DAA-MLA-TATTVA STRA-LOKA

Daa-mla-tattva
rla Bhaktivinoda hkura
[srag-dhar meter]

mnya prha tattva harim iha parama

the Vedas proclaim Absolute Truth r Hari here the Supreme

sarvaakti rasbdhi
the possessor of all potencies of rasa an ocean

tadbhinn ca jvn praktikavalitn

His separated parts and jivas by His illusory potency swallowed-up liberated a manifestation and by nature and of r Hari

tadvimukt ca bhvd
from my different and one

bhedbhedapraka sakalam api hare

everything is the pure bhakti instructs He the people

sdhana uddhabhakti
the means for attainment the objective

sdhya tatprtim evety upadiati jann

is love for Him certainly thus

gauracandra svaya sa
the Golden Lord whose effulgence resembles a moon personally

sa gaura-candra the Golden Lord whose effulgence resembles a moon; svayam personally; upadiati instructs; jann the people; iti that; mnya the message of the Vedas as received through disciplic succession; prha has stated; iha in this world; paramam tattvam the Supreme Absolute Truth; (is) harim r Hari; (He is) sarva-aktim the possessor of all potencies; (He is) rasaabdhim an ocean of rasa; jvn the living entities; (are) tad His; bhinna separated; an parts; kavalitn swallowed-up ie. imprisoned; prakti by His apara-prakti ie. illusory potency; ca and; bhvd through experiencing bhva; vimuktn they can be completely liberated; tat from my; sakalam everything (including both spiritual and material worlds); (is) prakam a manifestation; abheda one; api and; bheda different; hare from r Hari; sdhanam the means for attainment; (is) uddha-bhaktim the limbs of pure devotion; sdhyam the objective (of that devotion); eva tatprtim is certainly love and affection for Him.

1. Prama: The teachings of the Vedas received through guru-parampar are known as mnya. The infallible evidence of the Vedas, of the smti-stras headed by the rmad-Bhgavatam, as well as evidence such as direct sense perception (pratyaka), that concur with the guidance of the Vedas, are all accepted as prama (evidence). This prama establishes the following prameyas (fundamental truths): 2. Parama-tattva: r Hari alone is the Supreme Absolute Truth. 3. Sarva-aktimn: r Ka is the possessor of all potency. 4. Akhila-rasmta-sindhu: He is the ocean of nectarean mellows. 5. Vibhinna-tattva: Both the mukta (liberated) and baddha (conditioned) jvas are His eternally separated parts and parcels. 6. Baddha-jvas: Conditioned souls are subject to the control and covering of my. 7. Mukta-jvas: Liberated souls are free from my. 8. Acintya-bhedbheda-tattva: The entire universe, consisting of the conscious (cit) and unconscious (acit), is r Haris acintya-bhedbheda-praka, that is to say, it is His manifestation which is inconceivably both different and non-different from Him. 9. uddha-bhakti: Pure devotional service is the only practice (sdhana) to attain perfection. 10. Ka-prti: Transcendental love and affection for Ka is the one and only final object of attainment (sdhya-vastu).

DAA-MLA-TATTVA 12
[ikhari meter]

svatasiddho vedo haridayitavedhaprabhtita

self-evident evidence Vedas of Hari the object of mercy Brahm of knowledge the scope of that beginning with nine kinds for us

prama satprpta pramitiviayn tn navavidhn

by saints as received

tath pratyakdipramitisahita sdhayati na

in that way direct perception headed by knowledge along with not reason known as logic comprehend establishes

na yuktis tarkkhy praviati tath aktirahit

in addition of potency devoid

veda Veda; sat-prptam as received by saints; prabhrtita headed; hari-dayita by the recipient of r Haris mercy; vedha Brahmj; na (is) our; svata-siddh self-evident; pramam evidence; (That evidence) sdhayati establishes; tn of that; nava-vidhn nine kinds; pramitiviayn of subject-matters in relation to that pramna; tath sahitam in addition to; pramiti secondary subject-matters; pratyaka-di headed by direct perception; tath in addition; yukti the process of reason; tarka-khy known as argument and counterargument; akti-rahit which is devoid of (transcendental) potency; na praviati cannot comprehend (acintya, inconceivable subject matter)

