Dedicated

to

His Divine Grace

A. C. Bhaktivedanta Swami Prabhupāda
Founder‐Ācārya of ISKCON
and to his disciple, our beloved spiritual master

His Holiness Bhakti Vikāsa Swami

Translated by
Rakshak and Mukund, Students of Avanti Gurukula, Nandagram Farm, Gujarat
Commentaries by
Dāmodara Dāsa BVKS , Teacher, Avanti Gurukula, Nandagram Farm, Gujarat
Edited by
Kiśora Dāsa BVKS and Ananta‐sarovara Dāsī KRKS , Śrīdhāma Māyāpur

Disclaimer: This is not the Finalized Document. Translations have only passed
through first editing session. A couple of more Editing sessions are pending. It
is being printed here just for reference and is not meant to be published for
wide distribution.
 Chapter 1
TEXT 1

śrutvā tu sakalān dharmān siddhim eṣāṁ ca śāśvatīm

bhūya eva muni-śreṣṭham idam ūcur maharṣayaḥ

TRANSLATION

After hearing his instructions about all types of dharmas and about their respective
perfections that exist since time immemorial, the maharṣis continued to inquire from the
best among sages, Bharadvāja Muni.

TEXT 2

kenopāyena bhagavann iha sarve ’pi jantavaḥ

prāpnuyuḥ paramāṁ siddhiṁ sadyo vigata-kalmaṣāḥ

TRANSLATION

Oh my Lord! Please tell us how every living entity in this world can quickly achieve the
highest perfection, getting rid of all material contaminations.

TEXT 3

teṣāṁ tad vacanaṁ śrutvā bharadvājo mahā-manāḥ

sasmāra paramaṁ guhyaṁ punaś cedam abhāṣata

TRANSLATION

Hearing these words from the maharṣis, the great sage Bharadvāja was reminded of the
most confidential secret and replied to them as follows.

TEXT 4

śrūyatāṁ saṁpravakṣyāmi nyāsākhyaṁ yogam uttamam

siddhiṁ caivāsya paramāṁ dvayam etac chrutaṁ yathā

TRANSLATION

Dear sages, kindly hear attentively as I describe unto you the topmost yoga called nyāsa-
yoga1 and its concomitant perfections, exactly as I myself have heard it.
                                                            
1
Nyāsa-yoga is prapatti, or the science of surrender unto the Supreme Personality of Godhead Kṛṣṇa or Viṣṇu, as 
will be clarified in the upcoming verses. 
 TEXT 5

ayaṁ ca yogo vedeṣu vedānteṣu ca gīyate

tathaiva dharma-śāstreṣu divya-śāstra-gaṇeṣu ca

TRANSLATION

This yoga is extolled in the Vedas and in the Vedānta, as well as in the dharma-śāstras and
the pañcarātras.

TEXT 6

anenaiva hi karmādyā yogāḥ siddhyanti yoginām

siddhir na tad-vyapekṣāsya tasmād enaṁ paraṁ viduḥ

TRANSLATION

The perfection of karma-yoga, jñāna-yoga and other types of yogas is dependent on this
nyāsa-yoga, but the perfection of nyāsa-yoga does not depend on any other process such as
karma, jñāna, etc. Thus it is known as the best yoga system.

TEXT 7

niścite ’nanya-sādhyasya paratreṣṭasya sādhane

ayam ātma-bhara-nyāsaḥ prapattir iti cocyate

TRANSLATION

Because of its being independent from other processes [and other processes being
dependent on it] it is the most reliable means to achieve perfection which is to bring the
soul to surrender to the supreme worshippable object [Viṣṇu].2 Thus it is called ātma-
bhara-nyāsa or prapatti [the science of surrender].

TEXT 8

prāyo guṇa-vaśād eṣa kṛtaḥ sarvatra dehinām

sarveṣāṁ sādhayaty eva tāṁs tān arthān abhīpsitān

TRANSLATION

Usually conditioned souls perform nyāsa or the process of surrender to demigods like Lord
Brahmā and Lord Śiva with all kinds of material desires [desiring anarthas] and still their
desires are fulfilled by the power of surrender.
                                                            
2
Sanskrit Commentary mentions paramātmani ātma-bhara-nyāsaḥ ātma-bhara-samarpaṇam – ātma-bhara-nyāsaḥ
means that ātmā is brought near (bhara) to paramatmā i.e. ātmā is made to surrender to paramātmā.
 TEXT 9

ananta-jñāna-śakty-ādi-kalyāṇa-guṇa-sāgare
pare brahmaṇi lakṣmīśe mukhyo’yaṁ sarva-siddhi-kṛt

TRANSLATION

But actually this nyāsa-yoga is meant to be directed only to Lord Nārāyaṇa, the husband of
the goddess of fortune. He is the Supreme Brahman, an ocean of infinite energies and
qualities like knowledge, auspiciousness, etc. When directed to Lord Viṣṇu this nyāsa-yoga
bestows the ultimate perfection [while it can certainly fulfill all other desires also] and thus
it is known as the giver of all perfections.3

TEXT 10

praśāsitur aśeṣāṇām-ātmanāṁ paramātmanaḥ

na hi prasādanaṁ viṣṇor anyad ātmārpaṇād ṛte

TRANSLATION

The Supreme Lord Viṣṇu is the controller or master of all the living entities, which are
infinite in number. He is the Supersoul seated in their hearts. There is nothing more
pleasing to Him than the living entities surrendering unto Him with full respect.

TEXT 11

aham asmi tavaiveti prapannāya sakṛt svayam

devo nārāyaṇaḥ śrīmān dadāty abhayam utsukaḥ

TRANSLATION

Even if once a soul surrenders unto the Supreme Lord Nārāyaṇa saying ‘I am Yours only,’
the Supreme Lord, the master of the goddess of fortune, enthusiastically gives him the
shelter of His fearless lotus feet.

TEXT 12

ātyantikīm aniṣṭānāṁ sadyaḥ śāntim abhīpsatām

prapattir añjasā kāryā na tv aśuddha-mukhī kvacit

TRANSLATION

                                                            
3
Translation’s last part is from the sanskrit commentary 
To permanently remove one’s material miseries, which are superfluous4, one should fully
surrender unto the Supreme Personality of Godhead immediately, without adulteration of
any other process [like karma or jñāna].

TEXT 13

prāptum icchan parāṁ siddhiṁ janaḥ sarvo’py akiñcanaḥ

śraddhayā parayā yukto hariṁ śaraṇam āśrayet

TRANSLATION

One who desires to achieve the ultimate perfection [parā siddhi] and who is without desire
for proprietorship [akiñcana] must take shelter of Lord Hari with transcendental faith.

