual merit lack
faith. There is no point in giving them additional instructions.
Therefore, Śrīla Rūpa Gosvāmī has given only a few words of
instruction for sādhakās.

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 6
Sādhu-vṛtti
Adopting the Virtuous Conduct
of Pure Devotees
Sādhus are of two types: gṛhasthas (householders) and gṛha-tyāgīs
(renunciants). Hence, their vṛtti is also of two types: that of a
householder Vaiṣṇava and that of a renunciant Vaiṣṇava. We will
individually examine these two types of vṛttis. In addition to these
two, there are some modes of conduct that are beneficial for both
types of sādhus. These will be described separately.
The word vṛtti has two meanings: propensity (pravṛtti) and life­
style (jīvana). The word pravṛtti refers to one’s individual nature,
or character. The dharma of the living entity corresponds to one’s
pravṛtti, or propensity, which arises from one’s own nature. [In other
words, dharma is not determined by birth.]

prāyaḥ svabhāva-vihito
nṛṇāṁ dharmo yuge yuge
veda-dṛgbhiḥ smṛto rājan
pretya ceha ca śarma-kṛt
Śrīmad-Bhāgavatam (7.11.31)

O King, brāhmaṇas who are well versed in the Vedas recognize

that in each age, the dharma prescribed in accordance with
one’s nature is auspicious, both in life and death.

In the various yugas, sages who are fully conversant with the
Vedas have generally systematized dharma according to people’s
nature. This dharma is auspicious for all persons, in both this world
and the next. Those who take shelter of their natural tendency (vṛtti)
and follow their own individual duty (sva-dharma) attain, in due

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course of time, devotion to Śrī Kṛṣṇa that is free from the modes of
material nature, after transcending their karma according to their
acquired nature. Otherwise, if they deviate from their individual
duty, they will not be able to make continual advancement. This is
the teaching of Śrīmad-Bhāgavatam (7.11.32):

vṛttyā svabhāva-kṛtayā
vartamānaḥ sva-karma-kṛt
hitvā svabhāva-jaṁ karma
śanair nirguṇatām iyāt

A person who maintains his occupational duty (sva-dharma) by taking

shelter of his innate propensity will gradually become detached from
these activities and situated beyond the material modes.

The word nirguṇatā in the above verse indicates bhakti in

accordance with the general use of word nirguṇa in Śrīmad-
Bhāgavatam.

tasmād deham imaṁ labdhvā

jñāna-vijñāna-sambhavam
guṇa-saṅgaṁ vinirdhūya
māṁ bhajantu vicakṣaṇāḥ
Śrīmad-Bhāgavatam (11.25.33)

Therefore, having taken birth in the human species, those who possess
intelligence, should completely rid themselves of all association with
the modes of material nature and perform bhajana of Me.

The words nirguṇaṁ madapāśraya [spoken by Śrī Kṛṣṇa in Śrīmad-

Bhāgavatam 11.25.26] establish that whatever act is performed with
bhakti is called nirguṇa, or transcendental to the modes of material
nature.
Śrīmad-Bhāgavatam (11.25.34–35) states:
rajas tamaś cābhijayet
sattva-saṁsevayā muniḥ
sattvaṁ cābhijayed yukto
nairapekṣyeṇa śānta-dhīḥ

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By engaging himself in only the mode of goodness, he shall obtain

victory over the modes of passion and ignorance. Then, that wise
sage, being established in the performance of bhakti, shall obtain
victory over even the mode of goodness by neglecting all the modes.

The means to attain the stage of nirguṇa

The four varṇas (brāhmaṇa, kṣatriya, vaiśya and śūdra) and the
four āśramas (brahmacarya, gṛhastha, vānaprastha and sannyāsa) exist
in accordance with the above thirty characteristics, as mentioned in
Śrīmad-Bhāgavatam (11.18.42):

bhikṣor dharmaḥ śamo ’hiṁsā

tapa īkṣā vanaukasaḥ
gṛhiṇo bhūta-rakṣejyā
dvijasyācārya-sevanam
Tranquility (i.e. control of the mind) and non-violence are the
dharma of a sannyāsī, austerity and spiritual understanding are
the duties of a vānaprastha, giving protection to all living entities
and performing sacrificial worship (yajña) are the duties of a
gṛhastha, and serving one’s guru is the duty of a brahmacārī.

The respective dharmas pertaining to the individual varṇas are

as follows: the dharmas of the brāhmaṇas are studying, teaching,
performing yajñas, having others perform yajñas, giving in charity
and accepting charity. The functions of the kṣatriyas are maintaining
one’s life through protecting the citizens by awarding punishment,
taxation, etc. The functions of the vaiśyas are farming, rearing cows,
engaging in business, etc. And the sole occupation of the śūdras is
serving the brāhmaṇas. The livelihood of those of mixed castes is
the current occupation by which their family members maintains
themselves.

The regulation to make the mind and body favourable for bhajana
The conclusion of all these principles of Śrīmad-Bhāgavatam is
that hari-bhajana is the only objective for the people of this world.
However, it is impossible to engage in bhajana until the gross and
subtle bodies have been made favourable for that. Therefore, the

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foremost duty of human beings is to make these two external bodies

favourable for bhajana. To maintain the gross body, it is necessary
to accumulate such things as a house, grains, water and so on.
For the subtle body to prosper, true knowledge (sad-vidyā) and a
righteous mode of conduct (sad-vṛtti) are needed. For this reason,
it is necessary to adopt a means by which these two necessities can
be procured and our bhagavad-bhajana can continue.
After the gross and subtle bodies are made completely
favourable for bhakti and are brought to the state of nirguṇa – that
is, the state in which they are free from the modes of material
nature – this task [of bhagavad-bhajana] becomes simple. But how
can we bring people to this stage?
There is one solution: whatever nature and desires arise in the living
entities as a result of their reaping the fruits of their activities since
time immemorial are a mixture of the three modes of material nature:
goodness (sattva), passion (raja) and ignorance (tama). It is necessary
that one first increase goodness, and by that, subdue passion and
ignorance, making goodness the most prominent quality. At that time,
one will be led by the mode of goodness (sattva-guṇa). When sattva
is completely under the control of bhakti, it becomes transcenden­tal
to the modes (nirguṇa). In other words, when sattva-guṇa is endowed
with bhakti, it is called nirguṇa. By adopting this process, one’s body and
mind will gradually become favourable for bhagavad-bhajana.

The necessity of varṇāśrama-dharma

As long as a person still has the qualities and faults of his nature,
his primary duty is to observe varṇāśrama-dharma. The main purpose
of varṇāśrama-dharma is to make those who follow it gradually attain
the state of nirguṇa and thus become qualified for bhagavad-bhajana.
Śrī Caitanya Mahāprabhu quoted the following verses from Śrīmad-
Bhāgavatam (11.5.2–3) to Śrila Sanātana Gosvāmī:

mukha-bāhūru-pādebhyaḥ
puruṣasyāśramaiḥ saha
catvāro jajñire varṇā
guṇair viprādayaḥ pṛthak

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ya eṣāṁ puruṣaṁ sākṣād

ātma-prabhavam īśvaram
na bhajanty avajānanti
sthānād bhraṣṭāḥ patanty adhaḥ

[Śrī Camasa said:] The brāhmaṇas came into existence from the
face of the primordial Śrī Viṣṇu, the kṣatriyas from His arms, the
vaiśyas from His thighs, and the śūdras from His feet. These four
varṇas were born along with their particular characteristics, as were
the four specific āśramas. A person living among these varṇas and
āśramas may become intoxicated by his high social position (varṇa)
and spiritual position (āśrama), and fails to worship his worshipful
deity, Bhagavān Śrī Viṣṇu, or even disrespects Him. Such a person
falls down from his position in the system of varṇa and āśrama, loses
all his prestige, and takes birth in the lower species.

The purpose of varṇa (occupational division) and āśrama (stage

of life) is for a person to gradually develop and finally come to
the point of performing bhagavad-bhajana. If even after observing
varṇāśrama-dharma properly, one does not develop a taste for
bhagavad-bhajana, this leads to falldown from varṇāśrama-dharma.
Śrīla Rāya Rāmānanda cited the following verse to Mahāprabhu
regarding the goal (sādhya) and the means to attain it (sādhana):

varṇāśramācāra-vatā
puruṣeṇa paraḥ pumān
viṣṇur ārādhyate panthā
nānyat tat-toṣa-kāraṇam
Viṣṇu Purāṇa (3.8.9)

Śrī Viṣṇu is worshipped only by carrying out one’s prescribed

duties in varṇāśrama. There is no other way to please Him.

In response, Śrī Caitanya Mahāprabhu designated this an external

injunction and instructed Śrīla Rāya Rāmānanda to speak a principle
higher than this. He is thus insinuating that varṇāśrama-dharma is
necessary only to regulate the gross and subtle bodies. If a person
remains satisfied with the regulations of varṇāśrama-dharma and does

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not engage in bhagavad-bhajana, then his observance of varṇāśrama-

dharma is useless. Therefore, although for the conditioned souls the
process of varṇāśrama is favourable for bhajana to a certain extent,
still, it is an external sādhana; it is not the highest and most beneficial
sādhana:

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ
notpādayed yadi ratiṁ
śrama eva hi kevalam
Śrīmad-Bhāgavatam (1.2.8)

If, even after executing varṇāśrama-dharma precisely, a human

being does not develop a taste in his heart for hearing and
chanting the glories of Śrī Bhagavān and Śrīmad-Bhāgavatam,
his endeavour has been useless labour.

Varṇāśrama is to be followed until the body is given up

From this, one should not conclude that Śrī Caitanya Mahāprabhu
has ordered us to abandon varṇāśrama-dharma. Had this been the
case, then during His time as a householder, He would not have
instructed the living entities by completely following the principles
pertaining to the gṛhastha-āśrama, and during His time as a sannyāsī,
by following the principles of the sannyāsa-āśrama.
As long as one possesses a material body, varṇāśrama-dharma
must be observed, but in such a way that it remains fully subordinate
to bhakti. Varṇāśrama-dharma is the foundation of parodharma, or
the supreme occupational duty. When a person’s parodharma is fully
matured and he achieves his goal, he gradually acquires a mood
of disregard for the means (that is, the regulations of varṇāśrama-
dharma) by which he attained his goal. At the time of giving up one’s
body, the remaining regulations are completely left.
The purport of the second half of the above-mentioned verse
quoted by Śrīla Rāmānanda Rāya – viṣṇur ārādhyate panthā nānyat
tat-tośa-kāraṇam – is that for worldly persons, varṇāśrama-dharma
is the only way to lead one’s life in a way that is favourable for
bhagavad-bhajana. There is no other method that is both favourable

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for hari-bhajana and by which one can earn one’s livelihood so easily.
Therefore, it can be said that observing varṇāśrama-dharma is the
only way a devoteee can make a livelihood.

Varṇa is not determined by birth, but rather by nature

Humans are generally divided into several categories: brāhmaṇa,
kṣatriya, vaiśya, śūdra, saṅkara (mixed caste) and antyaja (outcaste).
Although varṇāśrama-dharma is not discernible in some countries, it
exists there in the form of a bud. A person’s nature will be reflected
in his tendencies (vṛtti) and how he earns his living. To adopt others’
tendencies and means of earning a livelihood is harmful. It may even
cause huge obstacles to appear on the path of hari-bhajana. But a
question arises here: how can the varṇa of a person be ascertained?
How can his dharma, his means of earning a livelihood, and other
such considerations be properly established as long as his varṇa has
not been correctly determined? Nowadays, varṇa is generally decided
according to birth, but such a method is not in compliance with the
scriptures and is illogical. The proper method is to determine one’s
varṇa according to one’s nature (svabhāva). This method has been
established by Śrīmad-Bhāgavatam (7.11.35) in clear words:
yasya yal lakṣaṇaṁ proktaṁ
puṁso varṇābhivyañjakam
yad anyatrāpi dṛśyeta
tat tenaiva vinirdiśet
It is to be understood that a person belongs to that varṇa for which
his natural characteristics are symptomatic, even if he has taken
birth in different varṇa.