(1) The self-evident Vedas, which have been received in the sampradya through the guru-parampar by recipients of r Haris mercy such as Brahmj and others, are known as mnya-vkya. The nine prameya-tattvas are established by these mnya-vkyas with the help of other pramas that follow the guidance of these stras, such as evidence obtained by direct sense perception (pratyaka). Reasoning that is only based on logic is always lame in the matter of evaluating inconceivable subject matters, since logic and argument have no access in the realm of the inconceivable.

haris tv eka tattva vidhiivasureapraamita

r Hari indeed the one Absolute Truth which certainly that the Supersoul supreme brahman His plenary portions by Brahm iva devoid of potency of the universe who has entered into every atom Indra who is offered homage His effulgence the father

yad eveda brahma praktirahita tat tv anumaha

that indeed of the universe

partm tasyo jagadaugato vivajanaka sa vai rdhknto navajaladaknti cidudaya

that verily the lover of r Rdh the hue of a new cloud whose luster original form of cit-akti

tu indeed; hari r Hari; (is) ekam the one Absolute; tattvam Truth; praamita who is offered homage; vidhi by Brahm; iva iva; (and) sura-a Indra; idam that; brahma non-differentiated light; yat which; (is) prakti-rahitam devoid of potency; tat that; (is) tu eva nothing but; anumaha (His) effulgence; para-tm the Supersoul; jagad-au-gata who has entered into every atom of the universe; (and) viva-janaka the father of the universe, MahViu; (are) tasya His; aa plenary portions; vai verily; (It is) sa that; cid-udaya original form of cit-akti; knti whose luster; (is) nava-jalada the hue of a new cloud; (who is) rdh-knta the lover of r Rdh.

(2) Indeed r Hari, to whom Brahm, iva, Indra and other devats continuously offer prama, is the only Supreme Absolute Truth. Nirviea-brahma that is devoid of akti is r Haris bodily effulgence. Mah-Viu, who has created the universe and who has entered into it as the indwelling Supersoul of all, is simply His partial manifestation. It is that r Hari alone, the very form of transcendental reality (citsvarpa), whose complexion is the color of a freshly formed thunder cloud, who is r Rdh-vallabha, the beloved of r Rdh.

DAA-MLA-TATTVA 34

parkhyy akter apthag api sa sve mahimani

from His transcendental potency situated that known as jva own non-different although that in His that known as unconscious His glory three-fold

sthito jvkhy svm acidabhihit t tripadikm svatantreccha akti sakalaviaye preraaparo

fully independent in His desires potency in all realms and the supreme instigator and the dimensions of action ultimate source of inspiration Supreme Person may He be victorious

vikrdyai nya paramapuruo ya vijayate

from all external transformations etc. free

api although; apthag non-different; par-khyy akte from His transcendental potency; (which is) tm svm His own; tri-padikm three-fold; aktim potency; (the other two aspects being) jva-khym that known as jva ( the multiple vibhinna parts); (and) acid-abhihitm that known as unconscious; sa that; parama-purua Supreme Person; (is) sthita situated; sve mahimani in His glory; (He is) sva-tantra-iccha fully independent in His desires; nya free; vikra-dyai from all external transformations etc.; ayam He; (is) preraa-para the supreme instigator and the ultimate source of inspiration; sakala-viaye in all realms and dimensions of action; vijayate may He be especially victorious.