TEXT 14

na jāti-bhedaṁ na kulaṁ na liṅgaṁ na guṇa-kṛiyāḥ

na deśa-kālau nāvasthāṁ yogo hy ayam apekṣate

TRANSLATION

There is no consideration of birth, family, gender, quality, work, etc., nor is there any
consideration of time, place, and circumstance in committing oneself to the process of
nyāsa-yoga.

TEXT 15

brahma-kṣatra-viśaḥ śūdrāḥ striyaś cāntarajās tathā

sarva eva prapadyeran sarva-dhātāram acyutam

TRANSLATION

Anyone, whether they be brāhmaṇas, kṣatriyas, vaiśyas, śūdras, women, antyajas, or

anyone else, should fully take shelter of Lord Acyuta, the master of all living entities,
through the medium of this yoga.

NOTE: Here liṅga (gender) is separately mentioned from jāti (varṇa by birth) and kula
(lineage). Brāhmaṇa, kṣatriya, vaiśya, and śūdras are mentioned and then women are separately
mentioned.

TEXT 16

prapattiṁ kārayanty eva sarva-bhūtāni sādhavaḥ

anapāyahatā sā tu tasya tasyāśu siddhi-dā
                                                            
4
Translation of aniṣṭa as anartha from SB 1.7.6.
 TRANSLATION

Thus great devotees make everyone to surrender to the Supreme Personality of Godhead
without reservation. The result obtained from this process is not finished even if one leaves
the process in between; when he starts again, he starts from where he left5. Thus one can
achieve the results very fast by this process.

TEXTS 17‒19

prapattir ānukūlyasya saṅkalpo ’pratikūlatā

viśvāso varaṇaṁ nyāsaḥ kārpaṇyam iti ṣaḍ-vidhā

kṛtānukūlya-saṅkalpaḥ prātikūlyaṁ vivarjayet

viśvāsaśālī kṛpaṇaḥ prārthayan raksaṇaṁ prati

ātmānaṁ nikṣipati yad vipra-devasya pādayoḥ

sā prapattir iyaṁ sadyaḥ sarva-pāpa-pramocanī

TRANSLATION

Prapatti or the process of surrender consists of six limbs –

1. Anukūlatā or Acceptance of things favorable to devotional service,
2. Pratikūla-varjana or Rejection of unfavorable things,
3. Rakṣāyām viśvāsaḥ or Conviction that Kṛṣṇa will give protection,
4. Acceptance of the Lord as one’s guardian or master6,
5. Full self-surrender unto the lotus feet of the Lord and his devotees,
6. Humility7.
This prapatti (process of surrender) quickly rids one of all the sinful reactions or all
unwanted things (anarthas)8.

NOTE: This is remarkable, as the most famous śloka of surrender that is described in Hari-
bhakti-vilāsa (and Cc Madhya 22.100) and is widely preached by Prabhupāda is found herein as
it is, with all its meanings. Bhāradvāja Saṁhitā not only mentions this śloka, but explains each
and every item of it in detail in upcoming chapters. Thus it is uniquely connected to Gauḍīya
Vaiṣṇava philosophy. The word prapatti for surrender is famous in Śrī Vaiṣṇavas, it is
considered their property. Now in Navadvīpa-dhāma-māhātmya, Śrīla Bhaktivinoda Ṭhākura
mentions that Lord Caitanya Mahāprabhu took two points from each of the four sampradāyas
into His acintya-bhedābheda tattva. The points that He took from Śrī Vaiṣṇava sampradāya were

                                                            
5
From the Sanskrit commentary – anapāya means that which is continuous. Anapāya-hatā means that which
doesn’t need the process to be continuous, or that which kills the effect of discontinuity of process.
6
Meaning of nyāsa is same that of ātma-nikṣepa (see śloka no.7 of this chapter). Also see verse 19.
7
Translation from Cc Madhya 22.100.
8
Translation in line with Bg 18.66, sarva-pāpebhyo mokṣayiṣyāmi, which doesn’t mean that getting rid of sins is the
main result; the main result here is to get rid of all anarthas and achieve Kṛṣṇa-prema.
1. ananya-bhakti or unalloyed devotion, free from karma or jñāna, and 2. bhakta-jana-sevā or
service to the devotees. If you analyze these limbs of prapatti then it is evident that it is ananya-
bhakti. Thus it is not surprising why Bhāradvāja Saṁhitā appears uniquely similar to Gauḍīya
Sampradāya’s teachings.

TEXT 20

ārtānām āśu phala-dā sakṛd eva kṛtā hy asau

dṛptānām api jantūnāṁ dehāntara-nivāriṇī

TRANSLATION

Even if just once properly executed, this process of surrender (prapatti) gives immediate
results to those who are fully disgusted with the material existence and who cannot tolerate
even a moment’s bondage in the material world. Prapatti liberates even those who are
proud of their material existence, from getting another material body.

TEXT 21

eṣā ca trividhā jñeyā karaṇa-traya-bhedataḥ

guṇa-traya-vibhedād apy ekaikā trividhā punaḥ

TRANSLATION

This prapatti is divided in to three based on the means by which it is executed (body, mind,
and words). Each of these divisions is again divided into three based on the mode of nature
(goodness, passion, and ignorance) it is executed in. Thus there are a total of nine divisions.

TEXT 22

praṇāmāṅkana-mukhyena nyāsa-liṅgena kevalam

gurv-adhīnā hi bhavati prapattiḥ kāyikī kvacit

TRANSLATION

When surrender to guru is primarily visible only in paying obeisances (sāṣṭāṅga-

praṇāma etc.), decorating body with cakra etc signs, and marking the body with tilaka, it is
called surrender by body (kāyikī prapatti). Such a prapatti is executed mainly under direct
instructions of the Guru. The word kvacit indicates that such a prapatti is also not
continuous or unbroken.

TEXT 23

avijñātārtha-tattvasya mantram īrayataḥ param

gurv-adhīnasya kasyāpi prapattir vācikī bhavet
 TRANSLATION

The surrender of one who gets the mantras from guru and is simply chanting them without
properly knowing (internalizing) the meaning and philosophy, is known as surrender by
words (vācikī prapatti).

TEXT 24

nyāsa-liṅgavatāṅgena dhiyārtha-jñasya mantrataḥ

upāsita-guroḥ samyak prapattir mānasī bhavet

TRANSLATION

When surrender to guru is done with body decorated with tilaka, cakra, etc., with
obeisances, with chanting mantras, properly knowing (internalizing) their meaning and
philosophy with mind and intelligence, it is called surrender by mind (mānasī prapatti). In
such a prapatti a disciple fully understands the meaning and order of the guru and
sincerely tries to execute it following all the six limbs of surrender (as previously
mentioned)9. Such a prapatti is called samyak or perfect.

