Vaisnava Amrta 3

Vaisnava Amrta
Paramananda Das
Acknowledgement:
I want to thank my dear friend and student Sriman Miniketana Rama Prabhu for his dedication to
help me publish Vaisnavas Amrta, he spends hours making the PDF, and also to His Grace Cole
Pogue (Caitanya das I call him affectionately) for placing Vaisnava Amrta on Lulu.com, it takes
great effort and expertise.
Devotional service is never lost BG 2.40 and I pray to my Gurumaharaja and Srila Prabhupada and
Lord Caitanya to bless these two great souls with pure devotional service.
contents
Foreword to Vaisnava Amrta ................................................................................................................... 1
Chapter 1 The glories of Sri Krsna's flutes ............................................................................................. 5
Chapter 2 Female leaders in ISKCON! .................................................................................................. 10

Chapter 3 Sri Nama Prabhu tattva and the importance to daily chant 64 rounds .......................... 18
Chapter 4 Srivatsa on the chest of Lord Krsna ..................................................................................... 27

Chapter 5 On recieving guests and the curse of becoming a temple president ............................... 33
Chapter 6 Navadvipa-stuti-and-Navadvipa-sataka ............................................................................. 38
Chapter 7 Krsna is the true husband of all women and all Jivas! ...................................................... 52
Chapter 8 Avoiding Vaisnava Aparadha .............................................................................................. 60

Chapter 9 Srila Prabhupada's and Lord Caitanya's mercy on me ..................................................... 70
Chapter 10 Srila Prabhupada a Priya Sakha or Priya narma sakha? ................................................ 74
Chapter 11 The glories of Gopichandan and Sri Krsna's Tilaka ....................................................... 76

Chapter 12 Fasting on Visnutattva days .............................................................................................. 87
Chapter 13 Changing Srila Prabhupada's books ............................................................................... 100
Chapter 14 Srila Prabhupada chanted 64 rounds and this instruction is his Adi Vani ................104
Chapter 15 Sri Gauranga-Lila-Smarana-Mangala-Stotram ............................................................. 113
Chapter 16 Gopala-virudavali written by Srila Jiva Goswami ......................................................... 155
Chapter 17 Shri Govinda-Virudavali by Srila Rupa Goswami ........................................................ 175

Chapter 18 Sri Krsna's Makara earrings ............................................................................................. 190
Chapter 19 Krsna Karnamrta ............................................................................................................... 194
Chapter 20 Srila Prabhupada's instruction on Grhastha life and the

Brhad Mrdanga Mahimamrta .............................................................................................................. 223
Foreword to Vaisnava Amrta
I dedicate this book, to the lotus feet of my beloved Gurudeva Srila Bhaktivedanta Narayana
Goswami, to my eternal savior Srila Prabhupada without whom, I would never have come to Krsna
consciousness, I would not even know what it is. Especially, this book is dedicated to Srila
Bhaktisiddhanta Prabhupada and Srila Bhaktivinoda Thakura.
When I started writing this book I realized the standards given by Srila Bhaktisiddhanta
Prabhupada and Srila Bhaktivinoda Thakura have in some big parts been lost. For example what
devotee knows that we have to fast on Radhastami? This has been lost to almost 1000 percent of
devotees, Srila Bhaktisiddhanta Prabhupada taught two slokas:
ekadasyam sahasrena yat phalam labhate narah radha janma astami punyam tasmat satagu nadhikam
Whatever result one can attain by fasting on 1000 ekadasis one hundred times greater results can be
attained by fasting on Radhastami and Janmastami days Brahma Khanda of Padma Purana 7.8
Secondly:
Veda sastra anurakta ye tulasi vana palakah, Radhastami vrata rata, vijneyas ce ta vaisnavah,Sri
Krsna purato ye ca dipam, Yacchanti Sraddhaya para nindam na kurvanti vijneyas te ca vaisnavah
Padma Purana, Brahma Khanda 1.31.32

Those who are attached to studying Vedic literatures, those who protect Tulsi forests, those who
fast on Radhastami day, those who offer a lamp to Krsna with good faith, and those who do not
criticize others are understood to be vaisnavas.
Secondly, Srila Bhaktisiddhanta Prabhupada did not compromise on Gaudiya Vaisnavas having
to chant 64 rounds daily, so I have quoted so many things from Srila Bhaktisiddhanta Prabhupada
to establish this siddhanta given by him.
In Caitanya Bhagavad, we find Lord Caitanya's statement about chanting 100.000 holy names daily
around 64 rounds daily they are centered for example around these verses: In Shri Chaitanya-
bhagavata, Antya Khanda 9.121-122
(121) prabhu bale,-"jana, 'lakshesvara' bali kare?

prati-dina laksha-nama ye grahana kare"
"Do you know who is a laksesvara? He is someone who chants one laksa or 100,000 holy names (64
rounds of the Hare Krishna maha-mantra) everyday."
(122) "se janera nama ami bali 'lakshesvara'

tatha bhiksha amara, na yai anya ghara."
"Lord Gauranga continued-I call such a person a laksheshvara. I only accept meals in such a
persons house. I never go anywhere else."
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Srila Bhaktisiddhanta Prabhupada has strongly commented on these slokas
Purport by Shrila Bhaktisiddhanta Sarasvati Thakura Prabhupada:
shri gaurasundera balibena-"jini pratidina laksha-nama grahana karibena, tanharai grihe bhagavan
sevita hana.
Shri Gaurasundera spoke as follows - "The Supreme Personality of Godhead accepts service only in
the home of those who chant one hundred thousand names daily.
"bhagavan tanharai nikate bhoga-dravyadi grahana karena.
"The Lord accepts bhoga (foodstuffs) and other ingredients only from such personalities.
"jini laksha-nama grahana karena na, tahara nikate haite bhagavan naivedya svikara-dvara seva-
saubhagya pradana karena na.
"Those who don't chant 100,000 names (64 rounds) daily, are never awarded the great fortune of
rendering service to the Lord by offering Him naivedya (bhoga). This is because the Lord never
accepts (svikara) their offerings.
Shrila Bhaktisiddhanta Sarasvati Thakura Prabhupada:
"bhagavad-bhakta matrei pratyaha laksha-nama grahana karibena natuva vividha visaye asakta
haiya bhagavad-seva karite asamartha haibena."
The Lord continued - "Those who consider themselves devotees of the Lord must compulsorily
chant 100,000 names of Krishna everyday otherwise they will gradually but surely become attached
to varieties of sense-objects and thus become incapable to rendering any kind of service to the
Lord."
tajjanyai shri chaitanyadevera ashrita sakalai nyuna kalpe laksha-nama grahana kariya thakena.
natuva gaurasunderera udeshya pradatta naivedya tini grahana karibena na.
(Shrila Sarasvati Thakura Prabhupada continues) "Therefore all the devotees who have taken shelter
of Lord Chaitanyadeva perform the chanting of a minimum of 100,000 names of Krishna daily as
their first and primary duty. Because they know that if they don't do so then Lord Gaurasundera
will never accept the very bhoga (naivedya) which they cook for Him daily.
shri chaitanya bhaktagana abhaktera sahita sambhashana karena na. jini bhaktivyatita karma,
jnana o anyabhilashara kathaya pradatta tahara sahita bandhutva karibe na.
"The devotees of Lord Shri Chaitanya never talk with such non-devotees. They never do friendship
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with those who are engaged in the cultivation of karma, jnana or other desires which are devoid of
bhakti.
pratyah laksha-nama grahana na karile patita vyaktiganera visaya-bhoga pravritti vriddhi paya,
takhana ara tahara shri gaurasunderarera seva karite pare na.
"Those who don't accept this vow of chanting 100,000 names daily, fall down even more although
they were fallen in the first place (due to the contamination of Kali-yuga). Thus their propensity for
enjoying the senses and sense-objects continually and steadily increases and ultimately they are not
able to render any kind of service even to the most merciful Lord Gaurasundera.
lakshesvara vyatita gaura-bhaktira adarsa gaudiyajana kehai svikara karena na.
"This is the precise reason why the real Gaudiya-bhaktas do not accept any other ideal (adarsa) in
Gaura-bhakti or Krishna-bhakti, except the process of chanting 100,000 names of the maha-mantra
daily.
adhapatita va adhapete gana eka-matra bhajana-sabda-vacya shri-nama-bhajane vimukhata-vasata

laksha-nama grahana karibara parivarte anya bhajanera chalana korena, taddvara tahadera kona
mangala haya na.
"Those spiritual aspirants who are already fallen or will fall down from spiritual life in the future are
averse to this sole means of deliverance called nama-bhajana, which is the worship of the sound
incarnation of God in the form of chanting 100,000 names of the the Holy Names daily. Coming
under the sway of their averseness to chant laksha-nama daily, they duplicitously invent (chalana)
other means of devotional service (bhajana) to justify their not chanting 100,000 names daily but it
is to be clearly understood that by this action they will not achieve anything auspicious (mangala)
in their spiritual life."
One of the third teachings, that has got lost of Srila Bhaktisiddhanta Prabhupada is that Sri Advaita
Acarya never had a beard though stated by various devotees including our Srila Prabhupada and
Srila Narayana Maharaja. So I intend no offense in pointing out the shortcomings in this, but this is
to honor Srila Bhaktisiddhanta Prabhupada and to establish the proper Siddhanta given by Srila
Bhaktisiddhanta Prabhupada and his father Srila Bhaktivinoda Thakura.
So if no one else will appreciate what I have presented on these 3 important siddhantas Srila
Bhaktisiddhanta Prabhupada and Srila Bhaktivinoda Thakura will bless me, I live to get their
blessings on my head, and I know this is not jumping over other authorities about simply helping
establish the Siddhanta given by Srila Bhaktisiddhanta Prabhupada, that could not tolerate
apasidhantas.
nama om vishnu-padaya krishna-preshthaya bhu-tale

srimate bhaktisiddhanta-sarasvatiti namine
I offer my respectful obeisances unto His Divine Grace Bhaktisiddhanta Sarasvati, who is very dear
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to Lord Krishna, having taken shelter at His lotus feet.
sri-varshabhanavi-devi-dayitaya kripabdhaye
krishna-sambandha-vijnana-dayine prabhave namah
I offer my respectful obeisances to Sri Varshabhanavi-devi-dayita dasa [another name of Srila

Bhaktisiddhanta Sarasvati], who is favored by Srimati Radharani and who is the ocean of
transcendental mercy and the deliverer of the science of Krishna.
madhuryojjvala-premadhya-sri-rupanuga-bhaktida
sri-gaura-karuna-sakti-vigrahaya namo ’stu te
I offer my respectful obeisances unto you, the personified energy of Sri Caitanya’s mercy, who
deliver devotional service which is enriched with conjugal love of Radha and Krishna, coming
exactly in the line of revelation of Srila Rupa Gosvami.
namas te gaura-vani-sri-murtaye dina-tarine

rupanuga-viruddhapasiddhanta-dhvanta-harine
I offer my respectful obeisances unto you, who are the personified teachings of Lord Caitanya. You
are the deliverer of the fallen souls. You do not tolerate any statement which is against the teachings
of devotional service enunciated by Srila Rupa Gosvami.
namo bhaktivinodaya sac-cid-ananda-namine

gaura-sakti-svarupaya rupanuga-varaya te
I offer my respectful obeisances unto Saccidananda Bhaktivinoda, who is transcendental energy of

Caitanya Mahaprabhu personified. He is a strict follower of the Gosvamis, headed by Srila Rupa
Goswami.
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Chapter 1
The glories of Sri Krsna's flutes
In the Ujvala Nilamani it has been stated: Visakha devi describes Krsna's flute to Srimati
Radharani: "As it touches His splendid teeth, Krsna's flute looks like a crystal wand. Where it
touches Krsna's red lotus palm, it looks like a ruby stick, and where it touches Krsna's blue lotus
cheek it looks like a sapphire. Look ! In this way Krsna's flute looks like these three different
jewels."
Krsna uses the Venu flute to attract to Gopis, like described in Brahma Samhita
Venum kvanantam aravinda-dalayataksam
barhavatam samasitambuda-sundarangam
kandarpa-koti-kamaniya vishesha-shobham
govindam adi-purusham tam aham bhajami
I worship Govinda, the primeval Lord, who is adept in playing on His flute, with blooming eyes like
lotus petals with head decked with peacock's feather, with the figure of beauty tinged with the hue
of blue clouds, and His unique loveliness charming millions of Cupids.
Srila Prabhupada describes that the Venu flute has 6 holes. And it is 6 inches long. The Murali has a
hole at the end and four holes on the body. And that flute is 18 inches long. The Vamsi flute is 15
inches long and has nine holes.
I used to sleep on the roof at the Krsna Balarama Mandir when I was serving there one summer
1986, and at night sometimes you hear this beautiful flute playing coming from the Yamuna side,
who it was I can't tell, but these flutes have an enchanting tune in themselves, what to speak if
Krsna's plays these flutes. It is explained that Lord Siva and Brahma are so learned in all arts like
music but even they become totally bewildered in the musical compositions of Krsna's flute.
Sometimes the demigods wives fall out of their airplanes while hearing Krsna playing the flute
during the Rasa Lila.
CC Madhya lila 21. 141-44 also tells more about the influence of Krsna's flute.
"The sound of Krsna's flute spreads in four directions. Even though Krsna vibrates His flute within
this universe, its sound pierces the universal covering and goes to the spiritual sky. Thus the
vibration enters the ears of all inhabitants. It especially enters Goloka Vrindavana Dhama and
attracts the minds of the young damsels of Vrajabhumi, bringing them forcibly to where Krsna is
present"
"The vibration of Krsna's flute is so aggressive, and it breaks the vows of all chaste women. Indeed,
its vibration takes them forcibly from the laps of their husbands. The vibration of His flute attracts
even the goddesses of fortune in the Vaikuntha planets, to say nothing of the poor damsels of
Vraja".
"The vibration of His flute slackens the knots of their underwear even in front of their husbands.
Thus the Gopis are forced to abandon their household duties and come before Lord Krsna. In this
way all social etiquette, shame and fear are vanquished. The vibration of His flute causes all women
to dance. " "The vibration of His flute is just like a bird that creates a nest within the ears of the
Gopis and always remains prominent there, not allowing any other sound to enter their ears.
Indeed, the Gopis cannot hear anything else, not even to give a suitable reply. Such are the effect of
the vibration of Lord Krsna's flute. "
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Srila Bhaktivedanta Swami Prabhupada writes in his purport to this verse: "The vibration of Krsna's
flute is always prominent in the ears of the Gopis. Naturally, they cannot hear anything else.
Constant remembrance of the holy sound of Krsna's flute keeps the Gopis enlightened and
enlivened, and they do not allow any other sound to enter their ears. Since their attention is fixed on
Krsna's flute, they cannot divert their minds to any other subject. The vibration of Krsna's flute is
represented by the Hare Krsna Maha mantra. A serious devotee of the Lord who chants and hears
this transcendental vibration becomes so accustomed to it that he cannot divert his attention to any
subject matter not related to Krsna". (CC Madhya lila 21. 141-44
(These verses was spoken by Lord Caitanya Mahaprabhu to Sanatana Goswami
Now the question may be raised where does Krsna play His flute? So many places, like at the
Yamuna. Yamuna tira vanacari. Vamsivata is one of the places by the Yamuna.
The Gopis have glorified the flute playing Krsna and His flute in the 10th Canto, chapter 21, text 7
to 20.
The Gopis said:
"Oh friends those eyes that see the beautiful faces of the sons of Maharaja Nanda are certainly
fortunate. As these two sons enter the forest, surrounded by Their friends, driving the cows before
them, They hold Their flutes to Their mouths and glance lovingly upon the residents of Vrindavana.
For those who have eyes, we think there is no greater object of vision. "
"Dressed in charming variety of garments, upon the which Their garlands rest, and decorating
Themselves with Peacock feathers, lotuses, lilies, newly grown mango sprouts and clusters of flower
buds, Krsna and Balarama shine forth magnificently among the assembly of cowherd boys. They
look just like the best of dancers appearing on a dramatic stage, and sometimes They sing."
"My dear Gopis, what auspicious activities must the flute have performed to enjoy the nectar of
Krsna's lips independently and leave only a taste for us Gopis, for whom that nectar is actually
meant! The forefathers of the flute, the bamboo trees, shed tears of pleasure. His mother the river on
whose bank the bamboo was born, feels jubilation, and therefore her blooming lotus flowers are
standing like hair on her body. "
(Obviously, the Gopis are a bit transcendentally jealous of the flute by stating that nectar of Krsna's
lips belongs to them, but the flute are more fortunate in the eyes of the Gopis as He the flute can
enjoy kissing Krsna at every step, however, no one is more blessed as the Gopis as their love for
Krsna is the highest. Actually, Krsna's flute is a person and appears in Lord Caitanya's pastimes as a
devotee.
"Of friend Vrindavana is spreading the glory of the earth, having obtained the treasure of the lotus
feet of Krsna, the son of Devaki. The peacocks dance madly when they hear Govinda's flute, and
when other creatures see them from the hilltop, they all become stunned. " "Blessed are all these
foolish deer because they have approached Maharaja Nanda's son , who is gorgeously dressed and is
playing on His flute. Indeed both the doe and the bucks worship the Lord with looks of love and
affection".
"Krsna's beauty and character create a festival for all women. Indeed , when the demigods wives
flying in airplanes with their husbands catch sight of Him and hear His resonant flute song their
hearts are shaken by Cupid, and they become so bewildered that the flowers fall out of their hair and
their belts loosen. "
"Using their upraised ears as vessels, the cows are drinking the nectar of the flute song flowing out
of Krsna's mouth. The calves, their mouths full of milk from their mothers moist nipples stand still
as they take Govinda within themselves through their tear-filled eyes and embrace Him within their
hearts. "
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(Such a wonderful thing is described by the Gopis, that the cows and the Calves become stunned by
love, and tears are flowing from the eyes of the calves and cows, and MILK is flowing more due to
love from the cows and meanwhile, the calves are not drinking due to the love and ecstasy being
felt and becoming like stunned, which is one of the symptoms of ecstasy, vyabhicari bhava.)
"Oh Mother, in this forest all the birds have risen onto the beautiful branches of the trees to see
Krsna. With closed eyes, they are simply listening in silence to the sweet vibrations of His flute, and
they are not attracted by any other sound. Surely these birds are on the same level as great sages. "
"When the rivers hear the flute song of Krsna, their minds begin to desire Him, and thus the flow of
their currents is broken and their waters are agitated, moving around in whirlpools. Then with the
arms of their wave, the rivers embrace Murari's lotus feet and holding on to them, present offerings
of lotus flowers".
(there are 4 more verses of this chapter)
Srimad Bhagavatam's most important part is the description of Krsna's pastimes and especially the
Vrindavana pastimes. Why is this?
Because it relates to pastimes of Krsna in His primary form as Govinda, the Adi Purusha, svayam
Bhagavan form. And in Vrindavan Krsna is most complete with all 64 qualities as described in"
Nectar of devotion", there is 4 qualities that Krsna in Vrindavan manifest that even Dvarkadish
Krsna does not manifest:
1) Krsna is the performer of wonderful activities
2) Krsna is surrounded by loving devotees
3) Krsna's attractive flute
4) Krsna's exquisite beauty
So this flute playing of Krsna is very special, it is explained that Krsna has different flutes and he
also plays different melodies for different purposes. There are 3 kinds of flutes that Krsna uses.
1) Venu
2) Vamsi
3) Murali
There are 8 different tunes that Krsna plays