Śrīla Śrīdhara Svāmī comments on the above-mentioned verse:

śamādibhir eva brāhmaṇādi-vyavahāro mukhyaḥ, na jāti-
mātrādity āha—yasyeti | yad yadi anyatra varṇāntare ’pi dṛśyeta
tad-varṇāntaraṁ tenaiva lakṣaṇa-nimittenaiva varṇena vinirdiśet,
na tu jāti-nimittenety arthaḥ |
The characteristics of brāhmaṇas, such as self-control, are the most
important factor [in determining their varṇa], not just birth. This

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is expressed in the above Śrīmad-Bhāgavatam verse beginning with

yasya. If this conduct is found in a person of a different varṇa, he
is to be designated a brāhmaṇa on the basis of that characteristic.

This type of eternal varṇāśrama-dharma should always be followed.

It is generally useful and it is favourable for bhakti. Those in the four
varṇas and the saṅkara-varṇa (persons outside the four varṇas) must
endeavour to increase their sāttvika nature. When good fortune arises
for a person belonging to the classes outside Vedic culture, he will, as
a result of his previous sukṛti, follow the conduct befitting the śūdra-
varṇa (artisans and labourers) and develop the mode of goodness.
Everyone should associate with sādhus and thus make bhakti
the prime concern of life, transforming the mode of goodness that
has been cultivated into a state of transcendence to the modes
(nirguṇa). This is the only way to gradually progress in sanātana-
dharma. The presence of bhakti makes the people of all castes
superior even to brāhmaṇas. But in the absence of bhakti, even a
brāhmaṇa’s life has no value.
It is necessary for us to adopt the behaviour of our previous
mahājanas. But there is one matter worthy of special consideration:
Among the many past and present ṛṣi and maharṣi preceptors, whose
behaviour should be followed? One mahātmā has said that the path
of the mahājanas should be traversed after examining all of its
aspects, both future and past.
The conclusion is that it is appropriate to adopt the conduct of
recent mahājanas after examinining the previous and other recent
mahājanas. For example, before the appearance of Śrī Caitanya
Mahāprabhu, there were many ṛṣi and maharṣi mahājanas whose
behaviour was considered to be the behaviour of the previous
mahājanas. The behaviour of the mahātmās who have come since
the appearance of Śrīman Mahāprabhu is considered the behaviour
of the recent mahājanas. Therefore, it is the behaviour of the recent
mahājanas that is superior and worthy of being followed. The
conduct of Śrīman Mahāprabhu and the devotees who follow Him,
which they practised in order to instruct the living entities, should
be thoroughly followed by all.

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The behaviour and conduct of gṛhasthas

What is sad-vṛtti, or proper behaviour? The conduct of Śrī
Kṛṣṇa Caitanya Mahāprabhu and His bhaktas is the ideal example
by which we can properly understand this. For this reason, their
conduct is briefly described below:

(a) In relation to marriage and the maintenance of a family

A householder, along with his wife, is to practise bhagavad-bhajana
while performing whatever worldly duties are favourable for
bhajana. Sons and daughters born in the course of following such
worldly duties should be nourished and protected and accepted as
Kṛṣṇa’s servants and maidservants. Because money is required for
maintaining a family, it should be collected through suitable means
that are lawful and in accordance with dharma.

(b) In relation to knowledge and education

It is necessary to be educated at an appropriate age, but the study
of books or scriptures that are averse to Kṛṣṇa should not be
undertaken. The purpose of knowledge is to enter kṛṣṇa-bhajana,
not to aquire money or prestige.

(c) In relation to serving guests

Serving guests is the primary responsibility of householders, and they
are to be honoured in accordance with one’s capacity and without
duplicity. Guests are of two types: ordinary guests and devotee
guests. Being fully conversant with the difference between them,
one should appropriately honour ordinary guests and affectionately
serve devotee guests.

(d) In relation to virtuous qualities

Householders ought to behave with everyone in a simple manner
and without duplicity. In this way, they should always perform
bhagavad-bhajana.
The foremost duty of householders is to serve their guru-jana
(superiors and spiritual masters), for by doing this, Bhagavān is

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satisfied. They are to receive instructions on vairāgya-dharma,

or the duties of a renunciant, but they must not adopt the dress
of a renunciant and deceitfully act as if they are renounced.
Renunciation must be genuine, not artificial. A householder is to
maintain firm faith in bhakti and accept only those sense objects
that are required to maintain his life according to his needs,
while remaining unattached to them. Internally, it is necessary to
endeavour to allow the immaculate current of bhakti to flow, while
externally continuing to behave according to social customs. By
doing so, one can attain the mercy of Bhagavān within a short time.
It is necessary for all householders to possess the quality of
being compassionate to others. Among all the types of compassion
in this world, engaging the living entities in kṛṣṇa-bhakti is
topmost. Householders will themselves engage in kṛṣṇa-bhakti and
also endeavour to bring others to this path. The foremost way to
bring others to this path is to instruct them to constantly chant
kṛṣṇa-nāma. Detrimental association (ku-saṅga) should always be
avoided. In the association of pure devotees, one is to hear and
chant Bhagavān’s names forms, qualities and pastimes. But bhakti
is spoiled by participating in the kīrtana of non-devotees. By doing
so, the bondage of material existence tightens even more.
(e) Gṛhasthas are to be completely dependent upon the desire of
Bhagavān.
(f) They should take special care to renounce the association of
non-devotees, women, and those who are overly fond of women.
(g) Sad-gṛhasthas, or householders who properly and sincerely
follow the path of bhakti, are to chant 100,000 names (one lākha)
of harināma every day. Pure Vaiṣṇavas will honour prasāda only at
the house of such householders.
(h) Knowing the difference between pure Vaiṣṇavas and smārtas
[brāhmaṇas who rigidly adhere to the smṛti-śāstras, which codify
religious behaviour], householders are to serve the pure Vaiṣṇavas
affectionately. Although there is no external difference between the
activities of pure Vaiṣṇavas and smārtas, there is a gulf of difference in

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their inner faith. Hence, to consider them both in the same category
will lead to degradation. It is necessary, therefore, for a householder
to properly understand this and interact with them accordingly.

The true dharma of householders

While speaking about the true duty of householders, Śrīman
Mahāprabhu said:

prabhu kahen,—‘kṛṣṇa-sevā’, ‘vaiṣṇava-sevana’

‘nirantara karo kṛṣṇa-nāma-saṅkīrtana’
Śri Caitanya-caritāmṛta (Madhya-līlā 15.104)
This means that the actual duty (dharma) of householders is
to maintain one’s body by collecting whatever money is necessary
through lawful means and, with the help of family members, serve
Śrī Kṛṣṇa and the Vaiṣṇavas and engage in the constant performance
of nāma-saṅkīrtana. Regarding the service of Vaiṣṇavas, it should
be known that non-duplicitous (niṣkapaṭa) Vaiṣṇavas are of three
types: (1) uttama – advanced, (2) madhyama – intermediary and
(3) kaniṣṭha – neophyte. Service to these three types of Vaiṣṇavas is
alone vaiṣṇava-sevā. It is improper to invite a gathering of Vaiṣṇavas.
Whenever a Vaiṣṇava comes, he should be affectionately served in an
appropriate manner. If one assembles many Vaiṣṇavas, the chances
of making offences are greater:

bahuta sannyāsī jadi āise eka ṭhā̃i

sammāna korite nāri, aparādha pāi
Śrī Caitanya-caitāmṛta (Madhya-līlā 15.197)
If many sannyāsīs come together in one place, all of them cannot
be honoured and offences will be committed.

It is the duty of householder Vaiṣṇavas to be merficul toward

the wretched and distressed, who are to never attempt suicide,
whether out of anger or with the aim of attaining a virtuous goal.
Suicide is an act in the mode of ignorance, and as long the quality
of ignorance is dominant in a person, he is unqualified to receive
the mercy of Bhagavān.

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In the realm of kṛṣṇa-bhajana, the consideration of junior and

senior exists, but not caste and familial lineage. In worldly dharma,
the qualification to perform certain activities is in accordance
with one’s varṇa, but there are no such distinctions in relation to
bhagavad-bhajana.

nīca-jāti nahe kṛṣṇa-bhajane ajogya

sat-kula-vipra nahe bhajanera jogya
jei bhaje, sei baḓo, abhakta—hīna, chāra
kṛṣṇa-bhajane nāhi jāti-kulādi-vicāra
Śrī Caitanya-caitāmṛta (Antya-līlā 4.66–67)

Birth in a low family is no disqualification for the execution of

kṛṣṇa-bhajana. And birth in a family of brāhmaṇas is no qualifi­
cation for it. Anyone who performs bhajana is exalted, whereas
one who does not is condemned and abominable. In the discharge
of kṛṣṇa-bhajana, there is no consideration of the status of one’s
family lineage or socio-cultural background.

Gṛhastha Vaiṣṇavas should be satisfied with whatever they

have secured with little endeavour for their daily requirements:

sabā haite bhāgyavanta—śrī-śāka, vyañjana

punaḥ punaḥ jāhā prabhu karena grahaṇa
Śrī Caitanya-bhāgavata (Antya-khaṇḍa 4.293)

Most fortunate of all the preparations were the spinach and

vegetables, because the Lord accepted them again and again.

Knowing Kṛṣṇa to be Sarveśvara, or the Master of all, householder

Vaiṣṇavas are to eagerly perform one-pointed bhagavad-bhajana.
Additionally, they must not disrespect the demigods worshipped by
smārtas and other philosophical schools (sampradāyas).

To act with compassion even at the cost of giving up self-interest

is the duty of householders
Householder Vaiṣṇavas should faithfully serve tulasī and chant
harīnāma while keeping tulasī nearby.

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Householders who possess bhakti are praiseworthy, whereas

householders who do not are unfortunate. When householders
have worldly dealings, they do so while taking shelter of kṛṣṇa-
nāma. In this regard, the character of a mahājana named Kālīdāsa
is exemplary:

mahā-bhāgavata tẽho sarala udāra

kṛṣṇa-nāma-saṅkete cālāya vyavahāra

kautukete tẽho jadi pāśaka khelāya

‘hare kṛṣṇa hare kṛṣṇa’ kori’ pāśaka cālāya
Śrī Caitanya-caritāmṛta (Antya-līlā 16.6–7)

Kālīdāsa, being a most exalted devotee, was simple and munificent.

He would chant kṛṣṇa-nāma in his normal dealings. As a joke, he
would throw dice and exclaim, “Hare Kṛṣṇa! Hare Kṛṣṇa!”

No Vaiṣṇava should earn unlawfully or spend wastefully. Those

who are employed should not accept bribes.

Householders are to accept a guru endowed with bhakti and ideal

character
Householders must always be careful to perform activities
through which offences in service (sevā-aparādha) will not arise.
If one commits an aparādha to a Vaiṣṇava because of the influence
of illusion, then one should fall at the feet of that Vaiṣṇava and
immediately beg for forgiveness, otherwise the result of that
aparādha will be terrible.
The primary activity of householders is to serve devotees, for
serving devotees increases one’s bhakti:

bhakta-pada-dhūli, āra bhakta-pada-jala

bhakta-bhukta-avaśeṣa,—ei tina sādhaner bala
Śrī Caitanya-caritāmṛta (Antya-līlā 16.60)

The dust of the lotus feet of devotees, the water that washes their
lotus feet and their remnant prasāda give immense strength to
the sādhakas in their practice of bhakti.

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The duty of householders before becoming completely dedicated

devotees
In Śrīmad-Bhāgavatam (11.20.27–28), Śrī Kṛṣṇa has spoken
about how a householder devotee is to behave as long as he is not
completely dedicated and his desires for sense gratification have
not been thoroughly destroyed:

jāta-śraddho mat-kathāsu
nirviṇṇaḥ sarva-karmasu
veda duḥkhātmakān kāmān
parityāge ’py anīśvaraḥ

tato bhajeta māṁ prītaḥ

śraddhālur dṛḍha-niścayaḥ
juṣamāṇaś ca tān kāmān
duḥkhodarkāṁś ca garhayan

A sādhaka who has developed faith in narrations about Me, and

who is disgusted with all kinds of fruitive activity, may still be
unable to give up material enjoyment and the desire for such
enjoyment. Knowing that such so-called pleasures are actually
sources of misery, he should condemn himself while attempting
to enjoy them. Thereafter, in due course of time, he may be able
to worship Me with love, faith and fixed determination.