TEXT 25

yadīcchan pratikūlāni sarva-bhūtānukampinam

prapadyate hariṁ mohāt sā prapattis tu tāmasī

TRANSLATION

One who surrenders to the Supreme Personality of Godhead Hari (who is compassionate to
all living entities) out of illusion, being envious, proud and desiring adverse results like
causing violence to other living entities, is said to have prapatti in the mode of ignorance.

NOTE: Compare with SB 3.29.8, purport, “To act under the direction of a bona fide spiritual
master with a motive to satisfy the Supreme Personality of Godhead is pure devotional service.
But if one has a motive for personal sense gratification, his devotional service is manifested
differently. Such a man may be violent, proud, envious and angry, and his interests are separate
from the Lord’s.

One who approaches the Supreme Lord to render devotional service, but who is proud of his
personality, envious of others or vengeful, is in the mode of anger. He thinks that he is the best
devotee. Devotional service executed in this way is not pure; it is mixed and is of the lowest
grade, tāmasaḥ. Śrīla Viśvanātha Cakravartī Ṭhākura advises that a Vaiṣṇava who is not of good
character should be avoided. A Vaiṣṇava is one who has taken the Supreme Personality of
Godhead as the ultimate goal of life, but if one is not pure and still has motives, then he is not a
                                                            
9
From the Sanskrit commentary – ācāryān mūla-mantrāvagatya tad-arthānusandhāna-pūrvakam-ācāryānujñāyāṁ
kriyamāṇānukūlyādibhir aṅgair viśiṣṭā prapattir mānasī prapattir ity arthaḥ.
Vaiṣṇava of the first order of good character. One may offer his respects to such a Vaiṣṇava
because he has accepted the Supreme Lord as the ultimate goal of life, but one should not keep
company with a Vaiṣṇava who is in the mode of ignorance.”

TEXT 26

abhīpsan vividhān kāmān yad akāmaika-vatsalam

prapadyate hṛṣīkeṣaṁ tām imāṁ rājasīṁ viduḥ

TRANSLATION

One who surrenders unto the Supreme Personality of Godhead Hṛṣīkeśa (who is the master
of the senses and who is fuly affectionate only ṭo devotees who do not have any material
desires), to fulfill various material desires including name and fame (both in this world or
in the next) is said to have prapatti in the mode of passion.

NOTE: Sanskrit Commentary from Ramanuja Sampradaya says that both in the 25th and 26th
verses the names of the Lord that are used are completely opposite to the desire of the
worshipper. In verse 25th Lord is described as sarva-bhūtānukampinaḥ (compassionate to all
living beings) while the worshipper desires to cause violence as a result of his bhakti. Similarly
in present verse, Lord is described as akāmaikavatsalaḥ (who is affectionate to one who
worships Him without any material desires) while the worshipper is worshipping Him to fulfill
all kinds of material desires.
This indicates separatist mentality as described in SB 3.29.9, verse and purport, “The worship of
Deities in the temple by a separatist, with a motive for material enjoyment, fame and opulence, is
devotion in the mode of passion.” Purport, “The word "separatist" must be understood carefully.
The Sanskrit words in this connection are bhinna-dṛk and pṛthag-bhāvaḥ. A separatist is one who
sees his interest as separate from that of the Supreme Lord. Mixed devotees, or devotees in the
modes of passion and ignorance, think that the interest of the Supreme Lord is supplying the
orders of the devotee; the interest of such devotees is to draw from the Lord as much as possible
for their sense gratification. This is the separatist mentality. Actually, pure devotion is explained
in the previous chapter: the mind of the Supreme Lord and the mind of the devotee should be
dovetailed. A devotee should not wish anything but to execute the desire of the Supreme. That is
oneness. When the devotee has an interest or will different from the interest of the Supreme
Lord, his mentality is that of a separatist. When the so-called devotee desires material enjoyment,
without reference to the interest of the Supreme Lord, or he wants to become famous or opulent
by utilizing the mercy or grace of the Supreme Lord, he is in the mode of passion.”

TEXT 27

parityajyākhilān kāmān bhaktyaivātmeśvaraṁ harim

prapadyate dāsya-ratir yad eṣā sā tu sāttvikī

TRANSLATION
One who surrenders unto the Supreme Personality of Godhead Hari, who is the soul of his
soul, by unalloyed devotional service, giving up all kinds of material desires, and desiring
only and only to become the servant (of servant10) of the Lord, dāsya-rati, is said to have
prapatti in the mode of goodness.

TEXT 28

hīnāhīnatamaś caiva rajasā tamasā kṛtāḥ

sattvena yāḥ prayujyante mukhyās tāḥ parikīrtitāḥ

TRANSLATION

Prapatti in the mode of passion is of much lower a category and that in the mode of
ignorance is in the lowest category, i.e. both these are not recommended. Only surrender in
the mode of goodness is glorified and recommended.

TEXT 29

sattvajā mānasī tv ekā tatra mukhyatamā matā

tayā hi paramāṁ siddhiṁ sadyo yānti manīṣiṇaḥ

TRANSLATION

Out of all the nine types of prapatti, only the one that is sattvikī and performed by mind
(mānasī) is considered the foremost. Only by such a prapatti an intelligent person quickly
achives the highest perfection.

TEXTS 30‒31

praṇāmaḥ kīrtanaṁ vāpi smaraṇaṁ vāpi kevalam

ekaikam api cāṅgānāṁ prapattiḥ prājña-saṁśrayāt

anvayād api caikasya samyaṅ nyastātmano harau

sarva eva pramucyeran narāḥ pūrve pare tathā

There are different limbs of bhakti like paying obeisances [praṇāma], śravaṇa, kīrtana,
smaraṇa, etc. Prapatti can be practiced through any of these limbs under the shelter or
guidance of a bona-fide spiritual master. Prapatti, if thus directly and perfectly practiced,
even through one of the limbs, throwing oneself fully unto Lord Hari [full surrender], one
will achieve complete liberation from material bondage, so also will one’s many past and
future generations.

                                                            
10
As prapatti is the main subject of Śrī Vaiṣṇavas and as the concept of servant of servant of devotees is borrowed
by Lord Caitanya from Śrī sampradāya, it is fitting here to translate dāsya-rati as being servant of the servant.
 TEXT 32

bāla-mūka-jaḍāndhāś ca paṅgavo badhirās tathā

sad-ācāryeṇa saṁdṛṣṭāḥ prāpnuvanti parāṁ gatim

TRANSLATION

Everyone blessed by the glance of a bona fide spiritual master attains the highest
destination, even if they happen to be children, dumb, dull-witted, blind, lame or deaf.