1) Demigods like Lord Brahma and Lord Siva's meditation is broken and they forget everything in
astonishment and Lord Anantadeva sways His head like in hypnosis.
2) The second tune makes the Yamuna flow backward
3) The third tune makes the moon stop moving
4) The fourth tune makes the cows run to Krsna and get stunned listening to the flute
5) The 5th note attracts the Gopis and make them come running to Him
6) 6th Tune makes the stones melt and creates autumn season
7) 7th note manifests all seasons
8) 8th Note is meant exclusively for Srimati Radharani, it takes Her name and calls for Her, and
She comes running to Him putting Her cloth wrong and mascara also.
Srila Rupa Goswami has written some beautiful verses regarding Krsna's flute.
Sakhi mama niyati hatayas

tad dasana bhagyam astu va ma va
punar api sa venu nado
yadi karna pathe patet tad evalam
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"O friend, I am very unfortunate. If the sound of Krsna's flute fell once again on the pathway of my
ears, I would not care even wether or not I had the fortune to see Him" (This is from Padyavali, a
book by Rupa Goswami
Another verse from there is:

"When will Lord Madhuripu's(Krsna's sweet flute music, which dances with a lotus foot on the
unapproachable braided hair of the goddesses who are the Upanisads suddenly enter my ear"?
Because Krsna's flute always attracts the Gopis away form their duties they want to steal that flute,
these pastimes of the Gopis stealing Krsna's flute is described in the books of the Goswamis, like in
the 10 chapter of Govinda lilamrita. (written by Krsna das Kaviraja
Especially Srimati Radharani is expert in stealing Krsna's flute, and after doing so She passes it on to
another Gopi and who passes it on to another Gopi and so on, so that finally Krsna have a hard
time to locate His flute. He uses this as an excuse to embrace them and search them to see if they
each individually have the flute.
Rupa Goswami describes on such transcendental theft in his Padyavali:

"Silencing Her anklets by placing them on Her arms as golden armlets, and carefully observing
Krsna's eyes for any sign of His becoming startled, smiling Radha stole the flute from His lap. " And
so many pastimes take place due to the staling of Krsna's flute and thus Srimati Vrindadevi has
glorified Krsna's flute: "O flute! Although you are from the smallest of all good families, your
dynasty became glorious, since you caused all these wonderful pastimes of Radha and
Krsna!" (Govinda lilamrita vers 132 of 10th Chapter
Srimati Radhika sometimes glorifies the flute as explained by Rupa Goswami: "O flute who is so
dear to Krsna, when you grant Me your mercy I will also give you many benedictions in return. I
will bless you, saying, "May you become faultless. May your heart become filled with the nectar
from Krsna's lips. May you become very eloquent, may you become charmingly slender. May you
become the object of Lord Krsna's worship. "
"Oh flute you have blessed Me by giving Me the emptiness in your heart, your lightness, the dryness
of your body, and your eloquence in constantly chanting the holy name of Krsna, the king of Vraja.
WHY DO YOU NOT GIVE ME THE NECTAR OF KRSNA'S LIPS, which you drink, turn into
song, and shamelessly use to enchant the entire world and bring it under your control. "
Rupa Goswami quotes other great vaisnavas prayers and hankering in his Padyavali: "May Kesava
who sweetly playing the flute, a peacock feather in His hair, blackened with dust, decorated with a
wilted forest flower garland, tired, handsome, and a festival of happiness for the Gopis eyes, returns
with the Surabhi cows at the day's end, grand auspiciousness to you all".
"Here our Lord herded the calves, and here He played the flute. I pray that I may pass my days
shedding tears as I speak these words on the Yamunas shore".
"The Supreme Personality of Godhead is decorated with yellow Kadambha flowers. A yellow dhoti
girds His waist, He enjoys playing sweet flute music in the forest garden. I pray that my heart may
become fixed on Him. "
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Chapter 2
Female leaders in ISKCON!
Srila Prabhupada was very clear about women leaders:
Television Interview -- July 9, 1975, Chicago
Woman reporter: There is one question I have for you. You say that a woman’s brain is smaller
than a man’s.
Prabhupada: Woman?
Nitai: Woman’s brain is smaller than a man’s brain.
Prabhupada: Yes, that is a fact. In the history there is no woman who is a big philosopher, a big
mathematician, big scientist, big educationist. We don’t find. They were all men.
Woman reporter: What about women who are leaders of countries such as your own country?
Prabhupada: Well, according to Vedic conception woman is never offered leadership. But
experience has shown that woman’s leadership has not been successful.
Woman reporter: Do you think Mrs. Gandhi’s leadership has not been successful?
Prabhupada: Well, there is already trouble. There are many big, big men, they do not agree with
her and she has taken emergency steps. So on the whole, the country is in trouble.
Woman reporter: What about Mrs. Meir, president of Israel?
Prabhupada: I do not say of any particular woman, but according to Vedic civilization, we have
never seen in the history that woman has become a leader.
Woman reporter: Women have been leaders.
Prabhupada: They were not selected. The leader–formerly it was monarchy–the monarchs were
selected by the advisory board of the first-class men. So they never selected any woman to become
the leader of the society.
Woman reporter: What about women who are elected by the people?
Prabhupada: Well, people election… Just like you elected Nixon and then you wanted him to
come down. So this kind of election has no value. Sometimes you elect and sometimes you pull
down. So what is the value of this election?
Woman reporter: So a leader should not be elected.
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Prabhupada: Elected, but not by this general public. They have no intelligence. They sometimes
elect a wrong man, and again they try to drag him down. So what is the use of such election?
Because that election is not sober, not mature. If the election was mature and sober, then there was
no need of dragging him down again.
Woman reporter: We have talked to scientists who say that the size of the brain has nothing to do
with intelligence. Do you believe that?
Prabhupada: I think that the scientists do not think like that. They keep the brain of a particular
scientist to study. They keep the heart of a particular noble man. Why they try to study the heart
and the brain if there is no difference?
Nitai: Sometimes they keep the brain of a great scientist to study because they think that he is so
intelligent, there must be something we can learn from studying the brain. So if they are thinking
like that, then there also must be a difference between a woman’s brain and a man’s brain.
Woman reporter: What they say is that there is difference, but it has nothing to do with the size.
Nitai: Then why do they keep great scientists’ brain to study?
Woman reporter: They keep many people’s brains to study.
Nitai: Especially great scientists, that they want to see what has made this man so intelligent.
Woman reporter: That’s not necessarily true.
Prabhupada: Then why they study the brain? What is the purpose of studying brain unless there is
difference? You study different brains. Unless you feel that there is difference between this brain
and that brain, why do you study. What is the meaning of study?
Woman reporter: To find differences among men. It’s not necessarily differences between men and
woman.
Prabhupada: I don’t say man or woman. But I say you study different brains–why? Unless you
think there is some difference?
Woman reporter: There is difference.
Prabhupada: Yes. So if there is difference, then what is the harm if there is difference between man
and woman’s brain?
Woman reporter: They say there isn’t.
Prabhupada: They say, but the fact we have to study. As soon as you study the construction of
different brain, then you must know that there is difference, different activities.
Woman reporter: In other words, you do not believe this, what they say.
11
Prabhupada: Then why do you study different brain?
Woman reporter: I don’t study them. I’m just telling you what the scientists say.
Prabhupada: So scientists, the psychologist… As I was a student of psychology and our professor, a
big man, Dr. W. S. Urquhart, he said that “By studying the brains of man and woman, we have
found the highest brain substance found in man, sixty-four ounce by weight.” You may deny. This
is the statement of a big psychologist. You can shake your head, but this is the scientific words by
big psychologist. You can note down his name, Dr. W.S. Urquhart, professor of psychology in the
Scottish Churches College in 1918-20.
The fact is Srila Prabhupada never appointed one single female TP and GBC says it all.....what to
speak of being a Diksa Guru.
1) Hari-bhakti-vilasa (11.708) quotes from the Visnu Purana (3.12.30) (regarding how a grhastha
should work in this world):
yosito navamanyeta
na casam visvased budhah
na caiversur bhavet tasu
nadhikuryat kadacana
“A wise man should never insult women, nor should he trust them. He should never become jealous
of women, nor should he ever appoint them.”
“As for behavior, there are many rules and regulations guiding human behavior, such as the Manu-
samhita, which is the law of the human race. Even up to today, those who are Hindu follow the
Manu-samhita. Laws of inheritance and other legalities are derived from this book. Now, in the
Manu-samhita it is clearly stated that a woman should not be given freedom. That does not mean
that women are to be kept as slaves, but they are like children. Children are not given freedom, but
that does not mean that they are kept as slaves. The demons have now neglected such injunctions,
and they think that women should be given as much freedom as men. However, this has not
improved the social condition of the world. Actually, a woman should be given protection at every
stage of life. She should be given protection by the father in her younger days, by the husband in her
youth, and by the grownup sons in her old age. This is proper social behavior according to the
Manu-samhita. But modern education has artificially devised a puffed-up concept of womanly life,
and therefore marriage is practically now an imagination in human society. Nor is the moral
condition of woman very good now.” (Bg 16.7 purport)
“In the Manu-smrti it is stated that a woman should not be given independence, but should be given
protection by her father, husband and elderly sons. In all circumstances a woman should remain
dependent upon some guardian. Presently women are given full independence like men, but
actually we can see that such independent women are no happier than those women who are placed
under guardians. If people follow the injunctions given by the great sages, srutis and smrtis, they
can actually be happy in both this life and the next. Unfortunately rascals are manufacturing so
many ways and means to be happy. Everyone is inventing so many methods. Consequently human
society has lost the standard ways of life, both materially and spiritually, and as a result people are
12
bewildered, and there is no peace or happiness in the world. Although they are trying to solve the
problems of human society in the United Nations, they are still baffled. Because they do not follow
the liberated instructions of the Vedas, they are unhappy.” (Bhag. 4.18.3 purport)
http://www.prabhupadavani.org/main/Conversations/009.html
Actually, Dhruva Maharaja’s mother, Suniti, was his patha-pradarsaka-guru. Patha-pradarsaka-

guru means “the guru, or the spiritual master, who shows the way.” Such a guru is sometimes called
siksa-guru. Although Narada Muni was his diksa-guru (initiating spiritual master), Suniti, his
mother, was the first who gave him instruction on how to achieve the favor of the Supreme
Personality of Godhead. It is the duty of the siksa-guru or diksa-guru to instruct the disciple in the
right way, and it depends on the disciple to execute the process. According to sastric injunctions,
there is no difference between siksa-guru and diksa-guru, and generally the siksa-guru later on
becomes the diksa-guru. Suniti, however, being a woman, and specifically his mother, could not
become Dhruva Maharaja’s diksa-guru.” (Bhag. 4.12.32 purport)
There is few exceptiones:
Historical Examples of Female Gaudiya Diksa-gurus.
a) Sita Thakurani—The wife of Advaita Prabhu. According to the Prema-vilasa (vilasa 24) of
Nityananda Dasa, Sita Thakurani gave diksa (krsna-mantra) to her two servants Nandini and
Jangali. The vaikuntha-svarupas of Nandini and Jangali are the well-known gatekeepers Jaya and
Vijaya (Gaura-ganoddeSa-dipika text 89). Their disciple-ship to Sitadevi, along with other
interesting facts, is corroborated in the well-known and respected compilation named Gaudiya-
vaisnava abhidhana and in the Sita-caritra by Lokanatha Dasa.
b) Jahnava Thakurani – The wife of Nityananda Prabhu. Jahnava Thakurani became one of the
greatest leaders of our tradition in its second generation. Virabhadra and Ramacandra, the sons
(biological and adopted respectively) of Nityananda Prabhu, were two of the most famous among
her initiated disciples.
“Srila Bhaktisiddhanta Sarasvati Thakura writes in his Anubhasya, ‘Virabhadra Gosani was the
direct son of Srila Nityananda Prabhu and a disciple of Jahnava Devi.’” (Caitanya-caritamrta Adi-
lila 11.8 purport)
“Yadunandana Acarya’s wife, Laksmi, was a very humble and submissive lady. She had two
beautiful daughters named Srimati and Narayani. By the arrangement of Sri ISvari (Jahnava Devi),
these two girls became the fortunate wives of Viracandra Prabhu. On the day of the wedding,
Yadunandana took initiation from Viracandra, and Sri Jahnava happily accepted Srimati and
Narayani as her disciples.” (Bhakti-ratnakara, ch. 13)
She is also confirmed as a diksa-guru both in the Gaudiya-vaisnava abhidhana (pg. 1246-47) and in
the Prema-vilasa of Nityananda Dasa (vilasas 15 & 20).
c) Hemalata Thakurani – The eldest daughter of Srinivasa Acarya. Hemalata Thakurani, a