(3) Although r Bhagavn is non-different from His inconceivable transcendental potency (par-akti), He has His own independent nature and desires. His par-akti consists of three aspects cit-akti (spiritual potency), jva-akti (marginal potency), and my-akti (external potency) and He always inspires them to engage in their respective functions. That para-tattva (Supreme Absolute Truth), even while performing all these activities, still remains immutable and is eternally situated in the fully transcendental svarpa of His own glory.

sa vai hldiny ca praayavikter hldanaratas

that same for His hldin potency and on account of a transformation is attached to activities caused by love of delight His tendency within the hosts

tath samvicchaktiprakaitarahobhvarasita
and from His potency of cognizance is evoked for confidential moods and through His existencesustaining potency created of His splendid abodes

tath rsandhiny ktaviadataddhmanicaye rasmbodhau magno vrajarasavils vijayate

of rasa in an ocean is immersed that enjoyer of pleasurepastimes in Vraja may He be victorious

praaya-vikte on account of a transformation caused by love; hldiny for His hldin potency, r Rdh; vai sa that same (r Hari); hldana-rata is attached to activities of delight; ca tath and; rasita His tendency; raha for confidential; bhva moods; prakaita is manifested; samvitakti from His potency of cognizance; tath and; r-sandhiny through His existence-sustaining potency; vraja-rasa-vils that enjoyer of pleasure-pastimes in Vraja; magna is immersed; rasaambudhau in an ocean of rasa; kta created; nicaye within the hosts; viada-tad-dhma of His splendid abodes; vijayate may He be especially victorious.

(4) There are three functions of svarpa-akti: hldin, sandhin and savit. Ka remains perpetually immersed in the praaya-vikra of the hldin-akti. Because of the confidential bhvas evoked by savitakti, He is ever-situated as rasika-ekhara in relishing newer and newer rasa. That supremely independent pastime prince, r Ka, is ever-drowned within the ocean of vraja-rasa in His transcendental bliss-filled abodes, headed by Vndvana, which are manifest through sandhin-akti. All glories to Him!

DAA-MLA-TATTVA 5 6

sphulig ddhgner iva cidaavo jvanicay

sparks of r Hari of a blazing fire like spiritual atoms of jvas the multitude they are different

hare sryasyaivpthag api tu tadbhedaviay

of the sun indeed non-different has although from Him

vae my yasya praktipatir evevara iha

under his that illusory control potency the liberated living entity is the master of His potency indeed the Supreme in this Lord world by his nature

sa jvo mukto pi praktivaayogya svaguata

whereas by that illu- of being is capable even sory potency controlled

iva like; sphulig sparks; ddha-agne of a blazing fire; jva-nicay the multitude of jvas; (are) eva indeed; cid-aava spiritual atoms; sryasya of the sun; hare of r Hari; api although; apthag non-different; (from Him in quality) bheda-viayh they are different; tad from Him; viay in capacity; eva indeed; iha in this world; vara the Supreme Lord; prakti-pati is the master of His potency; (and) yasya has; my that illusory potency; vae under his control; api whereas even; sa mukta jva the liberated living entity; yogya is capable; vaa of being controlled; prakti by that illusory potency; sva-guata by his (constitutional) nature.

(5) Just as many tiny sparks burst out from a blazing fire, so the innumerable jvas are like atomic, spiritual particles in the rays of the spiritual sun, r Hari. Though these jvas are non-different from r Hari, they are also eternally different from Him. The eternal difference between the jva and vara is that vara is the Lord and master of my-akti, whereas the jva can fall under the control of my, even in his liberated stage, due to his constitutional nature.

svarprthair hnn nijasukhaparn kavimukhn

from the purpose of their spiritual constitution from r Hari who are divorced to selfish happiness who are from Ka dedicated and net who are turned away she binds (my-akti)

harer mydayn guanigaajlai kalayati

who are suitable to of the three bind- with the receive punishment ing influences shackles and subtle with two kinds of coverings

tath sthlair ligair dvividhvaraai kleanikarair

in the same way gross of sufferings with multitudes and hell

mahkarmlnair nayati patitn svarganirayau

with the powerful ropes of fruitive activity she leads the fallen souls to heaven

kalayati she (my-akti) binds; patitn the fallen souls; hnn who are divorced; svarpa-arthai from the purpose of their spiritual constitution; parn who are dedicated; nija-sukha to selfish happiness; ka-vimukhn who are turned away from r Ka; tath and; my-dayn who are suitable to receive punishment; hare from r Hari; nigaa-jlai with the shackles and net; gua of the three binding influences (sattva, rajas and tamas); nikarai through the agency of a multitude; klea of sufferings; nayati she leads; (them) svarga-nirayau to heaven and hell; dvividha through the agency of two kinds; varaai of bodily coverings; sthlai gross; ligai and subtle; (and) mah-karma-lnai with the powerful ropes of fruitive activity.