TEXT 33

guruṇā yo’bhimanyeta guruṁ vā yo’bhimanyate

tāv ubhau paramāṁ siddhiṁ niyamād upagacchataḥ

TRANSLATION

Disciples, either by accepting the shelter of their spiritual master or by being accepted by
him, will definitely attain the highest perfection.

TEXT 34

jñānatas tv anupetasya brahmacaryam abhīpsataḥ

vṛthaivātma-samit-kṣepo jāyate kṛṣṇa-vartmani

TRANSLATION

The efforts of those who attempt to approach Lord Kṛṣṇa but cultivate only book
knowledge of the process of nyāsa-yoga and merely desire to become disciples but never
actually take shelter of the guru through dīkṣā, are bound to be fruitless, just like casting
wood into fire which simply burns it down.

TEXT 35

śāstrādiṣu sudṛṣṭāpi sāṅgā saha phalodayā

na prasīdati vai vidyā vinā sad-upadeśataḥ

TRANSLATION

“Even if one is fully conversant with the Vedic scriptures [śāstras] along with their
corollaries [aṅgas], one remains unable to please the presiding goddess of knowledge,
Vidyā-devī, if one does not take shelter of a bonafide guru and follows his transcendental
instructions [sad-upadeśa]. Thus she refrains from bestowing spiritual11 rewards upon such
a person.
                                                            
11
Sanskrit commentary – vidyā brahmavidyā na prasīdati.
 TEXT 36

kāmaṁ loka-pramāṇasya kāmāḥ siddyanti kāminaḥ

gṛhīta-sat-padasyaiva nirapāya-phalodayaḥ

TRANSLATION

Usually people surrender to fulfill all types of material desires. They will get only their
material desires fulfilled (and not get liberation). But one who really surrenders according
to the proper system of śāstras (without material desires) will get complete liberation from
the modes of material nature.

TEXT 37

nyāse vāpy arcane vāpi mantram ekāntinaḥ śrayet

avaiṣṇavopadiṣṭena mantreṇa na parā gatiḥ

TRANSLATION

In the matter of surrendering, either performing nyāsaḥ (tilaka, body marks etc.) or
performing arcana (deity worship), the initiation must be received from a guru who is fully
surrendered to no one else than Lord Viṣṇu. By the mantras received from an avaiṣṇava
guru one can never reach the highest perfection.

TEXT 38

prapitsur mantra-nirataṁ prājñaṁ hita-paraṁ śucim

praśāntaṁ niyataṁ vṛttau bhajed dvija-varaṁ gurum

TRANSLATION

Thus, one who is desirous of surrendering with faith, should take shelter of a guru who is
always engaged in chanting the mantra and is a knower of bhakti-siddhānta (prājñam), is
always engaged, without any desire for personal benefit, in showering mercy on fallen souls
(hita-param), who is always pure in heart or free of sins, peaceful, and always committed to
his prescribed duties12 (ordained by his guru or by varṇāśrama). Such a guru should be the
best of the twice-born (dvija-varam meaning brāhmaṇa).

TEXT 39

sapta-pūruṣa-vijñeye santataikānti-nirmale
kule jāto guṇair yukto vipraḥ śreṣṭhatamo guruḥ

                                                            
12
The word vṛtti here will be elaborated upon later in this chapter as consisting of six limbs. Last part of this chapter
describes vṛtti in detail with all intricacies.
 TRANSLATION

The best guru of all is a learned brāhmaṇa endowed with good qualities who has taken
birth in a sinless lineage of devotee ancestors, traceable up to seven generations.

TEXT 40

svayaṁ vā bhakti-sampanno jñāna-vairāgya-bhūṣitaḥ

sva-karma-nirato nityam arhaty ācāryatāṁ dvijaḥ

TRANSLATION

Even if a twice-born brāhmaṇa [dvija] happens to have some non-devotees in his family
line, or has not been fortunate to take birth in a renowned family of pure devotees, he
nevertheless always deserves to be an ācārya if he is endowed with all good qualities like
knowledge and renunciation, is engaged in his prescribed duties [sva-karma], and is
steeped in loving devotion to the Lord.

TEXT 41

nācāryaḥ kula-jāto’pi jñāna-bhakty-ādi-varjitaḥ

na ca hīna-vayo-jātiḥ prakṛṣṭānām anāpadi

TRANSLATION

On the other hand, one cannot become an ācārya even if one is born in a great family line
(as mentioned before) but is devoid of jñāna, bhakti, good qualities, etc. Also, unless there
is an emergency, an ācārya from a lower birth or age should not initiate a person from a
higher birth or age.

NOTE:

Family Qualities Can become Guru?

Brāhmaṇa  (verse 39)

Brāhmaṇa
Kṣatriya  in absence of brāhmaṇa
Vaiṣya  in absence of kṣatriya
Śūdra  (verse 42)
Brāhmaṇa  (verse 40)

Kṣatriya
Kṣatriya  in absence of brāhmaṇa
Vaiṣya  in absence of kṣatriya
Śūdra  (verse 42)
Vaiṣya Brāhmaṇa  (verse 40)
 Kṣatriya  in absence of brāhmaṇa
Vaiṣya  in absence of kṣatriya
Śūdra  (verse 42)
Brāhmaṇa  (Prabhupāda selected mainly
from these)
Śūdra Kṣatriya  in absence of brāhmaṇa
Vaiṣya  in absence of kṣatriya
Śūdra  (verse 42)

Above table is for devotees. Non-devotees cannot become guru as already established in verse
nos. 37 and 41.

TEXT 42

na jātu mantradā nārī na śūdro nāntarodbhavaḥ

nābhiśasto na patitaḥ kāma-kāmo’py akāminaḥ

TRANSLATION

Even then, a woman, a śūdra and an antyaja can never act as initiating gurus, nor can
anyone who is accused of a great sin or is fallen. And an aspiring disciple who is already
accomplished in detachment (akāmī) should never accept a guru who is infected with
material desires.

TEXT 43

striyaḥ śūdrādayaś caiva bodhayeyur hitāhitam

yathārhaṁ mānanīyāś ca nārhanty ācāryatāṁ kvacit

TRANSLATION

Women, śūdras, etc., can give ethical and moral instructions and are also worthy of respect
as per their qualifications and conditions but are not entitled to get the position of ācārya.