contemporary of Jahnava, was one of the prominent leaders of the tradition at her time. Among her
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disciples, Yadunandana, the author of Karnananda, is particularly well-known (see Karnananda
[ch.2 &3] and the introduction [pg 12] to Krsna-karnamrta by Sambidananda Das Ph.D). She also
had a wayward disciple named Rupa Kaviraja. (see Gaudiya-vaisnava abhidhana pg. 1422)
“Now the disciples of Sri Hemalata shall be described. Sri Suvala Chandra Thakura, and his nephew
Sri Gokula Chakravarti were her disciples. Sri Radhavallava Thakura from Mandala village, Sri
Vallavadasa of the Gosvami family, and Yadunandana Vaidya dasa of Malihati village were all
disciples of Sri Isvari. Kanurama Chakravarti and his two servants Darpanayana and Candi,
Ramacarana, Madhu Miswas, and Radha Kanta Vaidya were other disciples of Hemalata. Jagadisa
Kaviraja and his follower, who was the brother of Radhavallabh Kaviraja were initiated by
Hemalata.” (Karnananda, ch.2, last paragraph)
“One day my spiritual master, Sri Hemalata, revealed the glories of Ramacandra to me.” “I shall
describe another episode which I heard from my guru, Sri Isvari Hemalata.” (Karnananda, ch.3)
d) Gauranga-priya Devi – The second wife and disciple of Srinivasa Acarya (Gaudiya-vaisnava
abhidhana pg. 1224) She was from a Cakravarti brahmana family, her father being Raghunatha
Cakravarti, a resident of West Gopalapura. She initiated a number of disciples, one being
Gurucarana Dasa, who wrote a book at her behest called Premamrta which is based on the Prema-
vilasa (Gaudiya-vaisnava abhidhana pg. 1203).
“Srinivasa Acarya’s first wife, Srimati Isvari Thakurani, was a highly devotional lady. Gauranga-
priya, his second wife, also possessed exalted devotional qualities. In due course of time many
persons became disciples of Srinivasa Acarya and his wives.”(Karnananda, ch.2)
e) Gangamata Gosvamini – A disciple of Haridasa Pandita Gosvami, the sevaite of Govindaji

mentioned in Sri Caitanya-caritamrta. Among others, King Mukundadeva of Jagannatha Puri and a
number of Lord Jagannatha’s sevaites received diksa from her. She was also an eloquent speaker
and explained Srimad-Bhagavatam to large audiences. Gangamata Gosvamini’s case is further
confirmation that a woman can be a guru in a bona fide Gaudiya Vaisnava line. At least up to her
point in the line, the line was bona fide because her guru is confirmed by Srila Krsnadasa Kaviraja
Gosvami in the Caitanya-caritamrta (Adi 8.60). Her acceptance of disciples is confirmed in
Gaudiya-vaisnava abhidhana (pgs. 1197-98) and by the present day mahanta, Balarama Das
Gosvami, at the Gangamata Gosvamini Matha in Puri.
After Ganga Mata Goswamini that floated on the Ganga in Puri there has not been any bonafide
female Diksa Gurus in our Gaudiya line
Stri Dharma
Womens duties in Varna Asrama is described in few verses in Srimad Bhagavatam 7th canto
chapter 11:
Text 25: To render service to the husband, to be always favorably disposed toward the husband, to
be equally well disposed toward the husband’s relatives and friends, and to follow the vows of the
husband — these are the four principles to be followed by women described as chaste.
Texts 26-27: A chaste woman must dress nicely and decorate herself with golden ornaments for the
pleasure of her husband. Always wearing clean and attractive garments, she should sweep and clean
the household with water and other liquids so that the entire house is always pure and clean. She
should collect the household paraphernalia and keep the house always aromatic with incense and
flowers and must be ready to execute the desires of her husband. Being modest and truthful,
14
controlling her senses, and speaking in sweet words, a chaste woman should engage in the service
of her husband with love, according to time and circumstances.
Text 28: A chaste woman should not be greedy, but satisfied in all circumstances. She must be very
expert in handling household affairs and should be fully conversant with religious principles. She
should speak pleasingly and truthfully and should be very careful and always clean and pure. Thus
a chaste woman should engage with affection in the service of a husband who is not fallen.
Text 29: The woman who engages in the service of her husband, following strictly in the footsteps
of the goddess of fortune, surely returns home, back to Godhead, with her devotee husband, and
lives very happily in the Vaikuṇṭha planets.
Srila Prabhupada engaged women in devotional service that transcend the bodily concept of life but
did not make them leaders in ISKCON, Srila Prabhupada pointed out again and again women
should be protected for further clarification please also see Srila Prabhupada's purport to Bhagavad
Gita 1.40
TEXT 40
adharmabhibhavat krsna
pradusyanti kula-striyah
strisu dustasu varsneya
jayate varna-sankarah
SYNONYMS
adharma—irreligion; abhibhavat—having been predominant; krsna—O Krsna; pradusyanti—
become polluted; kula-striyah—family ladies; strisu —of the womanhood; dustasu—being so
polluted; varsneya—O descendant of Vrsni; jayate—it so becomes; varna-sankarah—unwanted
progeny.
TRANSLATION
When irreligion is prominent in the family, O Krsna, the women of the family become corrupt, and
from the degradation of womanhood, O descendant of Vrsni, comes unwanted progeny.
PURPORT
Good population in human society is the basic principle for peace, prosperity and spiritual progress
in life. The varnasrama religion's principles were so designed that the good population would
prevail in society for the general spiritual progress of state and community. Such population
depends on the chastity and faithfulness of its womanhood. As children are very prone to be
misled, women are similarly very prone to degradation. Therefore, both children and women
require protection by the elder members of the family. By being engaged in various religious
practices, women will not be misled into adultery. According to Canakya Pandit, women are
generally not very intelligent and therefore not trustworthy. So, the different family traditions of
religious activities should always engage them, and thus their chastity and devotion will give birth
to a good population eligible for participating in the varnasrama system. On the failure of such
varnasrama-dharma, naturally the women become free to act and mix with men, and thus adultery
is indulged in at the risk of unwanted population. Irresponsible men also provoke adultery in
society, and thus unwanted children flood the human race at the risk of war and pestilence.
Srila Prabhupada did not manufacture his own opinions in regards to womens duties as also seen
15
in the commentaries of the Vaisnava Acaryas from all 4 Vaisnava Sampradayas:
Commentary by Sri Vishvanatha Chakravarthi Thakur of Gaudiya Sampradaya:

When adharma is prevalent, the women of the family will become spoiled (pradusyanti), by
becoming adulterous.
Commentary by Sri Ramanuja of Sri Sampradaya:

1.26 – 1.47 Arjuna said — Sanjaya said — Sanjaya continued: The high-minded Arjuna, extremely
kind, deeply friendly, and supremely righteous, having brothers like himself, though repeatedly
deceived by the treacherous attempts of your people like burning in the lac-house etc., and
therefore fit to be killed by him with the help of the Supreme Person, nevertheless said, ‘I will not
fight.’ He felt weak, overcome as he was by his love and extreme compassion for his relatives. He
was also filled with fear, not knowing what was righteous and what unrighteous. His mind was
tortured by grief, because of the thought of future separation from his relations. So he threw away
his bow and arrow and sat on the chariot as if to fast to death.
The Supreme Lord Krishna, Hrsikesa, the master of the senses. The Supreme Controller, internally
and externally of all living entities evolving and evolved. Who although the Supreme Lord of all, yet
descended down to Earth out of His causeless mercy for the redemption of the faithful and even
more, He condescended to be Arjuna’s chariot driver, carrying out his wish to station their chariot
in such a commanding position as to be able to readily view the belligerent Kauravas and put within
the range of his vision such heroes as Bhishmadeva, Dronacarya and Kripa and the Kings of royal
dynasties. At that time the Supreme Lord Krishna said to Arjuna: see what chances there are for the
Kauravas victory over thee.
Commentary by Sri Sridhara Swami of Rudra Sampradaya:

The sinfulness alluded to in the previous verse leads to the degradation of the females in the family
is being described here.
Commentary by Sri Madhvacharya of Brahma Sampradaya:

Sri Madhvacharya did not comment on this sloka.
Commentary by Sri Keshava Kashmiri of Kumara Sampradaya:

Deliberating further Arjuna determines that when unrighteousness becomes predominant in the
family due to the loss of the father who insures the continuation of the family customs and the
propagation of the Vedic tradition, the females of the family become easily accessible and are
placed in conditions of compromise. From this polluted and degraded position arises undesirable
progeny. The purpose of Arjuna addressing Lord Krishna by the vocative Varsneya is to remind
Him that He took birth in the exalted royal Vrsni dynasty and as such should be fully aware of all
these things.
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17
Chapter 3
Sri Nama Prabhu tattva and the importance to daily chant
64 rounds
Padma Purana (Section: Brahma Khanda 25.15–18).
(1)
satam ninda namnah paramam aparadham vitanute
yatah khyatim yatam katham u sahate tad-vigarham
(2)
sivasya sri-visnor ya iha guna-namadi-sakalam
dhiya bhinnam pasyet sa khalu hari-namahita-karah
(3)
guror avajna
(4)
sruti-sastra-nindanam
(5)
artha-vadah
(6)
hari-namni kalpanam
(7)
namno balad yasya hi papa-buddhir
na vidyate tasya yamair hi suddhih
(8)
dharma-vrata-tyaga-hutadi-sarva-
subha-kriya-samyam api pramadah
(9)
asraddadhane vimukhe ’py asrnvati
yas copadesah siva-namaparadhah
(10)
srute ’pi nama-mahatmye
yah priti-rahito narah
aham-mamadi-paramo
namni so ’py aparadha-krt
api pramadah
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TRANSLATION
1) To blaspheme devotees who have dedicated their lives to chanting the holy name of the Lord.
The holy name, who is identical with Krsna, will never tolerate such blasphemous activities.
2) To consider the names of Lord Siva or Lord Brahma to be on an equal level with the holy name
of Lord Visnu.
3) To disobey the orders of the spiritual master or to consider him an ordinary person.
4) To blaspheme the Vedic literatures or literatures in pursuance of the Vedic version.
5) To give some interpretation on the holy name of the Lord.
6) To consider the glories of the holy name of the Lord as imagination.
7) To think that the Hare Krsna mantra can counteract all sinful reactions and one may therefore
go on with his sinful activities and at the same time chant the Hare Krsna mantra to neutralize
them is the greatest offense at the lotus feet of Hari-nama.
8) To consider the chanting of the Hare Krsna maha-mantra to be one of the auspicious ritualistic
mantras mentioned in the Vedas as fruitive activity.
9) It is an offense to preach the glories of the holy name of the Lord to the faithless.
10) If one has heard the glories of the transcendental holy name of the Lord but nevertheless
continues in a materialistic concept of life, thinking “I am this body and everything belonging to
this body is mine [aham mameti],” and does not show respect and love for the chanting of the Hare
Krsna maha-mantra, that is an offense.
- It is also an offense to be inattentive while chanting.
Srila Prabhupada tried to introduce the chanting of 64 rounds in ISKCON, however, his early
disciples failed to obey this instruction. For someone acting as an initiated Guru or sannyasi, this
will improve their ability to guide and help other devotees, by focusing on the holy name. As we in
ISKCON have a history of sannyasis and GBC's having fallen (and sadly many other devotees as
well) it will also give protection, as Krsna and His holy name is non-different. Srila Bhaktivinoda
Thakura has advised 64 rounds even for Grhasthas, what to speak of for sannyasis and other leaders
in ISKCON. If others then follow such leaders they will become empowered and successful in
Krishna consciousness.
01. Chaitanya Bhagavata on Laksha Naam
THE PERFECTION OF LIFE IS TO GET THE DEGREE OF LAKSHESHVARA FROM LORD

GAURANGA MAHAPRABHU HIMSELF
In Shri Chaitanya-bhagavata, Antya Khanda 9.121-122, Lord Chaitanya Mahaprabhu instructed
19
everyone on whose worship and service He will accept:
(121) prabhu bale,-"jana, 'lakshesvara' bali kare?

prati-dina laksha-nama ye grahana kare"
"Do you know who is a laksesvara? He is someone who chants one laksa or 100,000 holy names (64
rounds of the Hare Krishna maha-mantra) everyday."
sevita hana.
Shri Gaurasundera spoke as follows-"The Supreme Personality of Godhead accepts service only in
"bhagavan tanharai nikate bhoga-dravyadi grahana karena.
"The Lord accepts bhoga (foodstuffs) and other ingredients only from such personalities.
The Lord continued-"Those who consider themselves devotees of the Lord must compulsorily
Lord."
(Shrila Sarasvati Thakura Prabhupada continues) "Therefore all the devotees who have taken
shelter of Lord Chaitanyadeva perform the chanting of a minimum of 100,000 names of Krishna
daily as their first and primary duty. Because they know that if they don't do so then Lord
Gaurasundera will never accept the very bhoga (naivedya) which they cook for Him daily.
20
(122) "se janera nama ami bali 'lakshesvara'
tatha bhiksha amara, na yai anya ghara."
"Lord Gauranga continued-I call such a person a laksheshvara. I only accept meals in such a persons house.
I never go anywhere else."
shri chaitanya bhaktagana abhaktera sahita sambhashana karena na. jini bhaktivyatita karma, jnana o
anyabhilashara kathaya pradatta tahara sahita bandhutva karibe na.
"The devotees of Lord Shri Chaitanya never talk with such non-devotees. They never do friendship with
those who are engaged in the cultivation of karma, jnana or other desires which are devoid of bhakti.
pratyah laksha-nama grahana na karile patita vyaktiganera visaya-bhoga pravritti vriddhi paya, takhana ara
tahara shri gaurasunderarera seva karite pare na.
"Those who don't accept this vow of chanting 100,000 names daily, fall down even more although they were
fallen in the first place (due to the contamination of Kali-yuga). Thus their propensity for enjoying the
senses and sense-objects continually and steadily increases and ultimately they are not able to render any
kind of service even to the most merciful Lord Gaurasundera.
lakshesvara vyatita gaura-bhaktira adarsa gaudiyajana kehai svikara karena na.
"This is the precise reason why the real Gaudiya-bhaktas do not accept any other ideal (adarsa) in Gaura-
bhakti or Krishna-bhakti except the process of chanting 100,000 names of the maha-mantra daily.
adhapatita va adhapete gana eka-matra bhajana-sabda-vacya shri-nama-bhajane vimukhata-vasata laksha-

nama grahana karibara parivarte anya bhajanera chalana korena, taddvara tahadera kona mangala haya
na.
"Those spiritual aspirants who are already fallen or will fall down from spiritual life in the future are averse
to this sole means of deliverance called nama-bhajana, which is the worship of the sound incarnation of God
in the form of chanting 100,000 names of the the Holy Names daily. Coming under the sway of their
averseness to chant laksha-nama daily, they duplicitously invent (chalana) other means of devotional service
(bhajana) to justify their not chanting 100,000 names daily but it is to be clearly understood that by this
action they will not achieve anything auspicious (mangala) in their spiritual life."
Shri Chaitanya-bhagavata Madhya Khanda 15.5
ushah kale ganga-snana kariya nirjane;