(6) By his original nature the jva is an eternal servant of Ka. His svarpa-dharma is service to r Ka. Bhagavns bewildering energy (my) punishes those jvas who are bereft of that svarpadharma. These jvas are diverted from Ka, and are concerned with their own happiness. She binds them in the ropes of the three modes of material nature sattva, raja and tama covers their svarpa with gross and subtle bodies, throws them into the miserable bondage of karma, thus repeatedly causing them to experience happiness and distress in heaven and hell.

DAA-MLA-TATTVA 78

yad bhrma bhrma harirasagaladvaiavajana

when after wandering throughout the three worlds by beholding due to the mellows is melting of r Hari (whose heart) of Him through following in the footsteps a Vaiava

kadcit sampayan tadanugamane syd ruciyuta

at some time he may of spiritual possessed become taste

tad kvtty tyajati anakair myikada

then by entering the service of he abanthat servant of r Ka dons his constitutional cinmaya form accepting by very gradual the state of being influenced stages by material illusion rasa in the bliss he engages

svarpa bibhro vimalarasabhoga sa kurute

of unalloyed

yad when; kadcit at some time; bhrma bhrmam after wandering repeatedly throughout the three worlds in the eighty-four lakhas of species; sampayan by beholding; vaiava-janam a Vaiava; galad (whose heart) is melting; hari-rasa due to (relishing) the mellows of r Haris nma, rpa, gu and ll; syd he may become; yuta possessed; ruci of spiritual taste; anugamane through following in the footsteps; tad of that Vaiava; tad then; ka-vtty by entering the (service of that servant) of r Ka; anakai by very gradual stages; tyajati he abandons; myikadam the state of (being influenced by) material illusion; (and) bibhrna accepting; svarpam his constitutional cinmaya form (of ekdaa-bhva); sa kurute he engages; bhogam in the bliss; vimala-rasa of unalloyed rasa.

(7) When, in the course of wandering amongst the higher and lower species in the material world, a jva is able to behold a Vaiava absorbed in the flowing rasa of r-hari-bhakti, taste arises in his heart for following the Vaiava way of life. By chanting r-ka-nma, he gradually becomes free from his conditioning. Step by step, he then gains his intrinsic, cinmaya-svarpa (transcendental form), and becomes qualified to taste the pure and spiritual rasa of direct service to r Ka.

hare akte sarva cidacid akhila syt pariati

of r Hari of the energy the vivarta-vda from r Hari for this reason not everything spiritual material everything should be a transformation

vivarta no satya rutim iti viruddha kalimalam

factual to the Vedic conclusion that contrary of the age of Kali contamination the spotless

harer bhedbhedau rutivihitatattva suvimala

is one and different by the Vedas established truth of love

tata premna siddhir bhavati nitar nityaviaye

perfection comes into being as the reality when one accepts this principle as eternal and all-encompassing

sarvam everything; cid-acid both spiritual and material; syt should be understood to be; pariati a transformation; akte of the energy; hare of r Hari; vivartam the impersonal philosophy of illusion; (is) u certainly; na not; satyam factual; (it is) kali-malam an impurity produced by the personified age of quarrel; (it is) viruddham contrary; rutim to the Vedic conclusion; suvimalam the spotless; tattvam truth; vihita established; ruti by the Vedas; (is) iti that; akhilam everything; bheda-abhedau is one and different; hare from r Hari; tata for this reason; siddhi perfection; premna of love; bhavati comes into being; nitarm as the complete reality; nityaviaye when one accepts this principle as eternal and all-encompassing.