After developing faith (śraddhā), a householder is to accept

initiation into kṛṣṇa-mantra, because only the faithful are qualified
to become devotees. They must possess the following twenty-six
qualities:

kṛpālu, akṛta-droha, satya-sāra sama

nirdoṣa, vadānya, mṛdu, śuci, akiñcana
sarvopakāraka, śānta, kṛṣṇaika-śaraṇa
akāma, nirīha, sthira, vijita-ṣaḓ-guṇa
mita-bhuk, apramatta, mānada, amānī
gambhīra, karuṇa, maitra, kavi, dakṣa, maunī
Śrī Caitanya-caritāmṛta (Madhya-līlā 22.78-80)

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Vaiṣṇavas are merciful, not obstinate, completely truthful, non-

biased, without fault, benevolent, even-tempered, clean and
possession­less. They work to bring about the auspiciousness of all
and are peaceful, surrendered to Śrī Kṛṣṇa, without material desires,
indifferent to material gain and steady. They have conquered the six
material qualities (lust, anger, greed, etc.), they eat only as much as
they require and they are sober, respectful, without false prestige,
grave, compassionate, friendly, poetic, masterful and silent.

Householder Vaiṣṇavas should associate with sādhus, because

kṛṣṇa-bhakti is manifested and nourished in such association.
Although sādhana-bhakti consists of sixty-four limbs, and one
ought to follow those limbs according to one’s capacity, an effort
must be made to specifically follow ninefold devotional service
(navadhā-bhakti) and fivefold devotional service (pañcadhā-bhakti):

sādhu-saṅga, nāma-kīrtana, bhāgavata-śravaṇa

mathurā-vāsa, śrī-mūrtira śraddhāya sevana
sakala-sādhana-śreṣṭha ei pañca aṅga
kṛṣṇa-prema janmāy ei pāñcer alpa saṅga
Śrī Caitanya-caritāmṛta (Madhya-līlā 22.128, 129)

One is to associate with devotees, chant harināma, hear Śrīmad-

Bhāgavatam, reside in Mathurā-maṇḍala and serve the deity with
great faith. Of all the types of sādhana, these five limbs are best, for
even slightly performing one of them awakens kṛṣṇa-prema.

One is to gradually diminish his state of performing vaidhī-

bhakti and enter rāgānuga-bhakti. After deep attachment to
Bhagavān has manifested, many vidhis (rules) go far away of their
own accord. In that stage, there is no need to perform purificatory
activities or any other such things. Although the mind of a person
who has entered rāga-mārga is never inclined to perform sinful
acts, if by chance he does so due to the influence of ignorance,
Bhagavān will mercifully purify him.
Householders should endeavour for jñāna that is related to
bhakti or for vairāgya that is caused by bhakti and not for any other
jñāna or vairāgya.

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jñāna-vairāgyādi bhaktir kabhu nahe aṅga

ahiṁsā-yama-niyamādi bule kṛṣṇa-bhakta-saṅga
Śrī Caitanya-caritāmrta (Madhya-līlā 22.145)
Jñāna and vairāgya are not limbs of bhakti. Non-violence, control
of the mind and senses, the observance of certain regulations and
so on are intrinsically present in kṛṣṇa-bhaktas.

Householder Vaiṣṇavas must give up the ten types of nāma-

aparādha and constantly chant kṛṣṇa-nāma with faith. By this, one
achieves kṛṣṇa-prema:

bhajanera madhye śreṣṭha nava-vidhā bhakti

‘kṛṣṇa-prema’, ‘kṛṣṇa’ dite dhare mahā-śakti
tāra madhye sarva-śreṣṭha nāma-saṅkīrtana
niraparādhe nāma laile pāya prema-dhana
Śrī Caitanya-caritāmṛta (Antya-līlā 4.70–71)
Among all forms of bhajana, the nine limbs of bhakti are best, for
they have the great power to bestow both kṛṣṇa-prema and Kṛṣṇa.
Among the nine processes of bhakti, chanting harināma is foremost.
If one chants without committing any offences, one easily receives
the treasure of pure love for Kṛṣṇa.

Householders should cultivate pure bhakti and not depend

entirely on following the regulations of their individual dharma.
Bhakti is not attained by remaining purely dependent on drinking
milk or eating fruits. Rather, Bhakti-devī manifests by respectfully
cultivating pure bhakti.
Householders must not possess the conception of being
brahma (the featureless aspect of the Absolute) or Bhagavān (the
Supreme Personality of Godhead), for this conception is offensive.
The living entity is the servant of Bhagavān, not Bhagavān Himself.
Householder Vaiṣṇavas should follow the character of
Mahāprabhu and His householder devotees. Whatever is done to
achieve loving affection for Kṛṣṇa (kṛṣṇa-prīti) is topmost, and all
activities performed to fulfil desires other than the desire to please
Kṛṣṇa will only strengthen material bondage. For devotees, remaining

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as householders or renouncing their home is one and the same. Rāya

Rāmānanda, Puṇḍarīka Vidyānidhi, Śrīvāsa Paṇḍita, Śivānanda Sena,
Satyarāja Khān and Śrī Advaita Prabhu perfectly exemplified how to
live as householders and follow the path of pure bhakti.
The only difference between householders and renunciants is
how they maintain their life. If the gṛhastha-āśrama is favourable
for one’s bhajana, then it is inappropriate to renounce one’s home.
Adopting a mood of detachment, one should remain a householder.
A householder devotee receives the eligibility to renounce his home
when that home becomes unfavourable for bhagavad-bhajana. At
that time, whatever detachment (vairāgya) arises is true detachment
and is favourable for bhakti. With this consideration alone in mind,
Śrīvāsa Paṇḍita did not leave his home, and Svarūpa Dāmodara
accepted sannyāsa. We can see this consideration in the life of all
devotees. Those who have left their homes with this consideration in
mind have advanced in the realm of sādhana very quickly.
Śrīman Mahāprabhu instructed Raghunātha dāsa Gosvāmī on
the behaviour of renunciant Vaiṣṇavas. These instructions must be
followed by each and every renunciant Vaiṣṇava:

vairāgī koribe sadā nāma-saṅkīrtana

māgiyā khāiyā kare jīvana rakṣaṇa
vairāgī haiyā jebā kare parāpekṣā
kārya-siddhi nahe, kṛṣṇa karena upekṣā
vairāgī haiyā kare jihvāra lālasa
paramārtha jāya, āra haya rasera vaśa
Śrī Caitanya-caritāmṛta (Antya-līlā 6.223–225)

A renunciant sādhu should ceaselessly chant kṛṣṇa-nāma and

maintain his life by begging alms. It is necessary for him to be
independent, for without being independent, he cannot attain
perfection in anything. Even Kṛṣṇa neglects those who are
dependent on others. One should protect oneself from becoming
eager to taste palatable food, because through this the sādhaka is
controlled by taste, which in turn destroys his bhajana.

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śāka-patra-phala-mūle udara bharaṇa

jihvāra lālase jei iti-uti dhāya
śiśnodara-parāyaṇa kṛṣṇa nāhi pāya
Śrī Caitanya-caritāmṛta (Antya-līlā 6.226–227)

One is to maintain one’s body with vegetables, greens, fruits

and roots and always chant kṛṣṇa-nāma. Those who neglect
this run here and there in order to satisfy their tongue. Such
persons, being devoted to the genitals and tongue, can never
attain Kṛṣṇa.
grāmya-kathā nā śunibe, grāmya-vārtā nā kahibe
bhālo nā khāibe āra bhālo nā paribe
amānī mānada haiyā kṛṣṇa-nāma sadā labe
vraje rādhā-kṛṣṇa-sevā mānase koribe
Śrī Caitanya-caritāmṛta (Antya-līlā 6.236–237)
Renunciant Vaiṣṇavas should neither hear nor speak gossip
(grāmya-kathā), nor should they eat palatable foods or wear fine
clothes. Not expecting any respect for themselves, they should
offer respect to others while constantly chanting the name of
Bhagavān with prema and serving Rādhā-Kṛṣṇa within their mind.

A sannyāsī should never reside in the same village as his family

members. It is strictly prohibited for them to see men and women
who are attached to sense objects. They ought not to have any
contact or conversations with women, even by mistake. Śrīman
Mahāprabhu gives instruction on this topic is as follows:
prabhu kahe,—vairāgī kare prakṛti sambhāṣaṇa
dekhite nā pārõ āmi tāhāra vadana
durvāra indriya kare viṣaya-grahaṇa
dāru prakṛti hare munerapi mana
kṣudra-jīva saba markaṭa-vairāgya koriyā
indriya carāiyā bule ‘prakṛti’ sambhāṣiyā
prabhu kahe,—mora vaśa nahe mora mana
prakṛti-sambhāṣī vairāgī nā kare darśana
Śrī Caitanya-caritāmṛta (Antya-līlā 2.117, 118, 120, 124)

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āmi to’ sannyāsī, āpanāre virakta kori’ māni

darśaa dūre, ‘prakṛti’ra nāma jadi śuni
tabahi vikāra pāya mora tanu-mana
prakṛti-darśane sthira haya kon jana?
Śrī Caitanya-caritāmṛta (Antya-līlā 5.35–36)
The purport is that sādhus who have accepted renunciation should
not converse or have any other type of dealings with women. The
senses are very powerful and always want to enjoy sense objects, one
way or another. If the mind of great ṛṣis and munis becomes restless by
even looking at the form of a woman made of stone, wood or any other
material, then what is the effect of actually associating with women
intimately? There is no need to discuss this. Wearing the dress of a
sādhu and adopting the renunciation of a monkey (markaṭa-vairāgya),
the extremely fallen living entity, being devoid of sādhana and bhajana,
remains busy speaking with women in order to satisfy his senses. Who
can keep his mind steady upon seeing a woman?
Sannyāsīs are not to beg alms from the houses of persons
engrossed in sense enjoyment (viṣayīs), for by doing so, the
consciousness becomes contaminated, and one can never perform
bhajana of Śrī Kṛṣṇa with an impure consciousness.
It is improper for a renunciant Vaiṣṇava to construct a maṭha,
meeting place or any other such building, because by doing so,
household behaviour will again arise within him. It is desirable for
him to be absorbed in remembering Kṛṣṇa while worshipping a
govardhana-śilā and so forth in a simple manner.
eka kũñjā jala, āra tulasī-mañjarī
sāttvika-sevā ei—śuddha-bhāve kori
dui dike dui patra madhye komala mañjarī
ei mata aṣṭa-mañjarī dibe śraddhā kori
Śrī Caitanya-caritāmṛta (Antya-līlā 6.296–297)

For such worship, a jug of water and the soft blossom of the tulasi
plant is needed. When performed with heart, this service is in the
mode of goodness. The blossoms should have leaves on each side of
the flower. In this way, you should offer eight blossoms with faith.

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In special situations, devotees can accept sannyāsa in

accordance with the regulations prescribed for varṇāśrama-dharma
(vaidha-sannyāsa). There is no rule that everyone must follow this
system [of accepting vaidha-sannyāsa]. At the time of retiring from
household life, Vaiṣṇavas born in a brāhmaṇa family can accept
vaidha-sannyāsa according to their āśrama, but not that portion
that is unfavourable for bhakti.
Vaiṣṇava sannyāsīs must not accept the dress of Māyāvādīs and
must always avoid bad association. They are not to use oil or any
objects used in luxurious living, and they should remain far from
the singing and dancing of women.