dui laksha krishna-nama laya pratidine.
21
kathita ache, shri haridasa thakura pratyaha tina-laksha nama grahana karitena. jagai-madhai u
pratyaha dui laksha nama grahana karitena. yanhara pratyaha laksha nama grahana karena na,
tanhadera nivedita kona vastui shri chaitanyadeva grahana karena na. shri caitany-carananucara-
gana pratyaha atyalpa pakshe laksha-nama grahana avasyei kariya thakena, natuva shri krishna
tanhadera naivedya grahana na karaya bhagavad-ucchishta praptira vicare vyaghat ghate.
"It is well-known that Namacharya Shrila Haridasa Thakura used to chant 300,000 names daily.
Jagai-Madhai also used to chant 200,000 names daily after being delivered by the Lord. Lord
Chaitanyadeva does not accept any kind of offering (or vastu) from those who don't chant 100,000
names of Krishna daily, The followers surrendered to the lotus of Lord Chaitanya compulsorily
chant a bare minimum of 100,000 names daily. If they don't do so Lord Shri Krishna will not accept
any of their offerings and thus they will be obstructed or remain unsuccessful in their attempt to
obtain the transcendental remnants (prasadam) of the Lord."
Shrila Prabhupada-lilamrita Chp. 49:
"Then a devotee said, 'In America they are trying to chant more, twelve hours a day, trying to get a
twenty-four-hour kirtana schedule.' 'Yes, everywhere,' Shrila Prabhupada said, 'this chanting should
go on. Instead of meetings, resolutions, dissolutions, revolutions, and then no solutions, there
should be chanting.'"
If the leaders are immersed in the nectar of chanting the maha-mantra, it will minimize most of the
problems which arise in the society of spiritual sadhakas. It will also prevent the problems from
arising in the first place. Even one or a handful of preachers who have reached the platform of
offenseless chanting by the process of constant chanting (minimum 64 rounds), is sufficient to
flood the whole world with the pure message of Krishna consciousness as taught by Lord Shri
Gauranga Mahaprabhu and Shrila Prabhupada.
In Shri Chaitanya-bhagavata Madhya Khanda 23.77, Lord Gauranga Mahaprabhu instructed all the
people of Navadvipa:
prabhu bole,-"kahilan ei maha-mantra;

iha japa giya sabe koriya nirbandha."
"Please hear this Hare Krishna maha-mantra. Everyone please chant this maha-mantra daily in
'nirbandha'*. Then you will surely achieve all perfection."
*Shrila Bhaktivinoda Thakura explains the meaning of 'nirbandha' in his classic book Hari-nama-
cintamani as follows:
caribara mala phirile eka grantha haya. eka grantha niyama kariya kramasah vriddhi karite karite
16 granthe eka laksha nama nirbandha haibe.
[To chant one round (on mala of 108 beads) means to chant 108 times the full Hare Krishna maha-
mantra]
One grantha = 4 rounds
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One nirbandha = 16 granthas = 64 rounds of the Hare Krishna maha-mantra = 100,000 Total Holy
Names of the Lord.
"All the previous mahajanas (great devotees) without exception have achieved success only through
this process of chanting the Hare Krishna maha-mantra in atleast one nirbandha (64 rounds)
daily."
So according to Shrila Thakura Bhaktivinoda, Lord Gauranga Mahaprabhu is instructing everyone

to chant at least one nirbandha (64 rounds) of the Hare Krishna maha-mantra every day, to ensure
the achievement of perfection in this harinama-sankirtana yajna in Kali-yuga. Complete perfection
has been achieved by all the great devotees in the past specifically by strictly following this order of
Lord Gauranga Mahaprabhu of completing the chanting of a minimum of 100,000 names of the
Hare Krishna maha-mantra daily without fail.
Shrila Lokanatha dasa on Laksha Naam
SHRILA LOKANATHA GOSVAMI TO HIS DISICPLE SHRILA NAROTTAMA :
From Prema-vilasa Chapter 11:
(Note: Both Shrila Prabhupada and Shrila Sarasvati Thakura Prabhupada have accepted Prema-
vilasa as a bonafide scripture in their commentaries to Shri Chaitanya-charitamrita Adi-lila 13.60
purport.)
je vaishnava haibe laibe harinama;

sankhya kari nama laile, kripa karena gauradhama.
"Those who are Vaishavas must chant the Holy Names in a particular number everyday. Then Lord
Gauranga, the supreme Abode of love will be merciful to them.
WHAT IS THAT NUMBER?
purva abhipraye sabe laha harinama;

keha laksha viseshatah mukhe gana.
"Everyone should specifically chant or sing the name loudly 100,000 times a day (64 rounds) with
the mood I have described earlier.
EMPOWERMENT:
narottama laksha nama laya sankhya kari;

nama laile gaurangera sarva sakti dhari.
"O my disciple, Narottama! Please chant 100,000 names everyday while maintaining their count. If
you chant in this way then you will become empowered by all the potencies of Lord Gauranga
Mahaprabhu."
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kali-kalera dharma--krishna-nama-sankirtana;
krishna-sakti vina nahe tara pravartana.
(Cc Antya-lila 7.11)
"The fundamental religious system in the Age of Kali is the chanting of the Hare Krishna maha-
mantra. Unless empowered by Krishna, one cannot propagate the chanting of the Hare Krishna
maha-mantra.
So from the above two verses, it becomes very clear that if one has to widely propagate the glories of
the Holy Names, one has to get Krishna-shakti or Gauranga-shakti which is acquired when one
completes the chanting of 100,000 names daily, according to Shrila Lokanatha Goswami.
ACHIEVE THE LOTUS FEET OF KRISHNA:
krishna pada prapti laksha laile harinama;

granthi purna haile eka karibe pranama.
"I again repeat that if you want to achieve the lotus feet of Lord Krishna, then you have to chant
100, 000 names daily. After chanting four rounds (one granthi) or one round, you should offer
obeisances to the Hare Krishna maha-mantra.
Shrila Narottama dasa on Laksha Naam
From Prema-vilasa Chapter 17: Shrila Narottama to Shrila Kaviraja on the direct process to achieve
love of Krishna:
prabhura achaye sankhya tina laksha nama;

eka laksha bhaktagane kaila kripa dana.
"Lord Gauranga Mahaprabhu standard was to chant 300,000 names everyday. But He very
mercifully awarded His devotees the process of chanting a minimum of 100,000 names of Krishna
daily.
shri rupa kaila laksha granthera varnana;

tathapiha karila laksha nama grahana.
"Shrila Rupa Goswami has explained and quoted from over 100,000 different scriptures. Even
though he was such a great scholar and devotee he himself chanted 100,000 Holy Names daily.
dasa gosvamira ache laksha pramana;

ei mata sarva bhakta kare harinama.
"Shrila Raghunatha dasa Goswami also rigidly followed the instructions of Lord Gauranga by
chanting 100,000 names daily. In this way all the devotees chanted the Holy Names of the Lord
daily without exception.
gauranga shrimukhe rupe kahila vaishnave;
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laksha nama sankhya kari avasya karibe.
"Lord Gauranga gave the following instructions to all the Vaishnavas Himself and also through
Shrila Rupa Goswami: Please compulsorily chant 100,000 names of Krishna daily."
SHRILA NAROTTAMA AND HIS FOLLOWERS:
yakhana avasara takhana layena harinama;

ei mata laksha sankhya achaye pramana.
"Whenever they used to get an opportunity throughout the day, all of the devotees used to chant the
Hare Krishna maha-mantra. In this way they used to complete the chanting of 100,000 Holy Names
of the Lord daily.
From Prema-vilasa Chapter 18: Shrila Narottama instructs his disciples:
adhanya manaye narottama apanake;

suna sishya bandhugana kahiye tomake.
"Shrila Narottama das Thakura considering himself worthless in his natural humility, called all his
disciples, followers and friends, and spoke to them the following important instructions.
prathamei krshna-pada prapti laksha jara;

se laiba laksha-nama sankhya apanara.
"Those whose top priority in this life is to achieve the lotus feet of Lord - Krishna should voluntarily
chant 100,000 Holy Names of daily."
Narottama-vilasa 10th Vilasa:
Rupamala, the queen of a distant country became so happy on getting initiation from Shrila
Narottama dasa Thakura that she took a vow to take 100,000 Harinama (64 rounds of the Hare
Krishna maha-mantra) daily. Seeing her determination, everyone began to sing the glory of Shrila
Narottama dasa Thakura Mahashaya.
Lord Caitanya Mahaprabhu has also ordered to chant 64 rounds daily, Srila Prabhupada certainly
tried to introduce it into ISKCON.
just carefully consider this on advise of Srila Narottama das Thakura:
prathamei krshna-pada prapti laksha jara;

se laiba laksha-nama sankhya apanara.
"Those whose top priority in this life is to achieve the lotus feet of Lord - Krishna should voluntarily
chant 100,000 Holy Names of daily."
Srila Prabhupada stated that 64 rounds can be chanted in 5 hours, he used to chant 64 rounds for
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many years as he once told to Tamal Krsna Maharaja. It was the Gaudiya Math standard given by
Srila Bhaktisiddhanta Prabhupada in his last instructions also given by him, he stated:
We should understand that the loud calling out of Krsna's names is bhakti.
Bhagavan will not accept anything, that is offered by a person who doesn't chant Harinam one-
hundred thousand times daily (1 lakh of names).
By sincerely endeavoring to chant Harinam without offenses and remaining fixed in chanting
constantly, one's offenses will fade and pure Harinam will arise on the tongue.
As mundane thoughts arise while taking Harinam, one should not become discouraged. A
secondary consequence of taking Harinam is that these useless mundane thoughts will gradually
dissipate; therefore one should not worry about this. By dedicating one's mind, body, and words to
serving Sri Nama and continuing to chant with great persistence, Sri Nama Prabhu will grant one
darsan of His supremely auspicious transcendental form. And by continuing to chant until one's
anarthas are fully eradicated by the power of Sri Nama realization of His form, qualities and
pastimes will automatically arise.
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Chapter 4
Srivatsa on the chest of Lord Krsna
One devotee asked me about Srivatsa so Ekanath Prabhu born in Germany has written something
but it is not complete and some misunderstandings are there.
The meaning of Srivatsa on Visnu

Ekanath Das
What exactly is the mark of Srivatsa on Lord Visnu's or Krsna's chest? There are a number of
passages in our books that seem to offer different explanations, and many devotees do wonder what
this mark actually is.
The Gaudiya Vaisnava Abhidhana, an exhaustive Bengali Vaisnava encyclopedia, which was
published in Navadvipa in the year 1956, lists five different meanings under the entry 'Sri-vatsa':
1. A lock of hair on the right side of Sri Visnu's chest. 2. The mark of Laksmi on the chest of Visnu.
3. The Kaustubha gem. 4. The mark of Bhrgu's foot. 5. Laksmi in the form of a golden line.
Point one seems to be the most commonly accepted meaning. It is also described that this lock of
hair is white and that it is more or less shaped like a cross. It is sometimes, on paintings or Deities,
symbolized by a flower.
Srila Prabhupada writes:

"Srivatsa is a curl of white hair on the chest of the Lord which is a special sign of His being the
Supreme Personality of Godhead. In Vaikunthaloka or in Goloka Vrndavana, the inhabitants are
exactly of the same form as the Personality of Godhead, but by this Srivatsa mark on the chest of the
Lord He is distinguished from all others." (SB 3.19.15)
"The Srivatsa mark is described by the Vaisnava-tosani as being a curl of fine yellow hair on the
upper portion of the right side of Lord Visnu's chest. This mark is not for ordinary devotees. It is a
special mark of Visnu or Krsna." (SB 10.13.48)
Point number two is also often offered as the meaning, namely that the mark of Srivatsa indicates
the place of Laksmi, that is where she rests on the Lord's chest. This second meaning has also been
used by Srila Prabhupada as follows:
"The Lord is further described as having the mark of Srivatsa, or the sitting place of the goddess of
fortune, and His bodily hue is deep bluish. The Lord is a person, He wears a garland of flowers, and
He is eternally manifest with four hands, which hold [beginning from the lower left hand] a
conchshell, wheel, club and lotus flower." (SB 4.8.47)
The third meaning, namely that Srivatsa can also be the Kaustubha jewel, is less known. Both
Srivatsa and Kaustubha are generally listed together in the same line, often in the same word even,
in the verses of the Bhagavatam. But then such a compound word always has a dual ending,
indicating that these are two things. Haridasa dasa, the compiler of the Gaudiya Vaisnava
27
Abhidhana, supports the third meaning with a reference to a book of the name "Bhakti-candrika-
patala". This book was compiled by Lokananda Acarya and it contains the direct instructions of
Narahari Sarakara, an associate of Lord Caitanya.
Point four was also confirmed by Srila Prabhupada in his letter to Yamuna devi:
"... Regarding the footprint on Krishna's chest which you say is Radharani's, that is not correct. That
footprint is of Bhrgu Muni." (Los Angeles 69-08-12)
The story of Bhrgu Muni and how it came that he placed his foot on Lord Visnu's chest, is
explained in the Krsna Book, Chapter 89.
Point five is explained as follows in the end of the purport to SB 10.15.8:
"The goddess of fortune, who lives in Vaikuntha on the chest of Lord Narayana, once desired to be
embraced on the chest of Sri Krsna, and thus she performed severe austerities to achieve this
blessing. Sri Krsna informed her that her actual place was in Vaikuntha and that it was not possible
for her to dwell upon His chest in Vrndavana. Therefore she begged Krsna to allow her to remain
on His chest in the form of a golden line, and He granted her this benediction. Srila Visvanatha
Cakravarti Thakura recounts this incident from the Puranas."
The meaning of the word Srivatsa, may be given as, "The darling of Sri". The idea is, that He who is
the darling of Sri, the goddess of fortune, is distinguished from others by a special sign on His chest.
Thus Srivatsa and Srivatsa-vaksah (He who has the mark of Srivatsa on His chest) are names of
Lord Visnu. And because Laksmi is kept on the Lord's chest exactly at this spot, this spot came to be
known under the same name. The origin of that spot is explained differently by different Puranas
and other works.
There is a further meaning listed in the Mahabharata: A symbol on Lord Narayana's chest,
originally made by the mark of Lord Siva's lance.
This is my comment: Srivatsa is there on Krsna. Some claim it is on all 10 Avatars but I have never
read this in sastra anywhere.
Some not all certainly not Buddha and Lord Balarama I have never read He has Srivatsa mark.
Srivatsa is mentioned in many places in Srimad Bhagavatam such as:
Bhaktivedanta VedaBase: Śrīmad Bhāgavatam 5.3.3
atha ha tam āviṣkṛta-bhuja-yugala-dvayaṁ hiraṇmayaṁ puruṣa-viśeṣaṁ kapiśa-kauśeyāmbara-