(8) The entire spiritual and material creation is a transformation of r Kas akti. The impersonal philosophy of illusion (vivarta-vda) is not true. It is an impurity that has been produced by Kali-yuga, and is contrary to the teachings of the Vedas. The Vedas support acintya-bhedbheda-tattva (inconceivable oneness and difference) as the pure and absolute doctrine, and one can attain perfect love for the Eternal Absolute when he accepts this principle.

DAA-MLA-TATTVA 910

ruti kkhyna smaraanatipjvidhiga

hearing chanting about r Ka remembering offering worshiping the group of spiritual prayers principles as well as offering ones whole self to His feet

tath dsya sakhya paricaraam apy tmadadanam

also accepting oneself as His servant nine limbs becoming His friend serving Kas lotus feet

navgny etnha vidhagatabhakter anudina

of these in this according to the injunc- of devotional day after day world tions of scripture service endowed with faith sublime sprout of prema certainly one attains

bhajan raddhyukta suvimalarati vai sa labhate

who performs bhajana

(The following are) vidhi-ga the group of spiritual principles: ruti hearing; (and) kakhynam chanting about r Ka; smaraa remembering His nma, gua, rpa and ll; nati offering (prayers of) submission; pj offering worship to His r-vigraha; tath also; dsyam accepting oneself as His servant; sakhyam becoming His friend; paricaraam travelling by foot to the trthas established by His lotus feet; api as well as; tma-dadanam offering ones whole self to His feet; iha in this world; sa one; raddh-yukta endowed with faith; bhajan who performs bhajana; etni of these (following); nava-agni nine limbs; bhakte of devotional service; gata according to; vidha the sacred injunctions of scripture: anu-dinam day after day; vai certainly; labhate attains; suvimala-rati sublime and faultless sprout of prema.

(9) One should perform bhajana of the nine processes of vaidh-bhakti, namely, ravaam (hearing), krtanam (chanting), smaraam (remembering), vandanam (offering prayers), arcanam (worshiping), pdasevanam (serving Kas lotus feet), dsyam (acting as Kas servant), sakhyam (becoming Kas friend), and tma-nivedanam (surrendering oneself fully to r Ka). One who with faith daily practices bhajana in this way certainly achieves pure ka-rati.

svarpvasthne madhurarasabhvodaya iha

in his svarpa when one becomes situated in madhura-rasa bhva arises at that time

vraje rdhkasvajanajanabhva hdi vahan

in Vraja of r Rdh-Ka of antaraga-parikras (rgtmikas) the mood in his heart as he bears

parnande prti jagadatulasampatsukham aho

of the supremely blissful prema within the universe incomparable the opulence that bliss How wonderful!

vilskhye tattve paramaparicary sa labhate

as pleasure-pastimes known Truth in the form of the supreme service he attains

iha at that time; avasthne in the (mature) stage; svarpa when the jva realizes his own original form; udaye upon the arousal; bhva of ecstatic love; madhura-rasa in the conjugal mellow; vahan as he bears; hdi in his heart; bhvam the internal mood; jana (felt) by the rgtmika persons (Vrajavss); sva-jana who are personal associates (antaraga-parikra); rdh-ka of r RdhKa; vraje in Their abode of Vraja; aho How wonderful!; sa labhate he (gradually) attains; sukham that bliss; sampat (which is) the opulence; atula incomparable; jagad within the universe; (that is) prtim prema (love); parama-paricarym in the form of the supreme service; para-nande of the supremely blissful; tattve (Absolute) Truth; (that service which is) khye known; vilsa as pleasure-pastimes.

(10a) In the mature stage of sdhana-bhakti, when the jva becomes situated in his svarpa, then by the influence of the hldin potency, the state of bhva in madhura-rasa arises within him. In other words, the mood to follow in the footsteps of the dearmost associates of r r Rdh Ka in Vraja arises in his heart. Gradually he obtains happiness and prosperity that is unsurpassed in this world, in the form of the supreme service of paramnanda-tattva, which is known as vilsa. There is no greater gain than this for the jva.