TEXT 44

kim apy atrābhijāyante yoginaḥ sarva-yoniṣu

pratyakṣitātma-nāthānāṁ naiṣāṁ cintyaṁ kulādikam

TRANSLATION

But, because perfect yogis (or nitya-siddha devotees) who are on the stage of yoga-
pratyakṣa (i.e. are self-realized – seeing God face-to-face), pratyakṣitātma-nātha, may take
birth in any family tradition, in such cases no consideration of kula, gender, etc. as
mentioned earlier apply (they can become ācāryas).

TEXTS 45‒46

viśvātmanyātmano nyāsaṁ dhiyā vṛttiṁ ca śāśvatīm

mantreṇoccārayed yas tu sa ācāryaḥ paro mataḥ

śānto ’nasūyuḥ śraddhāvān gurv-arthārthātma-vṛttikaḥ

śuciḥ priya-hito dāntaḥ śiṣyaś cokto manīṣibhiḥ

TRANSLATION

Great devotees have described the qualities of a disciple as follows: He is peaceful or

undeviated in mind, free from envy or faultfinding, greatly faithful to the guru, clean,
always eager to act for guru’s benefit, performs all activities only for the satisfaction of
guru (even his occupation for earning livelihood), and has his senses and mind fully under
his control.

TEXT 47

na mattonmatta-patitā-bhiśasta-krūra-nāstikāḥ
nānārthino na cājñātāḥ kartavyā mantra-gāminaḥ

TRANSLATION

And disciples not to be accepted are described as follows: One who is mad or intoxicated,
fallen to engage in four kinds of sins, accused or known for performing four kinds of sins,
cruel and envious, unfaithful and disloyal to vedic literatures and guru-paramparā, not of
fixed goal to surrender only to Viṣṇu 13 or having different material agendas, and not
tested14.

TEXT 48

strīṇāṁ ca pati-mitrādīn anatikramya sattamān

anujñayā vāpy anyebhyaḥ smṛto mantra-parigrahaḥ

TRANSLATION

And these females can be accepted as disciples: one who has got permission (for initiation)
from her husband, father, or elders under whose protection she is serving, and is not
                                                            
13
SB 11.13.30.
14
According to pañcarātrikī vidhi, a guru should test his disciple for at least one year after the disciple formally
takes shelter. Then when guru is satisfied, he can give him dīkṣā. (See SB 4.8.32, purport; Hari-bhakti-vilāsa 1.73-
78)
transgressing their orders. It is understood here that these husband etc are men of good
qualities. In case they are not good men, women can be given initiation even without their
consent. A woman who do not have any protector like husband, father, brother, etc. can
also be given initiation without need for their consent.15

TEXT 49

vaidikās tāntrikāś caiva yathārthā laukikās tatha

prapattau vihitā mantrās tatra tatra vyavasthayā

TRANSLATION

Regarding which mantras should be given, it should be decided by the guru according to
the eligibility of the disciples present for surrender. He can bestow upon them either
vaidika, tāntrika, or laukika mantras. Vaidika mantras are given to those belonging to first
three varṇas; tāntrika mantras are to be given to śūdras, women, and other anulomajās
[born of proper marital matches]; and laukika mantras are to be given to pratilomajās
[those born of improper marital matches]16.

TEXT 50

nyāsino nyāsa eva syān niṣṭhā tatpūrvikāḥ kriyāḥ

vyāpakairnaiṣṭhikair vānyaiḥ kuryāt te ’py arpaṇe matāḥ

TRANSLATION

One who has been thus initiated and has got his prapatti-mantra should have firm faith in
his mantra and should always chant it. And whatever worship, etc. activities he does he
should do it with this mantra. Or even if he does these other activities with other mantras
[viz. vyāpaka-mantras like viṣṇu-gāyātri-āmnāta, mantra of six, eight, or twelve syllables,
etc.], he should meditate that although these are different mantras from his prapatti-
mantra still because of the word namaḥ in these mantras they are also ultimately referring
to surrender.

TEXT 51

kareṇa sparśayan gātraṁ mantravid bhāvayed dṛśāḥ

eṣā vā sarva-varṇānāṁ dīkṣety āha muniḥ svayam

TRANSLATION

                                                            
15
The last three statements are from the Sanskrit commentary.
16
The last statement is from the Sanskrit commentary and also confirmed in ślokas later in this chapter.
Touching the body of his disciple, ācārya (who is eligible to give mantra) should throw his
sight on him and thus give him initiation. This is the process of initiation for all varṇas as
spoken by the muni himself.

TEXT 52

yāṁ siddhiṁ vaiṣṇavair mantrair ādhatte vaiṣṇavo guruḥ

sarva-veda-dharo ’py anyo nānyaiḥ kurvīta tādṛśīm

TRANSLATION

The perfection which a disciple acquires by accepting a vaiṣṇava-mantra from a bonafide

vaiṣṇava spiritual master cannot be achieved by accepting any other mantra from anyone
else, although the ācārya may be a knower of all the Vedas.

TEXTS 53‒54

vaidikās tāntrikāś caiva dvaye mukhyā dvijanmanām

śūdrānuloma-jātīnāṁ mantrāḥ syus tāntrikāḥ param

bhāṣākhyā laukikā mantrāḥ prapatty-artha-vibhāvanāḥ

sarvebhyaḥ pratilomebhyo deyāḥ kāmaṁ dvijātibhiḥ

TRANSLATION

Therefore only a twice-born vaiṣṇava should give mantras. To a disciple who is twice-born
he should give either vaidika or tāntrika mantras. To a disciple who is a śūdra or
anulomaja [of favorable birth] he should give tāntrika mantras. To a disciple who is
pratilomaja [of unfavorable birth] he should give laukika mantras [mantras in local
language] which reflect the meaning of surrender.

TEXT 55

mantraṁ niyatam agryāṇāṁ yo hīnāya prayacchati

sa vai hīna-gurur nindyas tena sārdhe pataty adhaḥ

TRANSLATION

If a spiritual master gives a vaidika mantra to a non-dvija or a tāntrika mantra to a

pratilomaja, he falls down along with his disciples. Such a guru is to be considered lowly
and reprehensible.17

TEXT 56

                                                            
17
It should be remembered that pratilomaja means those having qualities of pratilomaja.
 tad evaṁ svocitair eva mantrair mantravid āśrayāḥ
śrayeyuḥ śaraṇaṁ sarve sarva-bhūteśvaraṁ harim

TRANSLATION

Because Lord Hari is the master of all living entities, anyone can take His shelter by
approaching a bonafide spiritual master and be initiated in an appropriate mantra for
himself as described before.

TEXT 57

puṇye ’nukūle samaye deśe bhāgavate śubhe

nimajjya niyatas tīrthe praṇityāśrayed gurum

TRANSLATION

When the time period is pious and favorable, within Lord Hari’s dhāma, a disciple should
take bath in a holy river, surrender unto his guru and start serving him regularly.