dharam urasi vilasac-chrīvatsa-lalāmaṁ daravara-vanaruha-vana-mālācchūry-amṛta-maṇi-
gadādibhir upalakṣitaṁ sphuṭa-kiraṇa-pravara-mukuṭa-kuṇḍala-kaṭaka-kaṭi-sūtra-hāra-keyūra-
nūpurādy-aṅga-bhūṣaṇa-vibhūṣitam ṛtvik-sadasya-gṛha-patayo ’dhanā ivottama-dhanam
upalabhya sabahu-mānam arhaṇenāvanata-śīrṣāṇa upatasthuḥ.
Lord Visnu appeared before King Nābhi with four arms. He was very bright, and He appeared to be
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the best of all personalities. Around the lower portion of His body, He wore a yellow silken
garment. On His chest was the mark of Śrīvatsa, which always displays beauty. He carried a
conchshell, lotus flower, disc and club, and He wore a garland of forest flowers and the Kaustubha
gem. He was beautifully decorated with a helmet, earrings, bangles, belt, pearl necklace, armlets,
ankle bells and other bodily ornaments bedecked with radiant jewels. Seeing the Lord present
before them, King Nābhi and his priests and associates felt just like poor people who have suddenly
attained great riches. They received the Lord and respectfully bent their heads and offered Him
things in worship.
I was looking closely at pictures of Lord Vyenkatesvara and Lord Ranganatha to see if I could see
this Srivatsa on Their pictures, but no luck in the pictures I saw.
Lord Caitanya never exhibited Srivatsa in this material world on daily basis. The question is would
Sri Radha not take offence to the mark of Laxmi on Krsna's chest. Certainly .... unless we
understand that Srivatsa on Krsna really represents Radha as She is Sarva laxmi, the source of all
Laxmis. Devotees of Radha Krsna will only see the Srivatsa as representing Sri Radha. Laxmi could
not enter the Rasa lila so some take it that She did tapasya in Sri Vana and became the Srivatsa
mark on Krsna, but that is only an explanation given to honor Laxmi. But really the Srivatsa mark
on Krsna is that Radha is so dear to Him and He honors Her even by keeping the Srivatsa on His
chest in Her honor in form of a golden line.
The Kaustubha jewel is completely different from the Srivatsa, it is a jewel in a locket with a Vatsa
a small calf, this Kaustubha is described for example in Srila Visvanath Chakravatis, Sri
SvapnaVilasamrtastakam from his Stavamrta Lahari:
In Vaikuntha where all Visnu forms have Srivatsa they distinguish the other residents of
Vaikuntha. Just like Gopa Kumara when he came to Vaikuntha addressed all as "Om Nama
Narayanaya" until they pointed out they were all servants of Sri Narayana that has Srivatsa mark
on His chest.
Sri Ramachandra also has Srivatsa mark also and this represents Sita or Laxmi
Lord Ramachandra is also the shelter of Laxmi and one of His names is:
TO SHRIMATE NAMAHA
Obeisances to Sri Rama, the Abode of Lakshmi
In the 108 names of Krsna it is stated:
OM SHRIVATSA KAUSTHUBHA-DHARAYA NAMAHA
To the Lord who wears the Shri Vatsa (representing Shri Lakshmi) and the Kaustubha gem
So clearly the Sri Vatsa and kaustubha gem is different.
Vatsa also means calf but this does not refer to the Srivatsa mark, also there is no indication that
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Krsna wears the mark of Brghu munis feet, which would be offensive, He is by far inferior to the
Gopis.
I hope this clears up some of the doubts about Srivatsa.
Lord Narasimha also has Srivatsa on His lotuschest some Sri Vaisnavas state that because when He
manifests His Ugra Narasimha form She can only be on His chest.
Of course in the Spiritual world Vaikuntha, the form of Lord Narasimha is a Narayana form
One of Lord Narasimhadeva names is: Om srivatsamkaya namah
Obeisances to the Lord Who is just like Krishna, being marked with the symbol of Laksmi
So yes we should certainly see the Srivatsa as the symbol of Laxmi. But who is the source of
Laxmidevi?
In the Brihad-Gautamiya Tantra, Radharani is described as follows:
devi krishna-mayi prokta

radhika para-devata
sarva-lakshmi-mayi sarva
kantih sammohini para
"The transcendental goddess Srimati Radharani is the direct counterpart of Lord Sri Krishna. She is
the central figure for all the goddesses of fortune. She possesses all the attractiveness to attract the
all-attractive Personality of Godhead. She is the primeval internal potency of the Lord."
To me the Srivatsa on the chest of Krsna is honoring Radha. (Laxmi is already included in Radha)
One should not mistake the Srivatsa with the Kaustubha:
Official Name: Sri SvapnaVilasamrtastakam

Author: Visvanatha Cakravarti Thakura
Book Name: Stavamrta Lahari
(1)
priye svapne dṛṣṭā saridina-sutevātra pulinaḿ
yathā vṛndāraṇye naṭana-paṭavas tatra bahavaḿ
mṛdaṇgādyaḿ vādyaḿ vividham iha kaścid dvija-maṇiḥ
sa vidyud-gaurāńgaḥ kṣipati jagatīḿ prema-jaladhau
(2)
kadācit kṛṣṇeti pralapati rudan karhicid asau
kva rādhe hā heti śvasiti patati projjhati dhṛtim
naṭaty ullāsena kvacid api gaṇaiḥ svaiḥ praṇayibhis
tṛṇādi-brahmāntaḿ jagad atitarāḿ rodayati sah
(3)
tato buddhir bhrāntā mama samajani prekṣya kim aho
30
bhavet so 'yaḿ kāntaḥ kim ayam aham evāsmi na paraḥ
ahaḿ cet kva preyān mama sa kila cet kvāham iti me
bhramo bhūyo bhūyān abhavad atha nidrāḿ gatavatī
(4)
priye dṛṣṭvā tās tāḥ kutukini mayā darśita-carī
rameśādyā mūrtīr na khalu bhavatī vismayam agāt
kathaḿ vipro vismāpayitum aśakat tvāḿ tava kathaḿ
tathā bhrāntiḿ dhatte sa hi bhavati ko hanta kim idam
(5)
iti procya preṣṭhāḿ kṣaṇam atha parāmṛṣya ramaṇo
hasann ākūta jñaḿ vyanudad atha taḿ kaustubha-
maṇim tathā dīptaḿ tene sapadi sa yathā dṛṣṭam iva tad
vilāsānāḿ lakṣmaḿ sthira-cara-gaṇaiḥ sarvam abhavat
(6)
vibhāvyātha proce priyatama mayā jñātam akhilaḿ
tavākūtaḿ yat tvaḿ smitam atanuthās tattvam asi saḥ
sphuṭaḿ yan nāvādīr yad abhimatir atrāpy aham iti
sphurantī me tasmād aham api sa evety anumime
(7)
yad apy asmākīnaḿ rati-padam idaḿ kaustubha-maṇiḿ
pradīpyātraivādīdṛṣad akhila-jīvān api bhavān
sva-śaktayāvirbhūya svam akhila-vilāsaḿ pratijanaḿ
nigadya premābdhau punar api tadāhāsyasi jagat
(8)
yad uktaḿ gargeṇa vraja-pati-samakṣam śruti-vidā
bhavet pīto varṇaḥ kvacid api tavaitan na hi mṛṣā
ataḥ svapnaḥ satyo mama ca na tadā bhrāntir abhavat
tvam evāsau sākṣād iha yad anubhūto 'si tadṛtam
(9)
pibed yasya svapnāmṛtam idam aho citta-madhupaḥ sa
sandeha-svapnāt tvaritam iha jāgarti su-matiḥ avāptaś
caitanyaḿ praṇaya-jaladhau khelati yato bhṛśam dhatte
tasminn atula-karuṇāḿ kuñja-nṛpatih
TRANSLATION
1) Srimati Radharani said: Beloved, in a dream I saw a river shore like the Yamuna here. There
were many expert dancers as in Vrndavana. There were mrdangas and other instruments. There
was a brahmana jewel as splendid as lightning who was tossing the universe into an ocean of pure
love.
2) Sometimes He calls out: "O Krsna!" and sometimes He sighs: "O Radha, where are You?"
Sometimes He falls to the ground, sometimes He acts wildly, losing all composure, and sometimes
He dances ecstatically with His loving associates. He has made all the residents of this world, from
the blades of grass up to Lord Brahma, loudly call out the name of Krsna.
3) As I gazed at Him, My intelligence became bewildered. If He is my lover, where am I? If He is I,

where is My lover? If He is My lover, where am I? As I slept, I became more and more bewildered.
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4) Sri Krsna said: O inquisitive girl, when I showed You Narayana and My other forms You were
not surprised. Why does this brahmana surprise You? Why does He bewilder You so You say "Who
is He?"
5) After speaking these words to His beloved, the smiling lover, Krsna, touched His Kaustubha
jewel. The jewel, understanding the Lord's intent, glowed and then showed all the same pastimes
and all the moving and non moving entities She saw in her dream.
6) Srimati Radharani reflected for a moment and said: Beloved, I know what is in Your heart now
that makes You smile. You are He. What You have said and thought is now clear to Me, and
therefore I think I am also He.
7) Making this Kaustubha jewel, which is so delightful to Us, shine in this way, You have revealed
Yourself to all living entities. By Your own transcendental potency You will appear, display Your
pastimes, teach everyone, and again plunge the world into the ocean of pure love.
8) In the king of Vraja's presence, the learned Vedic scholar Gargacarya said that You will appear
with a yellow complexion. He did not lie. This dream of Mine is true. It is not an illusion. In this
dream I have directly seen You.
9) If the bumble-bee of the reader's mind drinks the nectar of this Svapna-vilasamrta, then that
intelligent reader will quickly awaken from the dream of materialistic doubt. Such a reader will
attain Lord Caitanya Mahaprabhu. He will sport in the ocean of pure love. He will attain the
peerless mercy of the king of Vrndavana.
Many Vaisnavas daily meditate on the Srivatsa mark on Sri Krsna's chest or on the chest of Lord
Visnu, Kalki Avatar is also described that He will have the symbol of Srivatsa on His chest when He
appears at the end of Kali yuga.
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Chapter 5
On recieving guests and the curse of becoming a temple
president
Many devotees do not know how to properly treat guests. Even though Duryodhana was a demon
he was treated with kindness when he visited the Pandavas, but Draupadi offended Duryodhana
and Yuddhistira Maharaja wanted to chastise her for that, the whole battle between the Kauravas
and Pandavas increased after this but the Kauravas hated the Pandavas from birth.
Krsna Himself once washed the feet of all the guests imagine that the Supreme Lord washing the
feet of all the guests. At least one should greet all guests to a temple with kindness. If they are from
some other math or religious institution still you should not be a demoniac snake and say we do
not want you here. Srila Prabhupada never hated his Godbrothers as it is taught in a Nazi-style
boot camp way in some parts of ISKCON. But we in ISKCON and Gaudiya math we have so much
to learn. There are many stories in the puranas of guests being mistreated. And the host sometimes
attained an animal body or went to hell for improperly treating guests. At religious functions, it is a
day of festivities and everyone should be greeted with even more care and affection. Ok so say you
dislike someone or disagree with another devotee, do not go up and offend that devotee. At least be
polite, you can greet or not as you please. But you can not pollute the atmosphere by taking out
your hatred against a guest then you will go to hell.
There is a pastime of Lord Ramachandra and the dog
One early morning lotus eyed Rama arrived at the royal council chamber along with Vasishtha and
Kasyapa to attend the duties of state administration. That royal assembly consisted of ministers,
persons expert in common practices, teachers of law, diplomats, kings, and other respectable
persons. The exalted assembly of Sri Rama looked like the assembly of Indra, Yamaraja or Varuna.
Rama ordered his brother, “O long-armed Lakshman, go to the palace gate and see if anyone has
come with any petitions.”
Lakshman soon returned and said, “O Lord, it appears that there is no one in the Kosala Kingdom
who is in need of anything.”
Rama, however, insisted, “Go again and look more carefully. I do not wish to be accused of the
slightest neglect. Nor do I want the least bit of adharma to go undetected in My kingdom.”
Going out again, Lakshman then noticed a dog sitting near the palace gate, its head bleeding. While
looking at Lakshman, the dog whined mournfully. Thus Lakshman asked, “What is wrong? Why
have you come here? Please do not fear, for you may tell me everything.”
The dog replied, “I wish to speak directly to Lord Rama, whose lotus feet award one fearlessness
and who is the shelter of the distressed.”
Lakshman then said, “If you have something to say, then you are welcome to come speak to the
33
King himself.”
lakṣmaṇasya vacaḥ śrutvā sārameyo ’bhyabhāṣata

devāgāre nṛpāgāre dvija-veśmasu vai tathā
vahniḥ śata-kratuś caiva sūryo vāyuś ca tiṣṭhiti
nātra yogyāstu saumitre yonīnām adhamā vayam
Hearing Lakshman, the dog replied, “Agni the fire god, Indra the king of heaven, Surya the Sun
god and Vayu the wind god are all present in the temples, the palace of the king, and the abodes of
the brahmānas. Lowborn creatures like myself are unfit to enter these places. (Texts 60.20-21)
“The King is the embodiment of dharma. He always speaks the truth, is expert at fighting, and is
devoted to the welfare of everyone. Sri Rama knows the proper dispensation of justice. He is
omniscient and is the foremost of those who delight others. He is the moon god, death personified,
as well as the gods of wealth, fire, water and the sun. Sri Rama is Indra, the king of the gods, and he
is the protector of his subjects. O Laksman, tell him that without his permission I do not want to
enter into the royal palace.”
When Lakshman reported the matter, Rama immediately commanded, “Whoever it may be, usher
them in without delay!”
The dog then humbly came before Rama and said, “O Lord, the King is the representative of the
Supreme Personality of Godhead. Thus he is the savior of all creatures. While others sleep
peacefully, the king remains alert, always working for the welfare of his subjects. However, since
everything depends upon him, when the king is negligent his subjects very soon perish. The king is
the upholder of religious principles, and thus curbs the forces of evil. Those who follow religious
principles experience happiness in this life and the next. Thus the king receives great merit for
sustaining dharma. O Rama, you are the model of a religious king. With my head placed at your
lotus feet I seek your mercy. Do not become angry at what I have to say.”
Rama reassured the dog, saying, “Go on! Speak without fear!”
Thus encouraged, the dog continued, “A mendicant brahmāna named Sarvartha-siddha has
injured my head, although there was no fault on my part.”
Immediately, Rama had his men summon Sarvartha-siddha. Soon thereafter, when the brahmāna
came before him, Rama inquired, “Why did you strike this dog? What was his fault?
krodhaḥ prāṇa-haraḥ śatruḥ krodho mitra-mukho ripuḥ

krodho hy asir mahātīkṣṇaḥ sarvaṁ krodho ‘pakarṣati
Anger is a deadly enemy, a sweet spoken enemy in the garb of a friend. It is like a sharp sword and
it destroys everything. (Text 61.21)
tapate jagate caiva yaś ca dānaṁ prayacchati

krodhena sarvaṁ harati tasmāt krodhaṁ visarjayet
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Anger nullifies whatever sacrifices and austerities one has performed as well as whatever charity
one has given. (Text 61.22)
indriyāṇāṁ praduṣṭānāṁ hayānām iva dhāvatām

kurvitā dhṛtyā sāradhyaṁ sahṛtyendriya-gocaram
Therefore one should give up anger, and as a driver controls a chariot, one should control the
senses, which are running towards their objects like wicked horses. (Text 61.23)
manasā karmaṇā vācā cakṣuṣā ca samācare