The singing of women and Mahāprabhu’s ideal

One day, Śrīman Mahāprabhu was heading to Yameśvara Garden
in Purī. Some distance from the road, a local village girl was sweetly
singing a beautiful verse from the divine poem Gīta-govinda by Śrī
Jayadeva, the renowned bard. The verse contained a charming and
sweet description of Śrī Kṛṣṇa’s form, and the girl’s voice was like the
singing of a cuckoo bird. Mahāprabhu became agitated in prema upon
hearing that song, completely oblivious to whether it was sung by a
man or woman. Intoxicated by transcendental bhāvas, He anxiously
ran to embrace the person who was pouring nectar into His ears. With
great eagerness, He ran straight toward the source of the sound, paying
no attention to the path. Thorny bushes cut His entire body till it bled,
and thorns pierced His feet, but still He continued running. Seeing
this, Govinda ran closely behind Him. Before Mahāprabhu reached
the deva-dāsi1, Govinda caught hold of Him and said, “Prabhu, it is a
woman singing! Where are You going?”
Upon hearing “woman”, Mahāprabhu came to external
consciousness. He returned from that place, and in a voice
trembling with gratitude, He said, “Govinda! Today you have saved
Me. If I had touched that woman, even out of forgetfulness, My life
air would certainly have left this body. I am eternally indebted to
you for this favour.”
1  A woman whose profession is to sing and dance for Lord Jagannātha in the
Purī temple.

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The conclusion is that renunciant Vaiṣṇavas should remain far

from intimately associating with women.

The eating and sleeping of a renunciant Vaiṣṇava

In the days of His concluding pastimes, Śrī Mahāprabhu was
absorbed day and night in the same mood of separation that the
distressed viyoginī Śrīmatī Rādhikā was absorbed in when Śrī Kṛṣṇa
went to Mathurā. His renunciation reached its utmost pinnacle.
He was oblivious to hunger and thirst, and day and night, streams
of tears would flow from His eyes. His body, which was softer
than a flower, had become dry like a thorn. Devotees were greatly
aggrieved to see His extremely emaciated body lying on dried
banana leaves. But who could say anything to Him?
Jagadānanda was one of Mahāprabhu’s premī-bhaktas. He
would feel great pain upon witnessing Him perform such severe
austerities. Finally, he bought a beautiful piece of cloth from the
market and had it dyed saffron. He then had a comfortable mattress
and pillow made with it. He stuffed them with cotton and gave them
to Govinda, saying, “Brother! Lay these out before Mahāprabhu.”
Govinda reluctantly did so. As soon as Mahāprabhu saw a
mattress and pillow, He ordered Govinda to immediately throw
them out. He angrily told Svarūpa Dāmodara, “All of you are
determined to destroy My dharma. Jagadānanda desires for Me to
enjoy sense objects, despite My being a sannyāsī. Today a mattress
and pillow are required, and tomorrow a bed will be required. The
day after that, a masseur will be needed to rub My feet and massage
Me with oil. This does not befit a sannyāsī. All a sannyāsī needs
is some simple food to maintain his body. And for sleeping, the
earthen ground is sufficient. None of you should do anything to
spoil My sannyāsa-dharma.” Everyone became silent.
But Jagadānanda was discontented. He consulted with Svarūpa
Dāmodara, and the following day, he gathered some dried banana
leaves, which he tore into small pieces with his nails. He then
stuffed them into a thin mattress and into a pillow case that had
been made from Mahāprabhu’s clothing. After many requests and
prayers, Mahāprabhu agreed to use them.

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In this way, each and every activity of Mahāprabhu is exemplary

for renunciant Vaiṣṇavas.

The necessity for both householders and renunciants to accept

initiation into kṛṣṇa-nāma and kṛṣṇa-mantra, and the necessity
of accepting a guru
Now the proper conduct (sad-vṛtti) for Vaiṣṇavas, whether
householder or renunciant, is being explained. There is no religious
duty in this Kali-yuga other than the chanting of śrī kṛṣṇa-mantra
and śrī kṛṣṇa-nāma. Hence, it is extremely necessary for all to
accept initiation (dīkṣā) into śrī kṛṣṇa-mantra:

kṛṣṇa-mantra haite ha’be saṁsāra-mocana

kṛṣṇa-nāma haite pā’be kṛṣṇera caraṇa
nāma binā kali-kāle nāhi āra dharma
sarva-mantra-sāra nāma,—ei śāstra-marma
kṛṣṇa-nāme je ānanda-sindhu-āsvādana
brahmānanda tā’ra āge khātodaka-sama
Śrī Caitanya-caritāmṛta (Ādi-līlā 7.73, 74, 97)

sadā nāma la’be, jathā-lābhete santoṣa

ei-mata ācār kare, bhakti-dharma-poṣa
jñāna-karma-yoga-dharme nahe kṛṣṇa vasa
kṛṣṇa-vaśa-hetu eka—prema-bhakti-rasa
Śrī Caitanya-caritāmṛta (Ādi-līlā 17.30, 75)
This means that kṛṣṇa-mantra destroys material bondage, and
through kṛṣṇa-nāma, one attains the lotus feet of Śrī Kṛṣṇa. This kṛṣṇa-
nāma is the essence of all mantras. The bliss of attaining the impersonal
brahma is but a drop compared to the bliss attained upon accepting
shelter of kṛṣṇa-nāma. Therefore, being satisfied with whatever one
gets to maintain one’s life, one ought to constantly perform kīrtana of
kṛṣṇa-nāma. Following in this way, one must also propagate bhakti-
dharma. Śrī Kṛṣṇa cannot be controlled by jñāna-yoga, karma-yoga or
other processes; He can only be controlled through prema-bhakti.

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In regard to accepting a guru, Śrī Caitanya-caritāmṛta (Madhya-

līlā 8.128, 221, 229) mentions:
kibā vipra, kibā nyāsī, śūdra kene naya
jei kṛṣṇa-tattva-vettā, sei guru haya
rāgānuga-mārge tā̃’re bhaje jei jana
sei jana pāya vraje vrajendra-nandana
siddha-dehe cinti’ kare tāhā̃i sevana
sakhī-bhāve pāya rādhā-kṛṣṇera caraṇa
One who thoroughly knows kṛṣṇa-tattva and performs bhajana
of Kṛṣṇa through rāga-mārga is alone a bona fide guru, be that
person a brāhmaṇa, sannyāsī or śūdra. By performing bhajana
under the guidance of such a bona fide guru, one will very
quickly attain service to Vrajendra-nandana Śrī Kṛṣṇa in Vraja.
A sādhaka who, at the time of sādhana, meditates upon and
serves according to his siddha-rūpa – that is, knowing himself to
be a maidservant of Śrīmatī Rādhikā – very quickly attains the
service of Rādha-Kṛṣṇa in the mood of a sakhī.

The necessity for gṛhasthas and tyāgīs to give up bad association

The sādhaka must always associate with a sādhu who is svajātīya-
āsaya-snigdha, or one who is affectionately disposed toward him,
of the same mood for which he aspires, and more advanced. In his
discussion with Rāya Rāmānanda Prabhu, Śrīman Mahāprabhu asked,
“śreyo-madhye kona śreyaḥ jīver haya sāra? – of the many types of
good fortune in this world, which is best?” Rāya Rāmānanda replied,
“kṛṣṇa-bhakta-saṅga binā śreyaḥ nāhi āra – there is no good fortune
other than the association of kṛṣṇa-bhaktas” (Śrī Caitanya-caritāmṛta,
Madhya-līlā 8.251).
No association other than the association of a devotee of Śrī
Kṛṣṇa is beneficial. For association to qualify as saṅga, the following
considerations are applicable.
One is not to associate with a Vaiṣṇava who has a faulty conception
of siddhānta, even if he is within one of the four Vaiṣṇava sampradāyas.
This point is worthy of consideration. When Śrīman Mahāprabhu

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spoke in Uḍupī with the then current ācārya of the Madhvācārya

sampradāya, He said:
prabhu kahe,—karmī, jñānī—dui bhakti-hīna
tomār sampradāye dekhi sei dui cihna
sabe eka guṇa dekhi tomāra sampradāye
‘satya-vigraha īśvare’ karaho niścaye
Śrī Caitanya-caritāmṛta (Madhya-līlā 9.276–277)
Both karmīs and jñānīs are bereft of bhakti, and I am observing
these symptoms present in your sampradāya. Your sampradāya
has one virtue: it accepts the deity form of Bhagavān.

It is inappropriate to stay in a place where there is apparent

rasābhāsa (an inappropriate combination of mellows) and opposition
to the principles of bhakti:

bhakti-siddhānta-viruddha, āra rasābhāsa

śunite nā haya prabhur cittera ullāsa
Śrī Caitanya-caritāmṛta (Madhya-līlā 10.113)
In other words, if any person desired to recite to Mahāprabhu
a verse or song they had written, Svarūpa Dāmodara would first
examine that composition and decide whether or not Mahāprabhu
would be satisfied to hear it. This is because Mahāprabhu would
become unhappy upon hearing anything that contained rasābhāsa
or which was against the principles of bhakti.

The necessity for both householders and renunciants to be

compassionate to others and serve sādhus
One is to constantly endeavour to imbibe all the good qualities
necessary to perform bhajana. The behaviour of Vaiṣṇavas has been
described in Śrī Caitanya-caritāmṛta (Madhya-līlā 7.72):
mahānubhāvera citter svabhāva ei haya
puṣpa-maya komala, kaṭhina vajra-maya

The heart of a Vaiṣṇva is soft like a flower and hard like a

thunderbolt.

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Śrī Caitanya-caritāmṛta (Madhya-līlā 8.39) has also described

their compassion:
mahānta-svabhāva ei—tārite pāmara
nija kārya nāhi tabu jāna tā’ra ghara

It is the nature of mahāpuruṣas (great personalities) to visit the

homes of the fallen for the sake of delivering them. In doing
this, they do not possess even the slightest tinge of selfishness.

How a vow should be taken:

prabhu kahe,—kaho tumi, nāhi kichu bhaya
jogya haile koribo, ajogya haile naya
Śrī Caitanya-caitāmṛta (Madhya-līlā 11.4)

[After Sarvabhauma pleaded with the Lord to bestow mercy upon

King Pratāprudra] Mahāprabhu said, “Do not be afraid. Speak. I
will do it if it is possible, otherwise not.”

One should deal affectionately with Vaiṣṇavas, for by this Kṛṣṇa

is satisfied:
prabhu kahe,—tumi kṛṣṇa-bhakata-pradhāna
tomāke je prīti kare, sei bhāgyavān
Śrī Caitanya-caritāmṛta (Madhya-līlā 11.26)
Mahāprabhu said, “You are chief among the devotees of Kṛṣṇa.
One who is affectionate to you is most fortunate.”

The mood of strong determination of a devotee who is endowed

with loving attachment to the Lord has been described as follows:
kintu anurāgī loker svabhāva eka haya
iṣṭa nā pāile nija prāṇa se chāḓaya
Śrī Caitanya-caritāmṛta (Madhya-līlā 12.31)

[Śrī Nityānanda Prabhu said to Śrīman Mahāprabhu:] The nature

of devotees endowed with loving attachment is such that they
are willing to give up their body if they are unable to attain their
worshipful object.

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Giving instructions only after practising them oneself and the

necessity of purity of heart
Instructing others through good character:
tumi bhālo koriyācho, śikhāho anyere
ei-mata bhālo karma seho jeno kare
Śrī Caitanya-caritāmṛta (Madhya-līlā 12.117)

[Mahāprabhu said:] You have performed very good service.

Teach the same to others, and through this they, also, will come
to serve nicely.
It is necessary to make earnest efforts in bhajana and sādhana:
jatnāgraha binā bhakti nā janmāya preme
Śrī Caitanya-caritāmṛta (Madhya-līlā 24.171)

Kṛṣṇa-prema can never arise without making special efforts in

bhajana-sādhana.

The association of logicians is to be completely given up:

tārkika-śṛgāla-saṅge bheu bheu kori

sei mukhe ebe sadā kahi ‘kṛṣṇa hari’
Śrī Caitanya-caritāmṛta (Madhya-līlā 12.183)

[When by the mercy of Śrīman Mahāprabhu, the heart of

Sarvabhauma Bhattācārya was transformed and he became
blissful due to kṛṣṇa-bhakti, he said:] I was howling like a
jackal in the association of logicians; I was wasting my time in
useless logic and argument. But now, with the same mouth, I am
constantly chanting the names of Śrī Kṛṣṇa and Hari.