TEXT 58

ācāryaś copasannāya bhaktyābhyarcya janārdanam

gurūn praṇamya mantreṇa prapattiṁ pratipādayet

TRANSLATION

Ācārya should also worship Lord Janārdana (maintainer of all living entities) and pay
obeisances to his spiritual master and guru-paramparā. Then he should give shelter to the
disciple who has properly approached him, with appropriate mantras strictly in line with
the instructions of guru-paramparā.

TEXT 59

atha strī-śūdra-saṅkīrṇā-nirmalāpatitādiṣu
ananyenānya-dṛṣṭau ca kṛtāpi na kṛtā bhavet

TRANSLATION

If one surrenders to a woman, śūdra, saṅkīrṇa (one of mixed birth), one who has not
accepted an ācārya, or a sinful and fallen person, his initiation is useless or as if not done.
This is so even if he takes shelter with unalloyed attitude.

TEXT 60

ato ’nyatrāśu vidhivat kartavyā śaraṇāgatiḥ

upadeṣṭā tu mantrasya mūḍhaḥ pracyavate hy adhaḥ
 TRANSLATION

Such a disciple should quickly take shelter of another spiritual master who is bonafide
according to rules and regulations. A foolish person (as described in 59th verse), who
becomes a spiritual master by giving mantras, falls down.

TEXT 61

anāder vāsanā-yogād viparītād ihātmanaḥ

smṛtir na jāyate viṣṇau kuta evārpaṇe matiḥ

TRANSLATION

From time immemorial conditioned souls in this world are addicted to sense gratification
which is opposed to their real self interest. This prevents them from even remembering
Lord Viṣṇu, what to speak of understanding the necessity of surrendering to Him.

TEXT 62

sva-pāpa-saṁbhavād eva kulāt saṁsargato ’nyataḥ

deśāt kālāt svabhāvāc ca prapadyante na keśavam

TRANSLATION

People do not surrender to Lord Keśava (1) because of the influence of their own sinful
reactions, (2) because of being born in atheistic families, (3) as a result of associating with
non-devotees, (4) due to unfavorable time, place, and circumstances, and (5) because of
their own demoniac nature.

TEXT 63

avijñāya sadā śuddhaṁ narā nārāyaṇaṁ prabhum

aśuddhānām aho ’nyeṣāṁ dāsyam icchanty abuddhayaḥ

TRANSLATION

Instead of surrendering to Lord Nārāyaṇa, unintelligent people want to surrender to

demigods like Lord Brahmā, Lord Śiva, and to persons in the clutches of material modes.
They do not know that Lord Nārāyaṇa is eternally pure [unaffected by the material modes]
and is the eternal master of all living entities.

TEXT 64

kecit sarveśvaraṁ viṣṇum aśeṣa-duritāpaham

 kāma-kāmāḥ prapadyante na te dāsyaṁ paraṁ viduḥ

TRANSLATION

Although Lord Viṣṇu, the master of all living entities, can remove all sins and material
attachments, some people surrender unto Him for fulfilling their material desires. Such a
surrender is not the best and doesn’t bestow one with the highest perfection of human life.

TEXT 65

bahu-janma-kṛtaiḥ puṇyair ātmanaḥ kṣīṇa-kalmaṣāḥ

hariṁ santaḥ prapadyante tad-dāsyaika-phalārthināḥ

TRANSLATION

On the other hand, saintly devotees who are sinless and have acquired pious credits over
the span of many births, surrender unto Lord Hari only to engage in His service. This kind
of surrender is the best and the highest perfection of human life.

TEXT 66

kṛtināṁ vīta-mohānāṁ keśave nihitātmanām

svadate kevalaṁ dāsyaṁ sva-dharma-karaṇādikam

Such devotees, free from delusion and completely surrendered unto Lord Keśava, do not
take pleasure in anything other than serving the Lord. They continue following their
varṇāśrama duties as well [understanding this to be the Lord’s order18].

TEXT 67

vāsudevaṁ prapannānāṁ tad-dāsyaika-rasātmanām

bhedo vīta-bhayānāṁ hi nātra kaścit paratra vā

TRANSLATION

For one thus completely surrendered unto Lord Vāsudeva, taking pleasure only in His
service, and thus being free from all fear, there is no difference whatsoever whether he lives
in the material or in the spiritual world.

From Sanskrit Commentary: This parallels SB 6.17.28,

nārāyaṇa-parāḥ sarve na kutaścana bibhyati

svargāpavarga-narakeṣv api tulyārtha-darśinaḥ
                                                            
18
See śloka 69-70.
“Devotees solely engaged in the devotional service of the Supreme Personality of Godhead,
Nārāyaṇa, never fear any condition of life. For them the heavenly planets, liberation and the
hellish planets are all the same, for such devotees are interested only in the service of the Lord.”

TEXT 68

iha śruty-ādi-niyatā vṛttir eva svayaṁ phalam

paratra ca pareśasya kāmāt kāma-pravṛttayaḥ

TRANSLATION

Because at both the places Lord can be served i.e. Lord’s desires can be fulfilled. In the
material world Lord’s desire is known by the medium of scriptures and guru-paramparā.
In the spiritual world Lord’s desires are automatically known by the soul as soon as He
desires. Thus the soul can engage in activities according to Lord’s desire anywhere.

TEXT 69

nikṣipyātmānam ātmīyam aśeṣam akhilātmani

kriyāś ca sakalās tatra vartante vīta-kalmaṣāḥ

TRANSLATION

Those who are thus free of contamination, completely surrender unto the Lord, who is
Supersoul of everyone, alongwith all their possesions. They execute even their prescribed
varṇāśrama duties as an offering to the Lord.

TEXT 70

manyante ca svakīyān naḥ sva-prītyai svocitāṁ svayam

nāthaḥ svakīya-sevāṁ tāṁ vṛttiṁ kārayatīti vai

TRANSLATION

They think, “Dear Lord is engaging us, the surrendered, in His appropriate service for His
own pleasure.”

TEXT 71

yathā prapattir vihitā bhagavac-caraṇābjayoḥ

tathaiva tatra vṛttiś ca kāryā guru-nideśataḥ

TRANSLATION
It is thus described that devotees should practice prapatti [surrender] unto the Lord’s lotus
feet as well as conduct their vṛtti [activities] under the guidance of a bonafide spiritual
master.