śṛeyo lokasya carato na dveṣṭi na ca lipyate
By ones thoughts, words, and deeds one should do good to those nearby. One should not hurt
others. Sin will not come to one who behaves like this. (Text 61.24)
na tat kuryād asis tīkṣṇaḥ sarpo vā vyāhataḥ padā

arir vā nitya-saṅkruddho yathātmā dur-anuṣṭitaḥ
The harm that can be accomplished by an uncontrolled mind is greater than that which can be
done by a sharp sword, a poisonous snake that has been stepped on, or an enemy who has been
provoked. (Text 61.25)
vinīta vinayasy āpi prakṛtirna vidhīyate

prakṛtiṁ gūhamānasya niścayena kṛtir dhruvā
In spite of making an external show of proper social behavior one’s nature will be revealed by one’s
actions. (Text 61.26)
The brahmāṇa then replied, “I was wandering about for a long time, begging for alms, when I came
upon this dog squatting in the middle of the road, blocking my path. I told him, ‘Make way!’ but he
got up so slowly that I struck him over the head with my staff. I was famished and my anger was
easily aroused. O King, I admit my guilt. You should punish me as you see fit, just to save me from
falling down into a hellish condition of life.”
Rama turned to his ministers and inquired, “What punishment should be inflicted on him? Justice
must be done, for nothing instills more confidence in people’s minds than the administration of fair
punishment to all wrong-doers.”
Bhrigu, Angiras, Vasishtha, Kasyapa, and other knowers of religious principles replied, “A
brahmāṇa is never to be punished. This is the unanimous opinion of those conversant with rāja-
dharma. Still, O Rama, you are the ultimate judge, for you are the Lord of the entire universe. You
are Lord Vishnu himself. Thus, whatever is spoken by you is eternal religion.”
The dog then interrupted, saying, “O King, you have asked, ‘What can I do for you?’ If you truly
wish to please me then kindly appoint this brahmāṇa as the head of the Kalanjara Monastery.”
Rama fulfilled the dog’s request, and thus the delighted brahmāṇa, Sarvartha-siddha, became
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honored as a spiritual leader and was placed atop a magnificently decorated elephant. Seeing this,
however, the ministers became greatly upset and protested, “O King, this cannot be considered a
punishment! Rather than punishing the brahmāṇa you have awarded him an exalted position!”
Rama replied, “You do not understand the intricacies of karma. The dog, however, does.”
Then, prompted by Rama, the dog explained, “In my last life I was the head of the Kalanjara
Monastery. I duly worshipped the deities and the brahmāṇas and I always took prasādam. I
performed my sacred duties carefully, and properly maintained the servants and maidservants. I
was modest and well-behaved and was always engaged in doing good to all living beings. Still, in
spite of taking so much care, due to some unknown fault I had to take this lowest birth as a
wretched dog. If in spite of having taken so much care I had to take birth like this then what to
speak of this brahmāṇa! He is hot-tempered, ruthless, and harsh. He cannot control his anger and
he is engaged in harming others. He is certainly unfit to be an ācārya. For his audacity in accepting
such a position, he will degrade seven generations of his family.
“Therefore if you wish to condemn someone to hell, put them in charge of the brahmāṇas, cows,
and deity worship. Anyone who steals from the brahmāṇas, the demigods, women, or children is
doomed, as is one who takes back a gift that was freely given. Indeed, even the very thought of
stealing from the demigods and brahmāṇas will send a man to the lowest of hells.”
Saying this, the dog suddenly departed while Rama and the others sat wonder-struck with wide-
open eyes. Although previously born in a very high family, that living being had somehow been
forced to accept the body of a dog. After leaving the royal court at Ayodhya, the dog gave up his life
by abstaining from food and water with the hope of attaining a better birth.
So if an unqualified person becomes a GBC or TP they will make many offenses and be punished
severely. He will think I own this zone or temple and make offenses to many devotees and fall
down from Bhakti. Srila Gaura Govinda Maharaja said in ISKCON Potomac in 1995 sometimes the
TP thinks he is God and offends the vaisnavas he may falsely accuse a devotee and even kick him
out of the temple. My point is to be careful do not to take your temporary position so seriously,
Srila Bhaktivinoda Thakura showed us how we must become humble as we can read in his books
like Gita Mala. Sometimes sannyasis also offends others thinking they are so superior this is
ahankara nothing else, therefore sannyasa is forbidden in Kali-yuga. One must be careful of
vaisnava aparadha.
The dog was envious of the Brahmana that hurt him and said to Lord Ramachandra please make
him a temple president because then he will make even more offenses and then he will get severely
punished in his next life.
A humble devotee thinks I have been punished because I was made a TP so I will surely make more
offenses to vaisnavas and then I will go to hell. Then again the devotees in the temple appreciate if a
TP is humble and a servant of the devotees not trying to be the Lord and master of all
creation. Minister means servant. We are here to minister the purposes of Srila Prabhupada.
Here is a warning from Srimad Bhagavatam:
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SB 5.26.35
yas tv iha vā atithīn abhyāgatān vā gṛha-patir asakṛd upagata-manyur didhakṣur iva pāpena
cakṣuṣā nirīkṣate tasya cāpi niraye pāpa-dṛṣṭer akṣiṇī vajra-tuṇḍā gṛdhrāḥ kaṅka-kāka-vaṭādayaḥ
prasahyoru-balād utpāṭayanti.
Word for word:

yaḥ — a person who; tu — but; iha — in this life; vā — or; atithīn — guests; abhyāgatān —
visitors; vā — or; gṛha-patiḥ — a householder; asakṛt — many times; upagata — obtaining;
manyuḥ — anger; didhakṣuḥ — one desiring to burn; iva — like; pāpena — sinful; cakṣuṣā — with
eyes; nirīkṣate — looks at; tasya — of him; ca — and; api — certainly; niraye — in hell; pāpa-
dṛṣṭeḥ — of he whose vision has become sinful; akṣiṇī — the eyes; vajra-tuṇḍāḥ — those who have
powerful beaks; gṛdhrāḥ — vultures; kaṅka — herons; kāka — crows; vaṭa-ādayaḥ — and other
birds; prasahya — violently; uru-balāt — with great force; utpāṭayanti — pluck out.
Translation:
A householder who receives guests or visitors with cruel glances, as if to burn them to ashes, is put
into the hell called Paryāvartana, where he is gazed at by hard-eyed vultures, herons, crows and
similar birds, which suddenly swoop down and pluck out his eyes with great force.
Purport:
According to the Vedic etiquette, even an enemy who comes to a householder’s home should be
received in such a gentle way that he forgets that he has come to the home of an enemy. A guest
who comes to one’s home should be received very politely. If he is unwanted, the householder
should not stare at him with unblinking eyes, for one who does so will be put into the hell known as
Paryāvartana after death, and there many ferocious birds like vultures, crows, and herons will
suddenly come upon him and pluck out his eyes.
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Chapter 6
Navadvipa-stuti-and-Navadvipa-sataka
These prayers to Sri Navadvipa are essential reading. The 9 Islands of Navadvipa contain all 12
forests of Vrindavana in actuality Navadvipa and Vrindavana are non-different. Srila Jagannatha
das Babaji spend many years in Surya kunda near Radha Kunda chanting his 128 rounds or more
daily then he transferred to Koladvipa in Navadvipa. Some local Vrijabasis could not understand
Srila Jagannatha das Babaji who was not of this world. Srila Rupa Goswami has also glorified Sri
Navadvipa in some prayers as has Srila Prabhodananda Sarasvati, but no acarya glorified Sri
Navadvipa in more detail than Srila Bhaktivinoda Thakura in his Navadvipa Dhama Mahatmya.
Sadly there are hardly any seminars in Mayapure about this subject during the time of Navadvipa
Parikrama and that is indeed very sad. The Navadvipa Dhama mahatmya has 2 parts the Pramana
khanda and the Parikrama khanda these books should be available to any brahmin initiated
devotee in ISKCON and they should learn these, Navadvipa Stuti by Srila Rupa Goswami, Sri
Navadvipa Sataka, Sri Navadvipa Dhama Mahatmya, and also Navadvipa Bhava Taranga. How
can one remain so ignorant of these books, it is not allowed. So I want to bring these books to
attention as they are the torchlight of knowledge and only fools will ignore them. Srila
Bhaktisiddhanta Prabhupada wanted vaisnavas to be learned in all these books and Srila
Prabhupada surely would have wanted the same. No one should remain a rubber stamp devotee
and not read these books why not be drinking this Nectar? Aversion to Lord Sri Caitanya
Mahaprabhu? Srila Jiva Goswami was shown Navadvipa by Lord Nityananda Prabhu Himself now
who wants to not read Navadvipa dhama Mahatmya where this is described? Such a person is
surely not his/her own well-wisher. So Srila Rupa Goswami left only 8 verses about Sri Navadvipa
they are the basis, and Srila Prabhodananda Sarasvati Thakura expanded and gave Navadvipa
Sataka. The Navadvipa Bhava Taranga is really giving us much more as it is the realization of Srila
Bhaktivinoda Thakura and his ecstatic darshans he was given of Sri Navadvipa. Some question
why he is called the 7th Goswami, this is why because he revealed Srila Navadvipa. So many
people in Kali-yuga want to be kept in ignorance but our Gurudeva opens our eyes with torchlight
of knowledge and so do our acaryas, these sastras are like a million moons and suns being lit at
once. They describe Sri Navadvipa where there is no ignorance. However, still the dhama is
covered to those under the influence of Prauda maya or Maha maya. So at least if one learns to see
Navadvipa Dhama in the light of sastra it is the beginning, one can chant for millions of years the
Mahamantra in Navadvipa or ISKCON Mayapure but if these books are not studied one remains
an ignorant fool. The advanced vaisnavas will chant not less than 64 rounds daily in Navadvipa
and also study the Astakaliya lilas of Lord Caitanya in Navadvipa of course Caitanya Caritamrta
and Caitanya Bhagavata, Caitanya Mangala and Caitanya Sataka and Sri Caitanya-carita-maha-
kavya by Srila Murari Gupta. It is stated Srila Bhaktisiddhanta Prabhupadas favored Caitanya
Bhagavata and Caitanya Caritamrta.
brajendra-nandana jei, saci-suta hoilo sei,

balarama hoilo nitai
dina-hina jata chilo, hari-name uddharilo,
tara saksi jagai madhai
SYNONYMS
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brajendra-nandana yei–Lord Krsna, the son of the King of Vraja; saci-suta–the son of saci (Lord
Caitanya); hoilo–became; sei–He; balarama–Lord Balarama; hoilo–became; nitai–Lord Nityananda;
dina-hina–who were lowly and wretched; yata chilo–all those souls who were; hari-name–by the
holy name; uddharilo–were delivered; tara saksi–the evidence of that; jagai madhai–the two sinners
named Jagai and Madhai.
TRANSLATION
Lord Krsna, who is the son of the King of Vraja, became the son of Saci (Lord Caitanya), and
Balarama became Nitai. The holy name delivered all those souls who were lowly and wretched. The
two sinners Jagai and Madhai are evidence of this.
Navadvipa-stuti by Srila Rupa Goswami
Text 1
shriman-navadvipa-stotram
shri-gauda-deshe sura-dirghikayas
tire 'ti-ramye iha punyamayyah
lasantam ananda-bharena nityam
tam shri-navadvipam aham smarami
shri-navadvipa-stotram - prayers glorifying Navadvipa; shri-gauda-deshe - in Bengal; sura-

dirghikayah - of the celestial Ganges; tire - on the shore; ati-ramye - very beautiful; iha - here;
punyamayyah - pure; lasantam - shining; ananda-bharena - with great bliss; nityam - eternally; tam
- it; shri-navadvipam - on Shri Navadvipa; aham - I; smarami - meditate.
Prayers glorifying Navadvipa (by Shrila Rupa Gosvami) follow:
I meditate on Shri Navadvipa, which eternally shines with great spiritual bliss on the very charming
shore of the purifying Ganges in in Bengal.
Text 2
yasmai paravyoma vadanti kecit
kecic ca goloka itirayanti
vadanti vrindavanam eva taj-jnas
yasmai - to which; paravyoma - the spiritual sky; vadanti - say; kecit - some; kecic - some; ca - and;
goloka - Goloka; iti - thus; irayanti - say; vadanti - say; vrindavanam - Vrindavana; eva - indeed; taj-
jnah - they who know.
I meditate on Shri Navadvipa, which some say is the spiritual sky of Vaikuntha, some say is the
realm of Goloka, and they who know the truth say is Shri Vrindavana.
Text 3
yah sarva-dikshu sphuritaih su-shitair
nana-drumaih supavanaih paritah
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shri-gaura-madhyahna-vihara-patrais
yah - who; sarva-dikshu - in all directions; sphuritaih - manifested; su-shitaih - cooling; nana-
drumaih - various shade trees; supavanaih - with gentle breezes; paritah - filled; shri-gaura - of
Lord Gaura; madhyahna - midday; vihara - of pastimes;patraih - with objects.
I meditate on Shri Navadvipa, where in every direction are cooling breezes and many trees where
Lord Gaura enjoyed His noon pastimes.
Text 4
shri-svarna-dhi yatra viharita ca
suvarna-sopana-nibaddha-tira
vyaptormibhir gaurava-gaha-mayyes
shri-svarna-dhi - golden; yatra - where; viharita - enjoyed transcendental pastimes; ca - and;

suvarna - with golden; sopana - stairs; nibaddha - bound; tira - shores; vyapta - manifested;
urmibhih - with waves; gaurava-gaha-mayyeh - great.
I meditate on Shri Navadvipa, where the waves of the great Ganges playfully splash against the
golden shores decorated with golden stairs.
Text 5
mahanty anantani grihani yatra
sphuranti haimani manoharani
praty-alayam yam shrayate sada shris
mahanty - great; anantani - limitless; grihani - houses; yatra - where; sphuranti - are
manifested; haimani - golden; manoharani - charming; praty-alayam - in each home; yam - which;
shrayate - rests; sada - always; shrih - the goddess of fortune.
I meditate on Shri Navadvipa, where there numberless beautiful golden palaces, all the eternal
homes of the goddess of fortune.
Text 6
vidya-daya-kshanti-makhaih samastaih
shadbhir gunair yatra janah prapannah
samstuyamana rishi-deva-siddhais
vidya - knowledge; daya - compassion; kshanti - tolerance; makhaih - sacrifice; samastaih - with al;
shadbhih - six; gunaih - virtues; yatra - where; janah - people; prapannah - endowed;
samstuyamana - glorified; rishi-deva-siddhaih - by the rishis, devas, and siddhas.
I meditate on Shri Navadvipa, where the people are glorified by the great sages. demigods, and
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Siddhas, and are filled with knowledge, mercy, tolerance, the results of all Vedic yajnas, and the six
great opulences.
Text 7
yasyantare mishra-purandarasya
svananda-gamyaika-padam nivasah
shri-gaura-janmadika-lilayadhyas
yasya - of which; antare - in the middle; mishra-purandarasya - of Purandara Mishra; svananda-