Feeling distress upon witnessing the distress of others:

jīver duḥkha dekhi’ mora hṛdaya bidare

sarva-jīver pāpa prabhu deho’ mora śire
jīver pāpa laiyā mui karõ naraka bhoga
sakala jīvera, prabhu, ghucāho bhava-roga
Śrī Caitanya-caritāmṛta (Madhya-līlā 15.162–163)

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[Vāsudeva Datta Ṭhākura prayed to Śrīman Mahāprabhu:]

Prabhu! My heart breaks upon seeing the miseries of these
living entities. I therefore pray that You give all their sins to me.
I will suffer in hell on their behalf, and You please destroy their
disease of material existence.

The necessity of possessing a pure heart:

sahaje nirmala ei ‘brāhmaṇa’-hṛdaya
kṛṣṇera bosite ei jogya sthāna haya
Śrī Caitanya-caritāmṛta (Madhya-līlā 15.274)
[Śrīman Mahāprabhu said:] O brāhmaṇa, the heart of a brāhmaṇa
is naturally pure; it is an appropriate place for Kṛṣṇa to sit.

It is necessary to give up the fault of enviousness

It is necessary to give up the tendency to be irritated upon
witnessing the advancement of others:
mātsarya-caṇḍāla kene ihā̃ bosāilā
parama pavitra sthāna apavitra kailā
Śrī Caitanya-caritāmṛta (Madhya-līlā 15.275)
You have made the candāla (outcaste) of envy sit in this place,
which is suitable for Kṛṣṇa. By doing so, this very pure place
has become contaminated.
The devotees’ firm faith in Mahāprabhu:
prabhu lāgi’ dharma-karma chāḓe bhakta-gaṇa
bhakta-dharma-hāni prabhur nā haya sahana
Śrī Caitanya-caritāmṛta (Madhya-līlā 16.148)
Devotees give up all types dharma and karma for Mahāprabhu.
Moreover, the Lord cannot tolerate any harm caused to the
dharma of His devotees.

It is of vital importance to completely give up faults:

se kene rākhibe tomāra śeṣa viṣaya-bhoga?
roga khaṇḍi’ sad-vaidya nā rākhe śeṣa roga
Śrī Caitanya-caritāmṛta (Madhya-līlā 20.91)

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[Śrīman Mahāprabhu said:] Sanātana! Why have you kept this

insignificant quilt when Kṛṣṇa has made you renounce all sense
objects? A qualified doctor treats a disease at the very root and
does not allow even a trace of it to remain.

Faith, surrender and non-partisanship are essential

It is necessary to have faith in the principles of bhakti:
‘śraddhā’-śabde—‘viśvāsa’ kahe sudṛḓha niścaya
kṛṣṇe bhakti kaile sarva-karma kṛta haya
Śrī Caitanya-caritāmṛta (Madhya-līlā 22.62)
The meaning of the word śraddhā is to have the firm determination,
or firm faith, that all obligatory activites (karma) are performed
simply by performing kṛṣṇa-bhakti.

The necessity of surrender (śaraṇāgati):

śaraṇa laiyā kare kṛṣṇe ātma-samarpaṇa
kṛṣṇa tāre kare tat-kāle ātma-sama
Śrī Caitanya-caritāmṛta (Madhya-līlā 22.102)
When a person surrenders at the lotus feet of Śrī Kṛṣṇa by
taking shelter at the lotus feet of śrī guru, Kṛṣṇa quickly accepts
him as one of His own.

The repentant abandonment of wickedness:

paramārtha-vicār gelo, kori mātra vāda
kāhā̃ mui pā’bo, kāhā̃ kṛṣṇera prasāda
Śrī Caitanya-caritāmṛta (Madhya-līlā 25.43)
My spiritual discernment – my faith in Bhagavān – has been
destroyed by unnecessary argument. How will I attain Kṛṣṇa’s
mercy now?

Indifference [to materiality] is always necessary:

‘nirapekṣa’ nahile ‘dharma’ nā jāya rakṣaṇe

Śrī Caitanya-caritāmṛta (Antya-līlā 3.23)
One cannot protect dharma without becoming indifferent.

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It is appropriate to be afraid of committing vaiṣṇava-aparādha:

mahāntera apamāna je deśa-grāme haya
eka janāra doṣe saba grāma ujāḓaya
Śrī Caitanya-caritāmṛta (Antya-līlā 3.164)

As a result of one person’s offence alone, the country or place

where Vaiṣṇavas are offended is destroyed.

It is imperative to forgive:

bhakta-svabhāva,—ajña-doṣa kṣamā kare

Śrī Caitanya-caritāmṛta (Antya-līlā 3.213)

It is the nature of devotees to forgive the faults of the ignorant.

dīne dayā kare—ei sādhu-svabhāva haya

Śrī Caitanya-caritāmṛta (Antya-līlā 3.237)

It is the nature of sādhus to be merciful to the fallen.

prabhu bole,—vipra saba dambha parihari’

bhaja giyā kṛṣṇa, sarva-bhūte dayā kori’
Śrī Caitanya-bhāgavata (Ādi-khaṇḍa 13.182)

Mahāprabhu said: O brāhmaṇa! Give up all kinds of pride and

perform kṛṣṇa-bhajana.

It is essential to follow the priciples oneself, preach to others and

honour the Vaiṣṇavas
It is the duty [of every sādhaka] to first practise bhakti himself
and then preach it:
‘ācāra’, ‘pracāra’ nāmer karaho ‘dui’ kārya
tumi—sarva-guru, tumi—jagatera ārya
Śrī Caitanya-caritāmṛta (Antya-līlā 4.103)

[Śrīman Mahāprabhu said:] “Haridāsa! You are practising and

preaching, both. Therefore, you are most exalted in this world
and are a spiritual master for the whole world.

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It is imperative to maintain moral conduct:

tathāpi bhakta-svabhāva—maryādā-rakṣaṇa
maryādā-pālana haya sādhura bhūṣaṇa
Śrī Caitanya-caritāmṛta (Antya-līlā 4.130)

Yet it is the nature of devotees to maintain proper religious and

moral conduct, which is like an ornament for them.

It is necessary to regard Vaiṣṇavas as being situated on the

transcendental platform:

prabhu kahe,—vaiṣṇava-deha ‘prākṛta’ kabhu naya

‘aprākṛta’ deha bhakter ‘cid-ānanda-maya’
Śrī Caitanya-caritāmṛta (Antya-līlā 4.191)

Śrīman Mahāprabhu said: The body of a Vaiṣṇava is never material;

it is transcendental and full of spiritual bliss.

The duty of everyone is to give up sense objects, prestige and

gossip, and serve Bhagavān
It is essential to conclude all of one’s material activities and
engage oneself in worship in solitude (nirjana-bhajana):
eka-vatsar rūpa-gosāir gauḓe vilamba hailo
kuṭumbera sthiti-artha vibhāga kori’ dilo
gauḓe je artha chilo, tāhā ānāilā
kuṭumba-brāhmaṇa-devālaye bā̃ṭi’ dilā
saba manaḥ-kathā gosāi kori’ nirvāhaṇa
niścinta haiyā śīghra āilā vṛndāvana
Śrī Caitanya-caritāmṛta (Antya-līlā 4.214–216)

Before coming to Vṛndāvana, Śrī Rūpa Gosvāmī distributed

among his family members, the brāhmaṇas and temples, all the
wealth he had accumulated. After attending to and concluding
these concerns, he quickly became free from anxiety and came
to Vṛndāvana.

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It is necessary to abandon the desire for prestige:

mahānubhavera ei sahaja ‘svabhāva’ haya

āpanāra guṇa nāhi āpane kahaya
Śrī Caitanya-caritāmṛta (Antya-līlā 5.78)
The nature of Vaiṣṇavas is that they do not praise themselves.

It is necessary to not revere mundane literary compositions:

grāmya-kavir kavitva śunite haya duḥkha

vidagdha-ātmīya-vākya śunite haya sukha
Śrī Caitanya-caritāmṛta (Antya-līlā 5.107)
[Svarūpa Dāmodara said:] Mahāprabhu feels pain upon hearing the
compositions of poets who write about topics related to mundane
men and women. But He feels joy upon hearing compositions
of devotee poets who are expert in tattva-jñāna (knowledge of
spiritual truths) and are experienced in [teachings in] the line of
pure devotees.

It is prohibited to disobey one’s guru, to be proud of one’s knowledge

and to defeat others in debate
Disobeying the order of guru is the most frightening offence to
the holy name (nāma-aparādha):

guru upekṣā kaile aiche phala haya

krame īśvara-paryanta aparādhe ṭhekaya
Śrī Caitanya-caritāmṛta (Antya-līlā 8.99)
The result of disobeying guru is so fearsome that eventually it
results in an offence to Bhagavān.

It is proper to give up the desire for liberation and the pride of

knowledge:
rāmadāsa jadi pratham prabhure mililā
mahāprabhu adhika tā̃re kṛpā nā korilā
antare mumukṣu tẽho, vidyā-garvavān
Śrī Caitanya-caritāmṛta (Antya-līlā 13.109–110)

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Śrīman Mahāprabhu did not bestow special mercy on Rāmadāsa

in their first meeting, because the indwelling Lord knew that
Rāmadāsa had a desire for liberation in his heart and was proud of
his knowledge.

Humility is extremely necessary:

premera svabhāva, jāhā̃ premera sambandha

sei māne,—‘kṛṣṇe mora nāhi prema-gandha’
Śrī Caitanya-caritāmṛta (Antya-līlā 20.28)
The nature of prema is such that the more it manifests in a
person’s heart, the more he thinks he does not possess even a
scent of kṛṣṇa-bhakti.

It is proper to give up the desire to be victorious in debate:

‘digvijaya koribo’—vidyāra kārya nahe

īśvare bhajile, sei vidyā ‘satya kahe
Śrī Caitanya-bhāgavata (Ādi-khaṇḍa 13.173)
[Śrīman Mahāprabhu said:] Knowledge is not for defeating
others. Its purpose is to be able to perform kṛṣṇa-bhajana.

Devotees should consider all jīvas as their own, possess firm

faith in the path of bhakti and desire auspiciousness even for
their enemies
It is necessary to possess the conception that the one Bhagavān
is the Lord of all, as well as to possess a mood of kinship toward all
living entities:

śuno, bāpa sabārai ekai īśvara

nāma-mātra bheda kare hinduye yavane
paramārthe ‘eka’ kahe korāṇe purāṇe
eka śudha nitya-vastu akhaṇḍa avyaya
paripūrṇa haiyā boise sabāra hṛdaya
Śrī Caitanya-bhāgavata (Ādi-khaṇḍa 16.76–78)
[Haridāsa Ṭhākura said:] Īśvara is one. The only difference between
Hindus and Muslims is in name alone. According to the Koran

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and Puranic scriptures, Īśvara is one. Everyone acts according to

the inspiration they receive from that pure, eternal, unlimited and
boundless Being, who resides in the hearts of all in His complete
svarūpa.

se-prabhura nāma-guṇa sakala jagate

balena sakale mātra nija-śāstra-mate
je īśvara, se punaḥ sabāra bhāva laya
hiṁsā korilei se, tāhān hiṁsā haya
Śrī Caitanya-bhāgavata (Ādi-khaṇḍa 16.80–81)

In this world, people glorify His name, qualities and other aspects
according to the respective scripture they follow, and Bhagavān
accepts their moods. Any harm caused to others is therefore
violence to Bhagavān.

Determination is always required on the path of bhakti:

khaṇḍa khaṇḍa hai’ deha jāya jadi prāṇa

tabu āmi badane nā chāḓi harināma
Śrī Caitanya-bhāgavata (Ādi-khaṇḍa 16.94)

[Haridāsa Ṭhākura said:] Even if my body is cut into pieces or my

life air leaves, I will never abandon my chanting of the holy name.