TEXT 72

vṛttiś ca vihitācāraḥ pratiṣiddha-vivarjanam

dṛṣṭir bhaktis tathā lakṣma satāṁ seveti ṣaḍ-vidhā

TRANSLATION

Just like prapatti, vṛtti also consists of six limbs:

1. Vihitācāra [prescriptions]
2. Niṣiddha-varjana [prohibitions]
3. Dṛṣṭi or bhagavat-tattva-jñāna [knowledge of the relationship of the soul,
Supersoul, and nature]
4. Bhakti [services such as Deity worship]
5. Lakṣma [Vaiṣṇava marks like tilaka, kaṇṭhīmālā, etc.]
6. Vaiṣṇava-sevā [service to the devotees].

TEXTS 73‒74

ananya-ratir atyantaṁ vihitāni samācaran

varjayan pratiṣiddhāni veda-vedānta-tattvavit

arcādiṣv arcayan viṣṇum aṅkito hari-lāñchanaiḥ

sevate yad gurūn bhaktyā seyaṁ vṛttiḥ parā matā

TRANSLATION

One who has got the dṛṣṭi or right vision [meaning he has understood the real purport of
the Vedas and Vedānta19, Bhakti-siddhānta or the eternal principles of bhakti], follows all
the other limbs of vṛtti with unalloyed attachment to the Lord. He follows all prescriptions,
avoids all proscriptions, worships the Deities of Lord Viṣṇu only, endows himself with
Vaiṣṇava marks like tilaka, and serves guru and Vaiṣṇavas with devotion.

TEXT 75

svābhāviko ’sya sambandhaḥ puṁso yaḥ paramātmanā

tasyaiva bodho nyāsākhyaḥ prathamaṁ yāty upāyatām

TRANSLATION
                                                            
19
Gloss of the limb dṛṣṭi from the Sanskrit commentary.
All living entities have an eternal relationship with the Supreme Lord. Knowledge of this
relationship is known as nyāsa. Once acquired, this knowledge becomes the means to re-
establish their eternal relationship with the Supreme Lord.

TEXT 76

sa evopary upary asya parāṁ prītim upāvahan

vṛtty-ākhyāṁ phalatāṁ yāti tad evāmṛtam ucyate

TRANSLATION

This knowledge makes him gradually advance in Kṛṣṇa consciousness and ultimately reach
the platform of love of Godhead or pure devotional service, which is the highest stage of
vṛtti. This is actual liberation.

TEXTS 77‒80

yā svadharmeṣv abhiratiḥ sā bhavaty anukūlatā

varjanaṁ pratiṣiddhānāṁ tathaiṣā pratikūlatā

veda-vedānta-vijñānaṁ viśvāso goptari svayam

goptṛtva-varaṇād anyan na viṣṇor arcanādikam

prapatter hy ātmani kṣepo dāsya-cihnaika-lakṣaṇaḥ

satāṁ deśika-mukhyānāṁ sevāṁ kārpaṇyam ucyate

ataḥ prapattir eveha vṛttir bhavati śāśvatī

tasyaivāsmīti bodhātmā prapattir vṛttir eva ca

TRANSLATION

There is an eternal relation between prapatti and vṛtti. For one who is completely aware “I
belong to that Supremely Personality of Godhead only,”20 prapatti becomes eternal vṛtti.
This relationship is as follows:

Prapatti Vṛtti
Anukūlatā (accepting the favorable) Vihitācāra (presrciptions)
Pratikūla-varjana (rejecting the unfavorable) Niṣiddha varjana (proscriptions)
Rakṣāyāḥ viśvāsa (faith that Lord protects) Dṛṣṭi (Bhagavat-tattva-jñāna)
Goptṛtve varaṇam (Faith that Lord maintains) Bhakti (Deity worship etc services)

                                                            
20
See Cc Madhya 22.101
Also Vālmīki Rāmayana, Yuddha kāṇḍa 12.20 describe the same thing as mentioned in commentary to verse ṇo. 11 
Ātmanikṣepa (Full surrender) Lakṣma (vaiṣṇava marks like tilaka)
Kārpaṇya (Humility) Vaiṣṇava sevā (service to devotees)

TEXT 81

tad evaṁ bhagavān prītaḥ prapattyā sādhanaṁ param

tathaiva vṛtti-vapuṣā prītaḥ phalam api svayam

Actually pure devotional service is not attained by prapatti. By prapatti the Supreme Lord
is pleased and then by His mercy alone one attains pure devotional service.

TEXT 82

vihitāntargatāny eva dṛṣṭy-ādīni tathāpi tu

teṣāṁ viśeṣam ānyatvāt pṛthak cāṅgatayā vidhiḥ

TRANSLATION

From the six limbs of vṛtti, the limbs dṛṣṭi, bhakti, and lakṣma are already included in the
limb vihitācāra. Still they are mentioned as separate limbs in order to show their special
significance.

TEXT 83

niṣiddhāntargatāny eva viruddhāny akhilāny api

hānaṁ sarvasya caikāṅgaṁ pṛthag vyācakṣate pare

TRANSLATION

Prohibition of activities that are opposite to the limbs vihitācāra, dṛṣṭi, bhakti, lakṣma, and
vaiṣṇava-sevā are already included in the limb niṣiddha-varjana. They are not separately
mentioned.

TEXT 84

ānukūlyasya saṅkalpāt prātikūlyasya varjanāt

prāpte samaste ’pi tathā viśvāsādeḥ pṛthag-vidhiḥ

TRANSLATION

The first two limbs of prapatti, anukūlatā and pratikūla-varjana, includes all of its other
four limbs. Still they are mentioned as separate limbs in order to show their special
significance.
 TEXT 85

na karma hīnaṁ jñānena na tat tena na te api

bhaktyā tābhyāṁ na sā tāni na vairāgyeṇa tan na taiḥ

TRANSLATION

Neither karma (vihitācāra21) without jñāna (bhagavat-tattva-jñāna), nor bhagavat-tattva-

jñāna without vihitācāra fully satisfies the Supreme Lord.
Bhakti (bhakti, lakṣma, and vaiṣṇava-sevā) doesn’t fully satisfy the Supreme Lord without
bhagavat-tattva-jñāna.
Bhagavat-tattva-jñāna doesn’t fully satisfy the Supreme Lord without bhakti, lakṣma, and
vaiṣṇava-sevā.
Neither all these without vairāgya (niṣiddha-varjana) fully satisfy the Supreme Lord; nor
niṣiddha-varjana without all these fully satisfy the Supreme Lord.
Thus to fully satisfy the Supreme Lord we have to follow all the limbs of vṛtti together.