DAA-MLA-TATTVA 10B DAA-MLA-MAHATMYA

prabhu ka ko jva katha idam acidvivam iti v

the Master who? who the jva? what is this temporary material world? thus and

vicryaitn arthn haribhajanakc chstracatura

having considered these points of r Hari to the bhajana who is devoted in siddhnta becomes expert offences completely abandons

abhed dharmn sakalam apardha pariharan

for impersonal the desire attachment to dharma all liberation and adharma of r Hari name the blissful

harer nmnanda pibati haridso harijanai

drinks of r Hari that servant in the company of hari-janas

ka who?; (is) prabhu the Master; ka who?; (is) jva the living entity; katham why; (has) idam this; vivam world; a-cid of unconscious dull matter; (come about) v and (how does the spiritual realm exist?); iti thus; vicrya having considered; etn these; arthn points; haribhajana-kt one engaged in the worship of r Hari; stra-catura becomes expert in siddhnta (scriptural conclusions); pariharan completely abandons; the desire; abheda for impersonal liberation; dharmn attachment to dharma and adharma; (and) sakalam all; apardham offences; hari-dsa that servant of r Hari; pibati drinks; nandam the blissful; nma name; hare of r Hari; hari-janai in the company of the r Haris people.

(10b) Who is Ka? Who am I, the jva? What is this temporary material (acit) world, and the eternal spiritual (cit) world? He, who is exclusively devoted to the bhajana of r Hari and has made an intelligent analysis of the vaiava-stras under the guidance of uddha-bhaktas, who has abandoned all offences and attachment to dharma and adharma, and who can consider and dispose of all questions, that servant of r Hari drinks the sublime beverage of r-hari-nma in the company of other hari-janas.

sasevya daamla vai hitv vidym aya jana

having cultivated of these ten certainly after casting ignorance fundamental verses away and satisfaction attains that person

bhvapui tath tui labhate sdhusagata

of his bhva nourishment with sdhu through association

aya that; jana person; sasevya having cultivated (through hearing, chanting etc.); daa-mlam of these ten fundamental verses; vai certainly; hitv after casting away; avidym (the material disease generated from) ignorance; labhate attains; bhva-puim nourishment of his ecstatic relationship with r Hari; tath and; tuim satisfaction; sdhu-sagata through association with sdhu.

When the jva studies and carefully follows this Daa-mla, he throws far away material disease in the form of ignorance. Thereafter, through the association of sdhus, he obtains the nourishment of bhva, and becomes fully satisfied.

SANSKRIT PROSODY

Examples of popular sanskrit metres

guru (a long syllable); laghu (a short syllable); guru or laghu

/ (odd) yas-ya-kn-tir / (even) vi-lo-pi-t / bhujga-prayta: na-m-m-va-ra-sac ci-d-nan-da-r-pa / mlin: ni-ja-ni-ka-a-ni-v-sa de-hi-go-var-dha-nat-vam / paca-cmara: ka-d-ka-ri-ya-s-ha-m k-p-ka-k-a-bh-ja-nam / rathoddhat: y-ma-sun da-ra-i-kha-a-e-kha-ra / rdla-vikrita: van-de-r-pa-sa-n-ta-nau-ra-ghu-yu-gau r-j-va-go-p-la-kau / ikhari: bha-je-nit-y-nan-da bha-ja-na-ta-ru-kan-da-ni-ra-va-dhi / / srag-dhar: van-de-ha-r-gu-ro-r yu-ta-pa-da-ka-ma-la r-gu-rn-vai-a-v-ca / toaka: pra-a-m-mi-sa-d pra-bhu-p-da-pa-dam / / / taka: m-pu-n-tu sar-va-d-ra vin-da-ban-dhu nan-di-n / or: mah-ya-mt-ma-p-da-pad-ma ds-ya-ds-tu-rd-hi-k / upajti: van-de-gu-ro-r ca-ra--ra-vin-dam / vasanta-tilak: de-v-gu-ai-su-la-li-t la-li-t-na-m-mi
anuubh: rd-h-cin-t ni-ve-e-na