gamyaika-padam - blissful place; nivasah - abode; shri-gaura-janmadika-lilayadhyah - enriched
with pastimes from the the birth of Lord Chaitanya.
I meditate on Shri Navadvipa, within which is the blissful home of Purandara Mishra, opulent with
Lord Gaura's pastimes from His birth.
(Jagannath Misra is sometimes known as Purandara mishra)
Text 8
gauro yatra bhraman harih sva-bhaktaih
sankirtana-prema-bharena sarvam
nimajjayaty ujjvala-bhava-sindhau
gaurah - Lord Gauranga; yatra - where; bhraman - wandering; harih - Lord Hari; sva-bhaktaih -
with His devotees; sankirtana-prema-bharena - with the great love of sankirtana; sarvam -
everything; nimajjayaty - immerses; ujjvala-bhava-sindhau - in the ocean of splendid ecstatic love.
I meditate on Shri Navadvipa, where golden Lord Hari, by wandering everywhere and chanting the
Holy Name with great love in the company of His devotees, plunged everyone into the brilliant
ocean of ecstatic love of God.
Text 9
etan navadvipa-vicintanadhyam
padyashtakam prita-manah pathed yah
shrimac-chacinandana-pada-padme
su-durlabham premam avapnuyat sah
etan - this; navadvipa - of Navadvip; vicintanadhyam - enriched with the memory; padyashtakam -
eight verses; prita-manah - happy at heart; pathet - reads; yah - who; shrimac-chacinandana-pada-
padme - for the lotus feet of Lord Chaitanya; su-durlabham - very rare; premam - love; avapnuyat -
attains; sah
May he who with a joyful heart reads these eight verses opulent with meditation on Shri Navadvipa
attain rare love for Shriman Shacinandana's lotus feet.
Sri Navadvipa-sataka
[A Hundred Verses Glorifying Navadvipa]
41
by Srila Prabodhananda Sarasvati
1 By hearing of Him, meditating on Him, and performing many other activities, let us worship
Lord Krsna who, His complexion now splendid as gold, overcome with ecstatic love, intently
engaged in kirtana, surrounded by His associates playing mrdangas and other musical instruments,
worshipped by all, removing the contamination of Kali-yuga and giving happiness to the devotees,
has now appeared in Navadvipa.
2 I offer my respectful obeisances to Navadvipa, the blissful spiritual abode, which the Chandogya
Upanisad says is a spiritual city, the Smrti-sastra says is the abode of Lord Visnu, others say is
Svetadvipa, and a devotee expert at tasting transcendental nectar says is the forest of Vraja.
3 (Antardvipa) When, as I wander in Navadvipa's forests, will I fall unconscious as I suddenly see
wonderful, youthful Lord Gaura jubilantly dancing with His associates?
4 May scriptures where the very wonderful glory of Lord Gauranga's city is not heard never enter
my ears. May wretched people who do not become joyful when Mathura's glory enters their ears
never come to speak to me or even enter the path of my eyes.
5 Enough! Enough with the happiness of staying among women she asses! Enough! Enough! with
wealth, children, scholarship, and fame! Enough! Enough with the troubles of many kinds of
spiritual practice! Take shelter of Antardvipa and become fortunate!
6 The home of Lord Gaura's youthful pastimes, Sri Mayapura, where the ground is soft, there is a
great splendour of many jewels, there are wonderful sounds of many birds and animals, and there
are wonderful trees and vines with many flowers, is my life and soul.
7 Million on millions of cintamani jewels may meet together somewhere else. Still, my body
darkened with Godruma's dust will never go to any other place.
8 (Madhyadvipa) May the Lord's wonderful pastimes in Madhyadvipa be kind to me. May Brahma-
kunda and the other sacred places there be kind to me, a fool. May the kalpa-valli vine of the
kindness of He who is everyone's friend and who plays in Madhyadvipa at midday, bear its fruits.
9 (Koladvipa) All glories, all glories to Koladvipa's forests, which stand by the Ganges' shore, which
are worshipped by the leaders of the demigods and which are filled with the wonderful opulences
of many birds, beasts, trees, vines, groves, lakes, ponds, open land, hills and flowing streams!
10 (Rudradvipa and Modadrumadvipa) O feet, please walk in Rudradvipa! O eyes, please gaze at
Modadrumadvipa's beauty! O tongue, please chant what the ears have heard of the glories of Lord
Gaura's sacred places! O nose, please smell the sweet fragrance of Lord Gaura's forest! O limbs,
your hairs erect in ecstatic joy, please roll on the ground in the places of Lord Gaura's
transcendental pastimes!
11 May my heart cling to the wonderfully sweet ocean of nectar in Navadvipa forest, the path to
which all the Vedas together cannot find, and the slightest scent of which cannot be found even by
wandering again and again through the length and breadth of the universe.
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12 May the Gauda forest, which is Lord Hari's supreme abode, which is filled with surging currents
from the ocean of splendid and passionate transcendental love, which is filled with the bliss of Lord
Radhikaramana's sweet pastimes, and which was sweetly founded by Sri Radha, who is worshipped
by all the worlds, shine in my heart.
13 (Jahnudvipa) I pray that birth after birth I may be a clump of grass in the land of Jahnudvipa,
which is worshipped even by the king of the demigods. That would be my joy.
14 (Simantadvipa) They who are ardently devoted to the flower petal feet of Sri Radha's beloved,
whose entire lives are spent in carefully following transcendental religious principles, who always
serve the dust of the Vaisnavas' feet, who touch the highest point of renunciation, and whose hearts
are plunged in the nectar of divine love, find very far away Sri Radha's merciful glance, which is
very quickly and easily found at Simantadvipa.
15 In the sweet nectar ocean of pure undivided love, on an island of the Lord who is Saci's son,
Vrndavana is manifest. There, tossed by pure love for each other, the sweet divine couple enjoys
transcendental pastimes day and night. One who stays there enters a condition of life that is full of
nectar.
16 I do not know whether I shall be able to meditate on Lord Madhava's two lotus feet. Am I
qualified to follow the path of Sri Sukadeva Gosvami, Sri Narada Muni and the other great saints?
Still, whether I meet good or ill, the beautiful forest of Godruma, where Srimati Radha enjoys
transcendental pastimes, is my life and soul.
17 Will I attain Lord Radhapati's sweet abode named Navadvipa? Its boundary the Vedas cannot
touch. It is a secret festival of the greatest transcendental bliss. Siva, Brahma and the other
demigods do not know even a single drop of its nectar.
18 If my body is torn to pieces, or if hosts of terrible calamities fall on me, Oh! Oh! Oh! Still I will
never thirst to leave Sri Godruma and go to those other insignificant places.
19 When, hungrily eating naturally fallen leaves as if they were ambrosia, thirstily drinking hands
full of the Ganges' pure water, and my heart plunged in nectar as I gaze at the place where sweet
Lord Radhikaramana enjoyed the pastime of the rasa dance, will I reside in Lord Gaura's forest? 20
One who is firmly determined to stay in Navadvipa until the end of his body has already performed
all kinds of devotional service. The greatest and most wonderful of all goals of life rests in his hand.
His feet are on everyone's head. Brahma and the demigods bow down before him.
21 Offer your respectful obeisances to the forest of Navadvipa which, by giving them the sweet
nectar of wild spiritual love, delights its birds, beasts, trees and vines.
22 A devotee may be proud to become successful by practicing pure devotional service in some
other place. We do not think he is successful. We shall always take shelter of Vrndavana, which is
very dear to Sri Sri Radhika-Madhava.
23 Now that I, who am a reservoir of faults, who have not the slightest virtue, and who am the
lowest of all but who still hankers for what is very difficult to attain, have come to Lord Gaura's
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forest, the seed from which the most splendid devotional service grows, will I become successful?
24 Lord Gauranga's forest, where the name "Radha", the sweetest part of the shoreless nectar ocean
of pure and splendid divine love, shines, is the only goal of my life.
25 One who never performs any spiritual activities, but who has wholeheartedly taken shelter of
Navadvipa, will attain the great festival of the nectar of pure love for Sri Radha's beloved.
26 My own people may leave me. My body may collapse. Still, I will not take a single step beyond
the border of Navadvipa.
27 She is not my mother, he is not my father, he is not my relative, he is not my friend, he is not my
well-wisher, and he is not my guru, who does not wish me to reside in Srimati Radha's forest of
Navadvipa.
28 For sinful me what is as auspicious as staying in the land of Godruma until this body ends? Will
I then touch the flood of splendour flowing from the feet of the beautiful divine couple that enjoys
newer and newer transcendental pastimes.
29 When, manifesting a spiritual body, will I reside in Lord Gauranga's city, where all the moving
and stationary living entities eternally shine with the splendour of intensely blissful spiritual forms,
and which they whose eyes are blinded by maya misunderstand with a host of faulty ideas?
30 Take shelter of Lord Gauranga's city where, unseen by the unintelligent, all living entities and
even all things are blissful, eternal, spiritual and full of knowledge.
31 They who attribute faults to the blissful moving and stationary living entities in Navadvipa are
offenders. How can they attain Sri Sri Radha-Madhava?
32 They who relish blaspheming the residents of Lord Gaura's sacred place, they who will not
glorify Godadruma, and the fools that somehow think Godruma like other places, cannot attain
eternal, blissful spiritual forms in Modadruma. I pray that even in dreams I may never come near
these sinful people, the lowest of men.
33 He who, rejecting others' wealth, others' wives, hatred, envy, greed, dishonesty, cruelty, violence
and lying words, becomes devoted to the holy abode of Navadvipa, will not be frustrated in his
desire to stay in Vrndavana.
34 Do everything that opposes religious principles, reject all religious duties, and abandon your
guru in order to reside in Gaudaranya. That is your supreme religious duty. That is devotion to
your guru. Your sins are whatever stops you from residing in Gaudaranya.
35 When his body ends, he who stays in Gaudaranya's abode of Navadvipa, which is filled with
wonderful, limitless mercy, will attain perfection.
36 Fools, the paths of the world and the Vedas will bring you only trouble! Give up everything and
make yourself a leaf hut in Sri Godruma in Gauda-desa!
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37 The Vedas may talk as they like, the people may think whatever they like, and the unintelligent logicians
may establish whatever theories they like, but our heart will never leave the forest where Lord Krsna, His
form filled with the sweet nectar of splendid, pure, passionate spiritual love, enjoyed the pastimes of Sri
Radha.
38 Bowing down again and again and begging with many plaintive words, to the shoreless ocean of mercy
that is the hero of Vraja's playful girls I pray: In one birth allow me to find my happiness in Navadvipa,
which is a shoreless ocean of passionate transcendental love.
39 I praise sweet Mayapura, where a dabbler who walks down many paths at once, a fool, one who has
rejected his proper religious duty, an independent person who will not follow the rules of the scriptures, a
person who has not the slightest scent of the touch of the Supreme Personality of Godhead, and who lives
there only out of lust and greed, all attain the supreme destination.
40 A bewildered fool cannot understand Sri Navadvipa-dhama, which is hidden from all the Vedas, and
which is the place where one may attain the ultimate happiness of devotional service, the highest of all
happinesses in this world.
41 To demigod-worshippers, to those rapt in the imperishable impersonal Brahman, and even to animal-
like persons intent only on enjoying their senses, by its own inconceivable powers the forest of Koladvipa
gives the rare and secret nectar of love for Sri Sri Radhika Madhava.
42 When, taking shelter of Srimati Radharani's feet, will I see Sri Godruma's wonderful form, a millionth
part of which the Vedas cannot touch, the yogis cannot understand, the great souls headed by Laksmi, Siva,
Brahma, Sukadeva, Arjuna, and Uddhava cannot see and, what to speak of others, even the Vrajavasis
cannot see?
43 O Gaura, O Lord who enjoys pastimes with Sri Radha in Radhavana, please forcibly drag my heart, now
tightly bound with hundreds of ropes of wicked desires, to Your lotus feet.
44 I cannot subdue my senses at all. I have no virtues. A host of faults always enters me. Where shall I go?
What shall I do? Alas! Alas! No mercy is shown to me! O Lord, please give me residence in Navadvipa, my
only home.
45 My noble birth, wealth, and even my life-breath, may all perish. My good reputation may wither and die.
My religious principles may run to destruction. Everyone may always mistreat me. My body may wither
away with hundreds of incurable diseases. Still, my heart will never leave Lord Gauranga's city.
46 I bow down to offer my respects to they who know that within or without the material world there is
nothing as sweet as Lord Gaura's forest.
47 All glories to Lord Gaura's Gauda-desa forest which, splendid with tilaka decorations, clothed in white
garments of the Ganges' waters, splendid with the glory of blossoming campaka flowers, glorious with many
kinds of nectar, and charming with the sweet nectar of pure love for Lord Krsna, is very dear to Sri
Jagannatha Misra's son!
48 Who will not take shelter of wonderful, blissful Navadvipa, where millions of glorious kalpavrksa trees
45
are embraced by the sweet vines of pure bhakti that are their wives, and where Brahmapura and all
other holy places shine with great splendour?
49 As much as they speak ill of residing in Navadvipa, to that extent they will not understand the
secret of pure spontaneous love for Lord Govinda's lotus feet in Vrndavana, the root from which
the Lord's pastimes of love sprout.
50 Again and again remembering the person dark as a new monsoon cloud who is embraced by Sri
Radha, Her transcendental form like a vine splendid as millions of lightning flashes, a certain saintly
devotee, his mouth fill with loud, urgent, very sweet prayers, and pure devotional love rising within
him, wanders in Lord Gaura's sacred places.
51 When, at every moment shedding tears of deep love, and the hairs of my body erect with joy, will
I roll upon the ground where Lord Gaura placed His feet?
52 The secret of pure devotional service rests in they who take shelter of Lord Gaura's sacred place,
where my Lord Hari, His transcendental form filled with the nectar of splendid divine love, assumes
the role of Sri Radha.
53 If the people speak unbearable insults to me as if I were a candala or a dog or an ass, then I do
not feel unhappy as I stay in the nine islands of Navadvipa, where the nine processes of loving
devotional service, beginning with hearing about Lord Krsna and culminating in surrendering one's
life and heart to Him, shine with great glory.
54 O brother, give up all your spiritual practices and take shelter of Lord Gaura's sacred place. As
you desire so your body, words, and heart will act.
55 With a bowl in hand we go begging even on the paths to the houses of the dogeaters in beautiful
Navadvipa. We pray that we will never take this body, attained by many past pious deeds, to any
other place.
56 When, wearing a kaupina and one old cloth, day and night singing of the waves of Sri Sri Radha-
Madhupati's confidential pastimes, and at the end of the day eating a fruit or a root, will I spend this
lifetime in the forest of Navadvipa?
57 Above the material nature, in the ocean of happiness that is the Supreme Brahma splendour, is
the Spiritual Sky, the Supreme Abode glorified in the Vedas. Within the Spiritual sky the circle of
Gauda-bhumi is glorious with all splendour. There gaze on the forest of Vrndavana.
58 Even though staying there himself, he who commits the offense of thinking that the residents of
Gaura-sthala do not have spiritual forms of eternity, bliss and knowledge, will not attain the
supreme abode.
59 When one understands that the moving and unmoving residents of Navadvipa have forms of
eternal spiritual nectar, then he becomes a genuine servant of Sri Radha's beloved.
60 Wandering in Navadvipa is the best of all opulences, the best of all religious principles, the best
46
of all kinds of worship, the best of all perfections, the best of all glories, and the best of all oceans of
sweetness.
61 When, singing, dancing, laughing, rolling about on the ground, running, crying, or falling down
unconscious, will I, blind with intoxication by drinking the nectar of great spiritual love, and
oblivious to the world, wander in Navadvipa?
62 When, oblivious to the world, religious duties, home, body, insults, praise, pleasure, and pain,
and intoxicated with the nectar of pure spiritual love, will I become like a madman in Lord Gaura's
sacred abode?
63 When, chanting the siddha-mantra of very wonderful names beginning "Hare, Krsna, and
Rama" will I, serving Vraja's divine couple day and night in Lord Gaura's sacred abode, attain the
success of my life?
64 I meditate on wonderful Gaura-sthala splendid with gold, crystal, and rubies, with great
sapphire trees, with courtyards made of many kinds of jewels, with buzzing bees, with blossoming
vines, with wonderful parrots, peacocks, cuckoos, and other birds, and with lakes filled with lotuses
and other flowers.
65 When, wandering day and night through the valleys of Madhyadvipa on the pathways through
the various pastime forest-groves, through groves of newly-blossoming Kadamba trees, and
through the beautiful places of the rasa dance pastimes, will I become fortunate, with intimate
spiritual love for the divine couple shining within me?
66 What is the use of a beautiful young wife, children, and wealth, which give only temporary
happiness? I offer my respectful obeisances to the beauty of Vaikuntha. I pray that birth after birth I
may be devoted to the forest where Vrajendra's son, who has now assumed the complexion of Sri
Radhika, enjoys splendid transcendental pastimes.
67 With my head I bow down before Godruma. With my words I speak about Godruma. With my
intelligence I remember Godruma. I do not know anything but Sri Godruma.
68 I long for the pollen of the lotus feet of they whose life and soul is Sri Gaura-sthala, the root that
sprouts love for Lord Radhapati.
69 O beloved, when will I meditate on You in Gaura-sthala, which is filled with many pastime
forest pavilions, delightful with many lakes and ponds, beautiful with trees, vines and bushes
everywhere and with many kinds of joyful birds and beasts, and is glorious with many splendid
pastime-places?
70 When, with a faltering voice, will I glorify Lord Madhava's holy names? When will I muddy the
ground under a tree with streams of tears flowing from my eyes? When, excited at heart, will I take
shelter of the two golden and sapphire splendours that have become one before my eyes in Gaura-
sthala?
71 I will not talk of anything else. I will not hear of anything else. I will not meditate on anything
47
else. I will not go anywhere else. I will not worship anything else. I will not take shelter of anything
else. In dream or awake I will not see anything but the forest where He who accepted Sri Radhika's
splendor enjoyed pastimes.
72 My heart does not yearn to become a Lord Brahma on Satyaloka, nor does it seek the body of an
associate of Lord Visnu in Vaikuntha, but it does think very highly of any birth, even as a tiny
insect, in the home of the fortunate souls that enjoy festivals of sweet nectar in the pure realm of
Navadvipa.
73 I think any birth where, even from a distance, I may gaze at Navadvipa, touch it, and fall down
on the ground to offer respects to it, is very fortunate. Will the fortunate day that I take such a birth
ever come?
74 Although I have not the slightest fragrance of faith in the exalted glory of Sri Navadvipa-dhama,
and although I do not sincerely yearn to live there, nevertheless words like that flow from me.
75 This mostly unconscious world and even they who think they know everything cannot know the
truth about Navadvipa. When carefully concealed Lord Hari appears, then His concealed abode
also appears. Only a sincere devotee, by his guru's mercy, can know the truth of Navadvipa.
76 When, as I wander in Navadvipa's forests, will I fall unconscious, suddenly seeing Lord Gaura
chanting Hari! Rama! Hari! in a kirtana in a sandy courtyard?
77 When, eating ripe fruits fallen to the ground and drinking the delicious river-water, will I
wander in the forests by the Ganges' shore?
78 If you worship Navadvipa, they you also worship the forest of Vraja. If you don't worship
Navadvipa, then the forest of Vraja is far away. If you worship Lord Caitanya, then you also
worship the hero of Vraja. If you don't worship Lord Caitanya, then you cannot worship Lord
Krsna.
79 Navadvipa is Vrndavana manifested in the land of Bengal. Lord Caitanya, the son of Saci, is
Lord Krsna, the greatest hero, the son of Vraja's king. His complexion now golden with Radha's
splendour, He performs in Navadvipa pastimes that even Vrndavana cannot attain.
80 They who chant Hari! Hari! Hari! in Vrndavana become free from all offenses and attain Vraja's
divine couple. In Navadvipa Lord Gaura forgives multitudes of sins and freely gives the sweet
nectar of the bliss of Vraja.
81 One who lives in Navadvipa holds Vraja in his hand. In any other place Vrndavana is like a far-
away mirage.
82 To make Lord Krsna's pastimes perfect, Navadvipa embraces to its chest all of beautiful
Vrndavana's forests and gardens.
83 I offer my respectful obeisances to the pastimes of Lord Godrumacandra. I offer my respectful