TEXT 86

vihitācaraṇaṁ karma vairāgyaṁ nindya-varjanam

jñānaṁ sudṛṣṭir bhaktis tu hari-cihna-samāśrayā

In the previous verse:

Karma means vihitācāra, Vairāgya means niṣiddha-varjana, Jñāna means dṛṣṭi or
Bhagavat-tattva-jñāna, Bhakti means bhakti (deity worship etc service) combined with
lakṣma and vaiṣṇava-sevā

TEXT 87

evaṁ catur-vidhām enāṁ prīti-rūpāṁ hareḥ svayam

yo vṛttim avamanyeta na hi tasyāsti niṣkṛtiḥ

TRANSLATION

Thus vṛtti can also be said to consist of four limbs. This vṛtti is very dear to Lord Hari
Himself. One who disregards it cannot be purified of his sin by any amount of atonement.

TEXT 88

na devatāntaraparā na ca kasyāpi sādhanam

paraṁ prasāda evaiṣā vṛttir viśvātmano hareḥ

TRANSLATION
                                                            
21
Gloss meanings taken from the next verse.
This vṛtti is not meant to be performed for demigods. Nor is it meant to be performed to
fulfill any other desire. It is meant only to please the Supreme Personality of Godhead Lord
Hari, who is situated in everyone’s heart and in every atom. This vṛtti is His supreme
mercy.

TEXT 89

dehasyātyantika-laye mokṣākhye sati sā punaḥ

niḥśreyasaṁ paraṁ brahma nirvāṇam iti cocyate

TRANSLATION

On liberation, when material body is fully dissolved, this vṛtti is known as niḥśreyasa (or
liberation from the ocean of material existence). In liberated stage also this vṛtti has eternal
existence and thus it is also known as paraṁ brahma-nirvāṇa.22

TEXT 90

prapannasyāpi hi punar dehe karma-kṛte sthite

duritāni parāṁ vṛttiṁ dūṣayanti muhur balāt

tāni sarvāṇy aśeṣāṇi pāpāni praśamaṁ nayet

punaḥ prapadanenāśu karmabhir vāpi tat-paraiḥ

TRANSLATION

If a devotee, although once surrendered, again engages in sinful actions, his surrender is
again contaminated, by force. Then he must surrender again and get rid of all sins by
serving the Vaiṣṇavas.

TEXT 92

ekāntī śaktitaḥ kurvan vihitāni samutsukaḥ

tathaiva pratiṣiddhāni tyaktvā yāti parāṁ gatiṁ

TRANSLATION

An enthusiastic devotee, who strictly follows all the limbs of vṛtti, viz. vihitācāra, niṣiddha-
varjana etc., attains the highest perfection of human life.

TEXT 93

                                                            
22
Content of the last line taken from the Sanskrit commentary.
 pākhaṇḍa-śaiva-śāktādi-tantrārcālokanādikam
svato brahma-śivādīnāṁ baddhānām arcanādikam

ūna-dhīḥ samatāśaṅkā viṣṇor vismṛtir eva ca

anādaraś ca tan-mantra-lakṣaṇārcākriyādiṣu

tasyaivātyantike dāsye vimatiḥ kāma-kāmitā

aviśvāsaḥ prapadane sādhanāntara-saṁśrayaḥ

sādhanatvābhimatyā ca nija-dharmasya varjanam

asac-chāstreṣv abhiratir divya-śāstrāvadhīraṇam

abhāgavata-saṁsargo rīḍhā bhāgavateṣu ca

martya-sāmānya-bhāvena gurau cānatigauravam

iti bhāgavatasyoktāḥ prapannasya viśeṣataḥ

apāyā dustyajā hy ete deha-bandha-nibandhanāḥ

Following things destroy devotional service, increase material bondage and thus should be
given up by those surrendered souls who are determined to achieve the love of Godhead:

1. To read, follow, and preach non-vaiṣṇava tantra literatures like śaiva-tantras

(tantras describing worship of Lord Śiva) and śākta-tantras (tantras describing
worship of goddess durgā). These tantra literatures are against the conclusions of
the Vedas.
Reason: It is against the limb dṛṣṭi (bhagavat-tattva-vijñāna) of vṛtti.23

2. To worship demigods like Lord Brahmā, Lord Śiva, or any other materially
conditioned living entity
Reason: Against the limb bhakti

3. Having lowly intelligence

Reason: Against dṛṣṭi as well as bhakti

4. To have a doubt that demigods like Lord Brahmā and Lord Śiva are equal to the
Supreme Lord Viṣṇu.
Reason: Against limbs dṛṣṭi as well as bhakti

5. Forgetfulness of Lord Viṣṇu

Reason: Against limbs dṛṣṭi as well as bhakti

6. To disrespect Lord Viṣṇu’s mantra, lakṣma, deity worship, etc.

Reason: Against limbs lakṣma as well as bhakti

7. Not to accept that the living entity is Lord’s eternal servant even after liberation
                                                            
23
Reasons for proscriptions are extracted from the Sanskrit commentary.
 Reason: Against the bhakti limb

8. To maintain material attachments

Reason: Against the bhakti limb

9. To not have firm faith in the process of surrender (prapatti)

Reason: Against the bhakti limb

10. To take shelter of any process other than sādhana-bhakti for attaining the Supreme
Reason: Against the bhakti limb

11. To leave one’s prescribed varṇāśrama duties considering them external

Reason: Against the limb vihitācāra

12. To take interest in asat-śāstra (scriptures in opposition to devotional service)

Reason: Against the limb dṛṣṭi

13. To disregard divine scriptures (scriptures in support of devotional service)

Reason: Against the limb dṛṣṭi

14. To associate with non-devotees

Reason: Against the limb vaiṣṇava-sevā

15. To disregard devotees

Reason: Against the limb vaiṣṇava-sevā

16. To consider spiritual master to be an ordinary human being and thus to not give
him extraordinary respect
Reason: Against the limb vaiṣṇava-sevā.

TEXT 99

etān anyāñś ca vividhān apacārān viśeṣataḥ

sarvān apy anapākṛtya nāpnoti madhusūdanam

TRANSLATION

One who doesn’t care to give up these and other proscriptions cannot attain Lord
Madhusūdana.

TEXT 100

ato dehasya kāluṣyān mantram arthena kevalam

āvarttayan sadā vṛttiṁ kurvan kālaṁ nayet sudhīḥ
 TRANSLATION

Material body is always prone to contamination from material existence. Therefore, right
uptill death, an intelligent person should chant Lord’s mantra (knowing its meaning) and
should engage in vṛtti with firm determination.

iti śrī-nārada-pañcarātre bhāradvāja-saṁhitāyāṁ nyāsopadeśo nāma prathamo’dhyāyaḥ

Thus ends the First Chapter of the Bhāradvāja-saṁhitā within the Nārada Pañcarātra, entitled
“Nyāsopadeśa: Instructions on the Process of Surrender.”