Vaiṣṇavas should possess compassion, even for their enemies:

e-saba jīvere kṛṣṇa! karaho prasāda

mora drohe nahu e-sabāra aparādha
Śrī Caitanya-bhāgavata (Ādi-khaṇḍa 16.113)

[Haridāsa Ṭhākura prayed to Bhagavān:] O Kṛṣṇa! Please

be merciful to these people. Please do not punish them as a
consequence of their hostility toward me.

One should give up pride, the desire for prestige and caste con­
sciousness in regard to Vaiṣṇavas
Duplicity and the desire for prestige are symptoms of pride and
should be given up:

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baḓo loka kori’ loka jānuka āmāre

āpanāre prakaṭāi dharma-karma kare
e-sakala dāmbhikera kṛṣṇe prīti nāi
akaitava haile se kṛṣṇa-bhakti pāi
Śrī Caitanya-bhāgavata (Ādi-khaṇḍa 16.228–229)

Those who desire to be known as great men in this world perform

religious activities. Such proud persons never attain Kṛṣṇa’s mercy.
Only those who are without deceit attain kṛṣṇa-bhakti.

One should not consider a Vaiṣṇava to belong to a particular

caste:
‘adhama-kulete jadi viṣṇu-bhakta haya
tathāpi sei se pūjya’—sarva-śāstre kaya
‘uttama-kulete janmi’,—śrī-kṛṣṇe nā bhaje
kule tā’ra ki koribe, narakete maje
Śrī Caitanya-bhāgavata (Ādi-khaṇḍa 16.238–239)

All the scriptures proclaim that even if a devotee accepts birth

in a lower caste, he is worshipful for the entire world. But if
one born in a high caste does not perform kṛṣṇa-bhajana, he is
eligable for hell. His high birth cannot deliver him.

It is important to perform loud saṅkīrtana:

japa-kartā haite ucca-saṅkīrtana-kārī
śata-guṇa adhika se purāṇete dhori
śuno vipra! mana diyā ihāra kāraṇa
japi’ āpanāre sabe karaye poṣaṇa
ucca kori’ korile govinda-saṅkīrtana
jantu-mātra śuniyāi pāi vimocana
Śrī Caitanya-bhāgavata (Ādi-khaṇḍa 16.284–286)

[Haridāsa Ṭhākura said:] O brāhmaṇa, one receives one hundred

times more benefit by performing kīrtana loudly than by chanting
within one’s mind. A person who chants within his mind can
deliver only himself, but by loudly performing kīrtana, the name of

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Bhagavān enters into the ears of many living entities and delivers
them too.

One must one abandon a donkey-like understanding of the

scriptures, as well as violence to others and offences in service
It is necessary to understand the purports of the scriptures
rather than carrying them like a donkey:

śāstrera nā jāne marma, adhyāpanā kare

gardabhera prāya jeno śāstra bahi’ mare
Śrī Caitanya-bhāgavata (Madhya-khaṇḍa 1.158)

[Śrīman Mahāprabhu said:] Those who teach the scriptures

but do not know their true meaning die carrying the load of
scriptures like a donkey.

Giving up being violent to others:

bhakti-hīna-karme kona phala nāhi pāya

sei karma bhakti-hīna—parahiṁsā jāya
Śrī Caitanya-bhāgavata (Madhya-khaṇḍa 1.240)

No results can be attained by performing activities that are devoid

of bhakti. Rather, such actions are simply violent acts against others.

One is to abandon offences made in service (sevā-aparādha):

sevā-vigrahera prati anādara jā’ra

viṣṇu-sthāne aparādha sarvathā tāhāra
Śrī Caitanya-bhāgavata (Madhya-khaṇḍa 5.121)

One who possesses an attitude of disrespect toward those who

embody devotional service, or the devotees, always makes offences
at the lotus feet of Bhagavān.

A person is eligible to be addressed as a Vaiṣṇava if internally, his

faith remains firm and he is free of false ego
Even if a person externally appears to be a materialist, he is a
devotee if he possesses the qualities of a Vaiṣṇava within his heart:

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Six Virtues of a Practitioner of Bhakti

viṣayīra prāya tā̃ra paricchada-saba

cinite nā pāre keho tĩho je vaiṣṇava
āsiyā rahilā navadvīpe gūḓha-rūpe
parama bhogīra prāya sarva-loke dekhe
Śrī Caitanya-bhāgavata (Madhya-khaṇḍa 7.22, 38)

[In relation to Puṇḍarīka Vidyānidhī, Śrīman Mahāprabhu said:]

He is secretly residing in Navadvīpa. All his external dealings
are just like those of a materialist, and therefore, no one can
recognize him as a great Vaiṣṇava. Those who did not receive
the good fortune to associate with him see him as a materialist.

One should give up the pride of knowledge:

ki koribe vidyā, dhana, rūpa, yaśa, kule
ahaṅkāra bāḓi’ saba paḓaye nirmūle
Śrī Caitanya-bhāgavata (Madhya-khaṇḍa 9.234)
The pride of knowledge, wealth, beauty, fame and high birth is
useless if one does not perform bhagavad-bhajana.

To subscribe to a mix of philosophies, to be partial, to perform

sinful activities and to be blinded by the intoxication of material
life are all averse to the qualities of a Vaiṣṇava
A Vaiṣṇava must always remain firmly fixed in following only one
doctrine. One is not to try to satisfy the minds of different types of
people by speaking on many different doctrines in different places:

kṣaṇe dante tṛṇa laya, kṣaṇe jāṭhi māre

o khaḓa-jāṭhiyā beṭā nā dekhibe more
prabhu bole—o beṭā jakhona jathā jāya
sei mata kathā kahi’ tathāi miśāya
bhakti-sthāne uhāra hoilo aparādha
eteke uhāra hailo daraśana-bādha
Śrī Caitanya-bhāgavata (Madhya-khaṇḍa 10.185, 188, 192)

[In relation to Mukunda, Śrīman Mahāprabhu said:] He is a

khaḍa-jāṭhiyā. Sometimes, in an assembly of Vaiṣṇavas, he puts a

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straw (khaḓa) between his teeth, thus indicating that he considers

himself to be a fallen and destitute servant of Bhagavān (Me). But
when he visits an assembly of Māyāvādīs, he carries a stick (jāṭhi)
in his hand – that is, he proclaims Bhagavān (Me) to be formless
(nirākāra), without distinction (nirviśeṣa) and devoid of qualities
(nirguṇa), and he criticizes Me. In this way, he always seeks an easy
situation. Hence, he cannot receive darśana of Me, because he has
committed an offence at the lotus feet of Bhakti-devī.

One should not be partial to certain Vaiṣṇavas:

je pāpiṣṭha eka vaiṣṇavera pakṣa haya
anya vaiṣṇavere ninde, sei jāya kṣaya
Śrī Caitanya-bhāgavata (Madhya-khaṇḍa 13.160)
The destruction of a sinner who is partial toward one Vaiṣṇava
and criticizes another is inevitable.

Committing sins after accepting initation into harināma is

prohibited:
prabhu bole,—“torā āra nā karis pāpa”
jagāi-mādhāi bole,—“āra nāre bāpa”
Śrī Caitanya-bhāgavata (Madhya-khaṇḍa 13.225)
[Śrīman Mahāprabhu told Jagāi and Mādhāi:] “Whatever sins
both of you had committed up till today are nullified. Commit
no more sins.” Jagāi and Mādhāi replied, “From now on, we will
not commit any sins.”

One is to remain beyond rules and prohibitions:

jato vidhi-niṣedha—sakali bhakti-dāsa
ihāte jāhāra duḥkha, sei jāya nāśa
Śrī Caitanya-bhāgavata (Madhya-khaṇḍa 16.144)
Rules and regulations are subservient to bhakti. He who is
distressed by this is destroyed.
viṣaya-madāndha saba e marma nā jāne
suta-dhana-kula-made vaiṣṇava nā cine
Śrī Caitanya-bhāgavata (Madhya-khaṇḍa 16.147)

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Six Virtues of a Practitioner of Bhakti

Those who are blinded by sense enjoyment cannot understand

this mystery. Being intoxicated by their children, wealth and
high birth, they are unable to recognize a Vaiṣṇava.

The various regulations and prohibitions mentioned in scriptures

are subordinate to bhakti. The type of bhakti in which one maintains
a regard for such rules and prohibitions is called vaidhī-bhakti. By
continously following the principles of such vaidhī-bhakti, rāgānuga-
bhakti arises after some time. The regard for rules and regulations is
no longer required in rāgānuga-bhakti. Rather, the devotee situated in
rāgānuga-bhakti naturally performs service to Bhagavān, considering
Him to be his life and soul (ātmavat-sevā). Therefore, such a devotee
incurs no loss, even if he happens to disobey some of the rules and
regulations [prescribed for vaidhī-bhakti]. A person blinded by the
intoxication of sense gratification and entrapped in the illusion of
his relationship with his children, wife, family members and others
is surely ruined, because he does not recognize such Vaiṣṇavas and
instead sees fault in them.

One must reject the association of athiests and non-devotees

One should always be careful not to speak to atheists (pāṣaṇḍīs):

nagare hoilo kibā pāṣaṇḍi-sambhāṣa

ei bā kāraṇe nahe prema-parakāśa
Śrī Caitanya-bhāgavata (Madhya-khaṇḍa 17.19)

[Śrīman Mahāprabhu said:] It appears that today I must have

certainly spoken to an atheist, because kṛṣṇa-prema is not arising
in My heart. One should not maintain any type of relationship
with non-devotees:

jadi mora putra haya, haya bā kiṅkara

‘vaiṣṇavāparādhī’ mui nā dekhõ gocara
Śrī Caitanya-bhāgavata (Madhya-khaṇḍa 19.175)

[Advaita Ācārya said:] Whether a person be my son or my servant,

I will not see the face of one who commits offences at the lotus feet
of Vaiṣṇavas.

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The pre-eminence of devotion to Viṣṇu and the deceitful person’s

imaginary claim to be a manifestation of Viṣṇu
One should not compare bhakti to any or all other pious activities:
prabhu bole tapaḥ kori’ nā karaho bala
viṣṇu-bhakti sarva-śreṣṭha jānaho kevala
Śrī Caitanya-bhāgavata (Madhya-khaṇḍa 23.54)
[Śrīman Mahāprabhu said:] Do not endeavour to attain strength
through austerity. Know thoroughly that viṣṇu-bhakti is topmost.

Deceitful persons who make a show of dharma time and again

preach by proclaiming themselves incarnations. One should remain
careful of such cheaters:
madhye-madhye mātra kato pāpi-gaṇa giyā
loka naṣṭa kare āpanāre laowāiyā
udara-bharaṇa lāgi’ pāpiṣṭha-sakale
‘raghunātha’ kori’ āpanāre keho bole
Śrī Caitanya-bhāgavata (Ādi-khaṇḍa 14.82–83)
[Śrī Vrindāvana dāsa Ṭhākura mentions:] Since the time
Mahāprabhu bestowed His mercy upon the residents of the
Bhaṅga province, nāma-saṅkīrtana has become like their life-
air. But time and again sinful persons visit there and preach a
bad doctrine that ruins those simple-hearted people. With the
selfish motive of acquiring wealth and prestige, some sinful
persons cheat others by claiming themselves to be Rāmacandra.

One attains all perfection by taking shelter of nāma and leading

a life free from sin and duplicity
Devotees must constantly take shelter of harināma while living
a life free of sin and duplicity. There is no dharma superior to this:
ataeva kali-yuge nāma-yajña sāra
āra kono dharma kaile nāhi haya pāra
rātri-dina nāma laya khāite śuite
tāhāra mahimā vede nāhi pāre dite
Śrī Caitanya-bhāgavata (Ādi-khaṇḍa 14.139–140)

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Six Virtues of a Practitioner of Bhakti

Therefore, in this age of Kali, the sacrifice (yajña) of śrī kṛṣṇa-

nāma is the only means for the soul to attain benefit. One cannot
become free from this ocean of material existence by accepting
any dharma other than this. Therefore, even the Vedas cannot
sing the glories of those who day and night peform kīrtana of
kṛṣṇa-nāma while eating, sleeping and moving about.

In this way, one is to perform hari-bhajana while reflecting on

the above-mentioned natural qualities of sādhus and adopting their
mode of conduct. In adopting any other path, one cannot attain
as much that is favourable for pure bhakti as by adopting sad-vṛtti
(proper conduct).

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 Glossary

abhidheya  –  The means by which the ultimate goal is achieved; the

practices of devotional life.
ācārya  –  Spiritual preceptor; one who teaches by example.
āmnāya – The teachings of the Vedas received through guru-
paramparā.
anarthas  –  Unwanted desires in the heart, which impede one’s
advancement in devotional life.
aṅgas  –  (1) Limbs, divisions, parts; (2) The various practices of
devotional life such as hearing and chanting are referred to as
aṅgas.
aparādhī  –  One who commits aparādha, or offences, against the
holy name, the Vaiṣṇavas, the guru, the scriptures, the holy
places, the deity and so on.
āsakti  –  Attachment. This especially refers to attachment for the
Lord and His eternal devotees.
aṣṭa-kālīya-līlā  –  The pastimes that Śrī Kṛṣṇa performs with His
devotees in eight periods of the day. Practitioners of devotional
life who are engaged in smaraṇa, or remembrance, meditate
on these pastimes. The periods are as follows (times are
approximate): (1) niśānta-līlā – pastimes at the end of night
(3:36 AM – 6:00 AM), (2) prātaḥ-līlā – pastimes at dawn
(6:00 AM – 8:24 AM), (3) pūrvāhna-līlā – morning pastimes
(8:24 AM – 10:48 AM), (4) madhyāhna-līlā – midday pastimes
(10:48 AM – 3:36 PM), (5) aparāhna-līlā – afternoon pastimes
(3:36 PM – 6:00 PM), (6) sāyāhna-līlā – pastimes at dusk (6:00
PM – 8:24 PM), (7) pradoṣa-līlā – evening pastimes (8:24 PM
– 10:48 PM) and (8) nakta-līlā – midnight pastimes (10:48 PM
– 3:36 AM).

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aṣṭāṅga-yoga  –  The yoga system consisting of eight parts: yama

(control of the senses), niyama (control of the mind), āsana
(bodily postures), prāṇāyāma (breath control), pratyāhāra
(withdrawal of the mind from sensory perception), dhāraṇā
(steadying the mind), dhyāna (meditation) and samādhi (deep
and unbroken absorption on the Lord in the heart).
avadhūta  –  An ascetic who often transgresses the rules governing
ordinary social conduct.

Bhagavān  –  The Supreme Lord, who possesses, in full, the six

fortunes of opulence, religiosity, fame, beauty, knowledge and
renunciation.
bhagavad-anuśīlana  –  The word anuśīlana refers to constant
practice, study or cultivation. When it is performed in relation
to devotion to the Lord, it is known as bhagavad-anuśīlana.
bhagavat-prema  –  Love for Śrī Kṛṣṇa that is extremely concentrated,
that completely melts the heart and that gives rise to a deep
sense of possessiveness in relation to Him.
bhajana  –  (1) The word bhajana is derived from the verbal root
bhaj, which is defined as follows in the Garuḍa Purāṇa (Pūrva-
khaṇḍa 231.3): “The verbal root bhaj is used specifically in
the sense of service. Therefore, when devotional practices
are performed with the consciousness of being a servant, it
is called bhakti.” (2) In the general sense, bhajana refers to
spiritual practices, especially hearing, chanting and meditating
upon the holy name, form, qualities and pastimes of Śrī Kṛṣṇa.
bhajana-mālā  –  A rosary of beads made from the wood of the
sacred tulasī plant, which devotees of Śrī Kṛṣṇa use for private
chanting of the Hare Kṛṣṇa mantra.
bhakti  –  The word bhakti comes from the root bhaj, which means
to serve (see bhajana).
bhakti-tattva  –  The word tattva refers to a truth, a reality or a
philosophical principle. Those related to devotional life are
known as bhakti-tattva.

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 Glossary

bhāva  –  Spiritual emotions, love, sentiment.

bhāva-bhakti  –  The initial stage of perfection in devotion
brahma  –  The impersonal, all-pervading feature of the Lord, which
is devoid of attributes and qualities. It is also sometimes known
as Brahman.
brāhmaṇa  –  The priestly class amongst the four castes (varṇas)
within the Vedic social system (varṇāśrama).

daiva-varṇāśrama   –  The Vedic social system, organized into

four occupational divisions (varṇas) and four stages of life
(āśramas), as it relates to Vaiṣṇava devotional practices.
dāsya-rasa  –  One of the five primary relationships with Śrī Kṛṣṇa
in which the devotee’s love for the Lord is expressed in the
mood of a servant.
devatās  –  Demigods, who reside in the heavenly planets and are
entrusted with specific powers for the purpose of universal
administration.
dīkṣā-guru  –  The initiating spiritual master. One who gives a
mantra in accordance with the regulations of scripture to a
qualified candidate for the purpose of worshipping the Lord
and realizing Him through that mantra is known as a dīkṣā-
guru or mantra-guru.

gaura-nāgarī  –  In the transcendental loving affairs of Śrī Rādhā-

Kṛṣṇa, Śrī Kṛṣṇa is nāgara, the predominating hero in the
position of the enjoyer, and Śrī Rādhā as well as Her bodily
manifestations, the sakhīs, are nāgarīs, the predominated
heroines in the position of the enjoyed. Although Śrī Gaura
is Kṛṣṇa Himself, He adopts the mood of the nāgarī, Śrīmatī
Rādhikā, in order to experience the nature of Her love for
Kṛṣṇa. Therefore, Śrī Gauraṅga is not in the mood of a nāgara.
The gaura-nāgarīs conceive of Śrīman Mahāprabhu as a nāgara

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Śrī Upadeśāmṛta

and themselves as nāgarīs. This is completely opposed to both

the mood of Mahāprabhu and the cultivation of śuddha-bhakti.
gṛhastha  –  Household life, and the second stage of life (āśrama)
within the Vedic social system (varṇāśrama).
Gosvāmī  –  One who is the master of his senses; a title for those in
the renounced order of life.
gopīs  –  The young cowherd maidens of Vraja, headed by Śrīmatī
Rādhikā, who serve Śrī Kṛṣṇa in the mood of amorous love.
This may also refer to the elderly gopīs, headed by mother
Yaśodā, who serve Kṛṣṇa in the mood of parental affection.
go-dāsa  –  One who is enslaved by the urges of the material senses.
guṇa  –  Śrī Kṛṣṇa’s transcendental qualities, which are heard,
described and meditated upon by devotees as part of their
devotional practice.
guru-rūpā-sakhī  –  The spiritual master in his eternal spiritual form
as a female maidservant of Śrī Rādhā-Kṛṣṇa.

hari-kathā  –  Narrations of the Lord’s pastimes and personal nature.

harināma-saṅkīrtana  –  Congregational chanting of the Lord’s holy
names.

jīva  –  The eternal, individual living entity.

jñāna  –  (1) Knowledge; (2) The pursuit of knowledge with the
intention of merging the soul’s individual identity with the
impersonal aspect of the Lord.

Kali-yuga  –  The current age of hypocrisy and quarrel that began

5000 years ago.
kāma  –  (1) Lust to gratify the urges of the material senses; (2) The
gopīs’ transcendental desire to enjoy amorous pastimes with
Śrī Kṛṣṇa.
kaniṣṭha-adhikārī  –  the neophyte practitioner of devotional life.

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 Glossary

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

existence; (2) Reward-seeking activities; pious activities leading
to material gain in this world or in the heavenly planets after
death; (3) Fate; previous actions that yield inevitable reactions.
kīrtana – One of the nine most important limbs of bhakti; consisting
of either: (1) congregational singing of Śrī Kṛṣṇa’s holy names,
usually accompanied by music; (2) loud individual chanting
of the holy name; or (3) oral descriptions of the glories of Śrī
Kṛṣṇa’s names, forms, qualities, associates and pastimes.
kṛṣṇa-kathā  –  Narrations of the holy names, form, qualities and
pastimes of Śrī Kṛṣṇa.
kṛṣṇa-pañcamī  –  The fifth day of the waning lunar fortnight.
kuṇḍa  –  Pond or lake.
kuñja  –  Grove or bower; a natural shady retreat, the sides and roof
of which are formed mainly by trees and climbing plants.

līlā  –  The Lord’s divine sportive pastimes, which are never under the
influence of material nature, whether in the creation of the material
world or in the matter of transcendental exchanges of love with
His devotees. They are all manifestations of His self-willed
potencies and therefore, they are known as līlā, or divine sport.

madhura-rasa  –  One of the five primary relationships with Śrī

Kṛṣṇa in which the devotee’s love for the Lord is expressed in
the mood of a beloved.
madhyama-adhikārī  –  The practitioner of devotional life who has
reached the intermediate stage of spiritual development.
mahābhāva  –  The highest stage of divine love.
mahājanas  –  Great personalities who teach the highest ideal and
who by their conduct set an example for others to follow.
mahā-prasāda  –  The remnants of food offered to the deity; it may
also refer to the remnants of other articles offered to the deity
such as incense, flowers, garlands and clothing.

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Śrī Upadeśāmṛta

mānasa-sevā  –  Service rendered within the mind to one’s worship­

ful deity.
maṭha  –  A monastery or temple.
Māyāvāda  –  The doctrine of illusion; a theory advocated by the
impersonalist followers of Śaṅkarācārya, which holds that the
Lord’s form, this material world and the individual existence of
the living entities is māyā, or false.
muni  –  A sage, ascetic or spiritual scholar.

nāma  –  The holy name of the Lord, which is chanted by devotees

as part of their devotional practice.
nāma-aparādha  –  Offences against the holy name, of which there
are ten types.
nāma-haṭṭa  –  A system of sharing bhakti where devotees hold
programmes in their homes.
nirviśeṣa-vādīs  –  Those who advocate the doctrine that ultimately
the Lord is devoid of personal qualities and that merging into
the undifferentiated brahma is the ultimate spiritual perfection
of the living entity.
niśkiñcana  –  The state of having renounced all one’s material
possessions.
niṣṭhā  –  Firm faith that results in steadiness in one’s devotional
practices.

pālya-dāsī  –  Maidservant of Śrīmatī Rādhikā. The word pālya

means to be nourished, cared for and protected, and the word
dāsī means a female servant.
paramahaṁsa  –  Topmost, “swan-like” devotee.
praṇāma  –  Obeisance.
prāṇanātha  –  Literally, “the Lord of one’s life”; it has the sense of
one who is infinitely more dear than life itself.
prayojana  –  The ultimate goal of devotional life, i.e. unadulterated
love for Śrī Kṛṣṇa.

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 Glossary

prema-bhakti  –  A stage of devotion that is characterized by the

appearance of divine love (prema); the perfectional stage of
devotion.
premamayī  –  Saturated with divine love.
prema-dharma  –  The religion of divine love as propagated and
practised by Śrī Caitanya Mahāprabhu.
prema-avatāra  –  Incarnation of love, Śrī Caitanya Mahāprabhu.

rāga-marga  –  Path of spontaneous attachment (rāga).

rāgānuga-bhakti  –  An elevated stage of devotion that is motivated
by spontaneous attraction or love.
rāgātmikā-bhakti  –  The spontaneous devotion that resides
exclusively within the hearts of Śrī Kṛṣṇa’s eternal devotees in
the spiritual world.
rasa – (1) The spiritual transformation of the heart which takes
place when the perfectional state of love for Śrī Kṛṣṇa, known
as rati, is converted into “liquid” emotions by combining with
various types of transcendental ecstasies; (2) Taste, favor.
rasika  –  One who relishes the mellows of devotion (rasa) within
one’s heart.
ruci  –  Taste. The awakening of taste for hearing, chanting and other
such devotional practices means that one has greater liking for
these activities than any type of material activity.
rūpa  –  Form, shape, appearance; in relation to Śrī Kṛṣṇa, this refers
to His transcendental, eternal form.

sad-guru  –  Authentic spiritual master.

sādhaka  –  One who follows a spiritual discipline with the objective
of achieving pure devotion for Śrī Kṛṣṇa.
sādhana-bhakti  –  
Stage of devotional life in which a
spiritual discipline is performed for the purpose
of bringing about the manifestation of ecstatic, pure love for
Śrī Kṛṣṇa (bhāva).

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Śrī Upadeśāmṛta

sādhu – (1) A highly-realized soul who knows life’s aim (sādhya),

who is himself practising sādhana, and who can engage others
in sādhana; (2) A saintly person or devotee.
sādhu-saṅga  –  The association of highly advanced devotees who
possess pure devotion for Śrī Kṛṣṇa.
sahajiyā  –  One who considers the stages of advanced devotion to be
easily achieved and who thus sometimes imitates the external
symptoms of spiritual ecstasy associated with those stages.
sakhya-rasa  –  One of the five primary relationships with Śrī Kṛṣṇa
in which the devotee’s love for the Lord is expressed in the
mood of a friend.
samādhi – Literally, sama means “equal” and dhī means “complete
absorption of the intelligence”; a person in samādhi has the
same level of consciousness as his worshipful deity, and on that
platform he is doing service.
sambandha   The principle regarding the mutual relationship
–  
between the Lord, the living entities and the material energy.
sambandha-jñāna  –  Knowledge regarding sambandha-tattva, the
mutual relationship between the Lord, the living entities and
the material energy. The word sambandha means connection,
relationship or binding.
sampradāya  –  A school of thought.
saṁskāra – Previous impressions on the heart.
sannyāsa  –  Renounced ascetic life, and the fourth stage of life
(āśrama) within the Vedic social system (varṇāśrama).
śānta-rasa  –  The first of the five primary relationships with Śrī
Kṛṣṇa in which the devotee’s love for the Lord is expressed in
a mood of neutrality.
śaraṇāgati  –  Full surrender to Śrī Kṛṣṇa or His representative, the
spiritual master.
śāstra  –  Scripture.
siddha-bhakta  –  A devotee who has achieved spiritual perfection.
siddhānta  –  a philosophical doctrine, or precept, a demonstrated
conclusion, an established end, or an admitted truth.
śikṣā-guru  –  One who gives instructions about how to progress on
the devotional path.

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 Glossary

smaraṇa  –  Remembrance and meditation upon Śrī Kṛṣṇa’s names,

form, qualities and pastimes.
śraddhā  –  Faith.
śrī-nāma-saṅkīrtana  –  Congregational chanting of Śrī Kṛṣṇa’s holy
names.
śṛṅgara-rasa  –  Another name for madhura-rasa, the mellow of
devotion where the devotee’s love for Śrī Kṛṣṇa is expressed in
the mood of a lover.
śuddha-bhakti  –  Pure devotion; that is, devotion that is unmixed
with fruitive action or monistic knowledge and devoid of all
desires other than the desire to provide Śrī Kṛṣṇa with pleasure.
sukṛti  –  Pious activity that, upon sufficient accumulation, can
produce faith in transcendental entities such as the words of
the scriptures and saintly persons and the process of devotional
life.
svarūpa-śakti  –  Bhagavān’s divine potency is known as svarūpa-
śakti. It is called svarūpa-śakti because it is situated in His own
form (svarūpa).
svarūpa-siddha-bhakti  –  All endeavours of the body, mind and
words related to Śrī Kṛṣṇa and performed exclusively and
directly for His pleasure without any intervention are known
as svarūpa-siddha-bhakti.

tattva – Truth, reality, philosophical principle; the essence or

substance of anything (e.g. the truths relating to bhakti are
known as bhakti-tattva).
tulasī-mala  –  Necklace of beads composed of wood from the sacred
tulasī plant. It is worn by all devotees of Śrī Kṛṣṇa.
tyāgī – Renunciant.

uttama-bhakti  
–  
Topmost devotion. This is described in Bhakti-
rasāmṛta-sindhu (1.1.11) as follows: “The cultivation of activities
that are meant exclusively for the pleasure of Śrī Kṛṣṇa, or in other

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Śrī Upadeśāmṛta

words the uninterrupted flow of service to Śrī Kṛṣṇa, performed

through all endeavours of the body, mind and speech, and through
the expression of various spiritual sentiments (bhāvas), which is
not covered by jñāna (knowledge aimed at impersonal liberation)
and karma (reward-seeking activity), and which is devoid of all
desires other than the aspiration to bring happiness to Śrī Kṛṣṇa,
is called uttama-bhakti, pure devotional service.”
uttama- or mahā-bhāgavata  –  Topmost devotee, who has attained
perfection in his devotion unto Śrī Kṛṣṇa.

vaidhī  –  Devotion that is prompted by the rules and regulations of

the scriptures.
vairāgya – Renunciation; asceticism.
varṇāśrama  –  The Vedic social system, which organizes society
into four occupational divisions (varṇas) and four stages of life
(āśramas).
vātsalya-rasa  –  One of the five primary relationships with Śrī Kṛṣṇa
in which the devotee’s love for the Lord is expressed in the mood
of parenthood.
vipralambha  –  The love felt when separated from one’s beloved.
viṣayī – Sense enjoyer.
vraja-rasa  –  Devotional mellows (rasas) with which Śrī Kṛṣṇa’s
eternal devotees serve Him in the eternal abode of Vraja, or
Vṛndāvana.
vraja-parikaras  –  Śrī Kṛṣṇa’s eternal devotees who reside in the
transcendental abode of Vraja, or Vṛndāvana.

yukta-vairāgya  –  Appropriate renunciation; renun­ciation that is

suitable for entrance into devotional life.

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 Worldwide Centres & Contacts
www.purebhakti.com/contact-us/centers-mainmenu-60.html
INDIA – Mathura: Shri Keshavaji Gaudiya Math – Jawahar Hata, U.P. 281001 (Opp.
Dist. Hospital), Email: [email protected] • New Delhi: Shri Raman-vihari
Gaudiya Math – Block B-3, Janakpuri, New Delhi 110058 (Near musical fountain
park), Tel: 9810192540; Karol Bagh Centre: Rohini-nandana dasa, 9A/39 Channa
Market, WEA, Karol Bagh, Tel: 9810398406, 9810636370, Email: purebhakti.
[email protected] • Vrindavan: Shri Rupa-Sanatana Gaudiya Math – Dan Gali, U.P. Tel:
09760952435; Gopinath Bhavan – Parikrama Marga (next to Imli-tala), Seva Kunja,
Vrindavan 281121, U.P., Email: [email protected] • Puri: Jay Shri Damodar
Gaudiya Math – Sea Palace, Chakratirtha Road. Tel: 06752-223375 • Bangalore:
Shri Madan Mohan Gaudiya Math – 245/1 29th Cross, Kaggadasa pura Balaji layout,
Bangalore-93, Tel: 08904427754, Email: [email protected]; Shri Ranganath
Gaudiya Math – Hesaraghatta, Bangalore, Tel: 09379447895, 07829378386 •
Faridabad: Shri Radha Madhav Gaudiya Math – 293, Sector-14, Hariyana, Tel:
09911283869 • Navadvipa: Shri Shri Keshavaji Gaudiya Math – Kolerdanga Lane,
Nadiya, Bengal, Tel: 09153125442
AUSTRALIA – Shri Giriraja Govardhana Gaudiya Matha – 1 Banner St. Murwillumbah,
N.S.W. 2484, Tel: 61 266 728 258, Email: [email protected] • Shri Gaura
Narayan Gaudiya Math – Brisbane, Queensland, Tel: +61 403 993 746, Email:
[email protected]
CHINA / HONG KONG – 15A, Hillview Court, 30 Hillwood Road, Tsim Sha Tsui,
Kowloon, Tel: +85223774603
PHILIPPINES – Manila: Shri Shri Radha-Govinda Gaudiya Math – 37a P. Florentina St.
Brgy. Lourdes, 1100 Quezon City, Tel: 09178345885, Email: yadunath.das@gmail.
com
EUROPE & U.K. – Birmingham: Shri Gour Govinda Gaudiya Math – 9 Clarence
Road, Handsworth, Birmingham, B21 0ED, U. K., Tel: (44) 121551-7729, Email:
[email protected] • London: Shri Gangamata Gaudiya Math – 631 Forest
Road, E17 4NE London, Tel: 02080578406, Email: [email protected] •
Galway: Family Centre – Tel: 353 85-1548200, Email: [email protected] •
Stuttgart: Radha-Syamasundara Temple – Tel: +49 178 8633740
U. S. A. – Gaudiya Vedanta Publications Offices – Email: [email protected]
• Alachua: Shri Shri Radha-Govinda Mandir – Tel: (1) 386-462-2682. Email:
[email protected], Website: www.bvgi.org • Badger: New Braj – P. O. Box 155
Three Rivers, CA 93271, Tel: (1) 559-337-2403. Email: newbrajsevateam@gmail.
com, Website: www.newbraj.com • Houston: Shri Govindaji Gaudiya Math – Tel: (1)
281-650-8689. Email: [email protected], Website: www.sggm.org

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 english titles published by
śrī śrīmad Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja

Arcana-dīpikā • Beyond Nīrvāṇa • Bhagavad-gītā • Bhajana-rahasya

• Bhakti-rasāmṛta-sindu-bindu • Bhakti-rasāyana • Bhakti-tattva-
viveka • Brahma-saṁhitā • Bṛhad-bhāgavatāmṛta (Vol. 2.1) • Butter
Thief • Caitanya Mahāprabhu – The Original Form of Godhead •
Camatkāra-candrikā – A Moonbeam of Complete Astonishment
• Controlled by Love • Dāmodarāṣṭakam • Discerning the True
Sentiments of the Soul • Distinctive Contribution of Śrī Rūpa Gosvāmī
• Essence of All Advice • Essence of Bhagavad-gītā • Fearless Prince
• Five Essential Essays • Gauḍīya Gītī-guccha • Gaura-vāṇī-pracāriṇe
• Gift of Śrī Caitanya Mahāprabhu • Gīta-govinda • Going Beyond
Vaikuṇṭha • Gopī-gīta • Guru-devatātmā • Happiness in a Fool’s
Paradise • Harināma Mahā-mantra • Harmony • Hidden Path of
Devotion • Impressions of Bhakti • Jagannātha Ratha-yātrā • Jaiva-
dharma • Journey of the Soul • Kṛṣṇa – the Lord of Sweetness •
Letters From America • Mādhurya-kādambinī • Maharṣi Durvāsā &
Śrī Durvāsā-āśrama • Manaḥ-śikṣā • My Śikṣā-guru and Priya-bandhu
• Nāmācārya Śrīla Haridāsa Ṭhākura • Navadvīpa-dhāma-māhātmya •
Navadvīpa-dhāma •Nectar of Govinda-līlā • Our Eternal Nature • Our
Lasting Relationship • Pinnacle of Devotion • Prabandhāvalī • Prema-
pradīpa • Prema-sampuṭa • Rādhā-kṛṣṇa-gaṇoddeśa-dīpikā • Rāga-
vartma-candrikā • Rāya Rāmānanda Saṁvāda • Saṅkalpa-kalpadrumaḥ
• Secrets of the Undiscovered Self • Secret Truths of the Bhāgavatam •
Shower of Love • Śikṣāṣṭaka • Śiva-tattva • Ślokāmṛtam • Ślokāmṛtam-
bindu • Soul of Book Distribution • Śrī Rādhā – Our Supreme Shelter • Śrī
Śrīmad Bhakti Prajñāna Keśava Gosvāmī – His Life and Teachings • True
Conception of Guru-tattva • Ujjvala-nīlamaṇi-kiraṇa • Upadeśāmṛta •
Utkalikā-vallarī • Vaiṣṇava-siddhānta-mālā • Veṇu-gīta • Śrī Vraja-
maṇḍala Parikramā • Walking with a Saint (2007, 2008, 2009, 2010) •
Way of Love • When Kindness and Compassion Take a Form • Rays of
The Harmonist (magazine)

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