obeisances to the spiritual opulences of Gaura-sthala. I offer my respectful obeisances to they who
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have taken shelter of Lord Gauranga's feet. I offer my respectful obeisances to Lord Gaura, the
incarnation of mercy.
84 O Lord Visvambhara, O sweet Lord, O ocean of the treasure of divine love, O Nityananda, O
son of Padmavati, O Lord whose heart melts with compassion, O best friend of the fallen, O
Advaita, O husband of Sita, O master of all living entities moving and inert, O Lord who made
Lord Gaura descend to this world, O Lord worshipped by Srivasa and Gadadhara, You are the goal
of my life! You are the goal of my life!
85 Let us glorify the boundlessly merciful Supreme Personality of Godhead, the prince of Vraja. To
taste the intoxicating sweet waves of the nectar of transcendental love for Krsna, as well as to give
that nectar to others, He has now appeared in the transcendental abode of Navadvipa as Lord
Caitanya Mahaprabhu.
86 What is the use of studying many scriptures? What is the use of going on pilgrimage to holy
places? Fear woman who are like tigers! Spit on the opulences of Svargaloka! Know that all material
benefits are as worthless as a handful of straw! Instead of chasing after them please take shelter of
Lord Gauranga, who is dressed in the garments of a sannyasi, and who, intoxicated by tasting the
nectar of Krsna-prema, dances on the Ganges' shore.
87 If your heart is set on crossing beyond the ocean of repeated birth and death, if your heart
relishes the sweet nectar of Krsna-sankirtana, and if your heart yearns to swim and sport in the
ocean of pure love of Krsna, then please reside in Mayapura City.
88 The fortunate town of Navadvipa remains on the earth. The Ganges remains. The same people
still live here. The saintly devotees who have taken shelter of Lord Gauranga's feet remain. Alas!
Alas! I do not see anywhere the same kind of festival of pure love for Lord Hari. O Lord Caitanya,
O ocean of mercy, will I ever see Your transcendental glory again?
89 Let me offer my respectful obeisances to Lord Gaura's transcendental abode which, whether
seen, touched, glorified, remembered, bowed down to from afar, or worshipped, gives the nectar of
pure love for Lord Krsna.
90 They who follow the rules of Varnasrama-dharma, worship the Deities, visit holy pilgrimage
places, and study the Vedas, but do not reside in Lord Gaura's dear abode, cannot understand the
abode of Vrndavana, which is beyond the reach of the four Vedas.
91 Humbly thinking oneself lower than a blade of grass, natural gentleness and charm, speaking
words sweet as nectar, spitting at the insignificant sense-gratification of this world, disinterest in
the affairs of this world, and overwhelming love for Lord Hari are the transcendental virtues
obtained by worshipping Lord Gaura's transcendental abode in this world.
92 Worship millions of the most exalted spiritual masters if you wish! Study millions of Vedic
scriptures if you wish! But know that it is they who yearn to reside in Lord Caitanyacandra's
transcendental city who will understand the great secret that is pure love for Lord Krsna.
93 Now it is the age of Kali. My enemies, the senses, have become very strong. The splendid path of
49
pure devotional service is blocked by millions of brambles. I am weak and agitated. Alas! Alas!
Where can I go? O abode of Lord Caitanya, if now you will not give me your mercy, what shall I do?
94 I am tightly bound by chains of limitless horrible desires. I am addicted to millions of sins. My

mind is filled with pain. Millions of wicked men mislead me. They are not my friends. Except for
the holy abode of Gauda-mandala, who is my friend in this world?
95 Alas! Alas! How will the desire creeper of pure devotional service sprout in the desert of my
heart? In my heart there is only one hope. I shall reside in Lord Gauranga's holy abode. Then I shall
never again lament.
96 I am chained by sinful desires. I have fallen into the painful ocean of repeated birth and death.
The sharks and crocodiles of lust and anger are devouring me alive. I have no shelter. O holy abode
of Lord Gauranga, please be merciful to me!
97 His complexion as fair as molten gold, and His form filled with the splendid and blissful nectar
of pure transcendental love, the Supreme Personality of Godhead has mercifully appeared in the
town of Navadvipa. In Navadvipa every home celebrates great festivals in honor of Bhakti-devi, the
goddess of devotion. Navadvipa is sweeter than Vaikuntha. My heart finds its happiness in the
transcendental abode of Navadvipa.
98 When, residing somewhere in Navadvipa, my heart peaceful, filled with ecstatic love for the son
of Saci, meditating moment after moment on the transcendental pastimes of the divine couple in
Vrajavana, and happy with the devotional service proper for me, will I see sweet Vrndavana forest
everywhere?
99 When, wandering on the splendid Ganges' shore, will I suddenly see the peerless, splendid,
blissful, eternal, spiritual, beautiful, rare home of Jagannatha Misra, Lord Sacisunu's abode?
100 If I may reside in Godruma and the other places of Navadvipa, and for this reason I consider
the impersonalists of Varanasi to be very unimportant, then why should I go on a pilgrimage to
Gaya to offer pinda to the ancestors? If I live in Navadvipa, and my personal liberation does not
weigh even as heavily as a fraction of an ounce to me, then why should I be interested in material
piety, economic development, and sense gratification? If I live in Navadvipa and I have not the
slightest fear of hell, then why should I be filled with anxiety over the well-being of my wife,
children, friends and relatives?
101 O foolish people, please seek the path of pure Hari-bhakti, which even the great sages in ancient
times could not find after long searching. If in your heart there is no faith, and if you think it is too
difficult to attain, then please abandon all these misconceptions and take shelter of Lord Gaura's
city.
102 Because the two abodes (Navadvipa and Vrndavana) are not different, in some of these 100
verses I have said that they are the same place. Still, in other verses I have specifically described the
glories of Lord Gauranga's transcendental abode.
50
51
Chapter 7
Krsna is the true husband of all women and all Jivas!
Anyone who think they are wife and husbands are in illusion, Krsna only is the Supreme Husband
of all Jivas, we hear this clearly from Laxmidevi and Rukmini devi in Srimad Bhagavatam:
SB 5.18.17: Accompanied during the daytime by the sons of the Prajāpati [the predominating
deities of the days] and accompanied at night by his daughters [the deities of the nights],
Lakshmīdevī worships the Lord during the period known as the Samvatsara in His most merciful
form as Kāmadeva. Fully absorbed in devotional service, she chants the following mantras.
SB 5.18.18: Let me offer my respectful obeisances unto the Supreme Personality of Godhead, Lord
Hrishīkeśa, the controller of all my senses and the origin of everything. As the supreme master of
all bodily, mental and intellectual activities, He is the only enjoyer of their results. The five sense
objects and eleven senses, including the mind, are His partial manifestations. He supplies all the
necessities of life, which are His energy and thus non different from Him, and He is the cause of
everyone's bodily and mental prowess, which is also non different from Him. Indeed, He is the
husband and provider of necessities for all living entities. The purpose of all the Vedas is to
worship Him. Therefore let us all offer Him our respectful obeisances. May He always be favorable
toward us in this life and the next.
SB 5.18.19: My dear Lord, You are certainly the fully independent master of all the senses.
Therefore all women who worship You by strictly observing vows because they wish to acquire a
husband to satisfy their senses are surely under illusion. They do not know that such a husband
cannot actually give protection to them or their children. Nor can he protect their wealth or
duration of life, for he himself is dependent on time, fruitive results and the modes of nature,
which are all subordinate to You.
SB 5.18.20: He alone who is never afraid but who, on the contrary, gives complete shelter to all
fearful persons can actually become a husband and protector. Therefore, my Lord, you are the
only husband, and no one else can claim this position. If you were not the only husband, You
would be afraid of others. Therefore persons learned in all Vedic literature accept only Your
Lordship as everyone's master, and they think no one else a better husband and protector than
You.
SB 5.18.21: My dear Lord, You automatically fulfill all the desires of a woman who worships Your
lotus feet in pure love. However, if a woman worships Your lotus feet for a particular purpose, You
also quickly fulfill her desires, but in the end she becomes broken-hearted and laments. Therefore
one need not worship Your lotus feet for some material benefit.
SB 5.18.22: O supreme unconquerable Lord, when they become absorbed in thoughts of material
enjoyment, Lord Brahmā and Lord Śiva, as well as other demigods and demons, undergo severe
penances and austerities to receive my benedictions. But I do not favor anyone, however great he
may be; unless he is always engaged in the service of Your lotus feet. Because I always keep You
within my heart, I cannot favor anyone but a devotee.
52
SB 5.18.23: O infallible one, Your lotus palm is the source of all benediction. Therefore Your pure
devotees worship it, and You very mercifully place Your hand on their heads. I wish that You may
also place Your hand on My head, for although You already bear my insignia of golden streaks on
Your chest, I regard this honor as merely a kind of false prestige for me. You show Your real mercy
to Your devotees, not to me. Of course, You are the supreme absolute controller, and no one can
understand Your motives
We see in Srimad Bhagavatam 10 canto chapter 60 how Krsna teased Rukmini and Her answer was
most befitting Her exalted position and approved by Krsna:
SB 10.60.34: Śrī Rukminī said: Actually, what You have said is true, O lotus-eyed one. I am indeed
unsuitable for the almighty Personality of Godhead. What comparison is there between that
Supreme Lord, who is master of the three primal deities and who delights in His own glory, and
myself, a woman of mundane qualities whose feet are grasped by fools?
SB 10.60.35: Yes, my Lord Urukrama, You lay down within the ocean as if afraid of the material
modes, and thus in pure consciousness You appear within the heart as the Supersoul. You are
always battling against the foolish material senses, and indeed even Your servants reject the
privilege of royal dominion, which leads to the blindness of ignorance.
SB 10.60.36: Your movements, inscrutable even for sages who relish the honey of Your lotus feet,
are certainly incomprehensible for human beings who behave like animals. And just as Your
activities are transcendental, O all-powerful Lord, so too are those of Your followers.
SB 10.60.37: You possess nothing because there is nothing beyond You. Even the great enjoyers of
tribute — Brahmā and other demigods — pay tribute to You. Those who are blinded by their
wealth and absorbed in gratifying their senses do not recognize You in the form of death. But to the
gods, the enjoyers of tribute, You are the most dear, as they are to You.
SB 10.60.38: You are the embodiment of all human goals and are Yourself the final aim of life.
Desiring to attain You, O all-powerful Lord, intelligent persons abandon everything else. It is they
who are worthy of Your association, not men and women absorbed in the pleasure and grief
resulting from their mutual lust.
SB 10.60.39: Knowing that great sages who have renounced the sannyāsī's danda proclaim Your
glories, that You are the Supreme Soul of all the worlds, and that You are so gracious that You give
away even Your own self, I chose You as my husband, rejecting Lord Brahmā, Lord Śiva and the
rulers of heaven, whose aspirations are all frustrated by the force of time, which is born from Your
eyebrows. What interest, then, could I have in any other suitors?
SB 10.60.40: My Lord, as a lion drives away lesser animals to claim his proper tribute, You drove off
the assembled kings with the resounding twang of Your Śārńga bow and then claimed me, Your
fair share. Thus it is sheer foolishness, my dear Gadāgraja, for You to say You took shelter in the
ocean out of fear of those kings.
SB 10.60.41: Wanting Your association, the best of kings — Ańga, Vainya, Jāyanta, Nāhusha, Gaya
and others abandoned their absolute sovereignty and entered the forest to seek You out. How
53
could those kings suffer frustration in this world, O lotus-eyed one?
SB 10.60.42: The aroma of Your lotus feet, which is glorified by great saints, awards people
liberation and is the abode of Goddess Lakshmī. What woman would take shelter of any other man
after savoring that aroma? Since You are the abode of transcendental qualities, what mortal woman
with the insight to distinguish her own true interest would disregard that fragrance and depend
instead on someone who is always subject to terrible fear?
SB 10.60.43: Because You are suitable for me, I have chosen You, the master and Supreme Soul of
all the worlds, who fulfill our desires in this life and the next. May Your feet, which give freedom
from illusion by approaching their worshiper, give shelter to me, who have been wandering from
one material situation to another.
SB 10.60.44: O infallible Krishna, let each of the kings You named become the husband of a woman
whose ears have never heard Your glories, which are sung in the assemblies of Śiva and Brahmā.
After all, in the households of such women these kings live like asses, oxen, dogs, cats and slaves.
SB 10.60.45: A woman who fails to relish the fragrance of the honey of Your lotus feet becomes
totally befooled, and thus she accepts as her husband or lover a living corpse covered with skin,
whiskers, nails, head-hair and body-hair and filled with flesh, bones, blood, parasites, feces, mucus,
bile and air.
SB 10.60.46: O lotus-eyed one, though You are satisfied within Yourself and thus rarely turn Your
attention toward me, please bless me with steady love for Your feet. It is when You assume a
predominance of passion in order to manifest the universe that You glance upon me, showing me
what is indeed Your greatest mercy.
SB 10.60.47: Actually, I don't consider Your words false, Madhūsudana. Quite often an unmarried
girl is attracted to a man, as in the case of Ambā.
SB 10.60.48: The mind of a promiscuous woman always hankers for new lovers, even if she is
married. An intelligent man should not keep such an unchaste wife, for if he does he will lose his
good fortune both in this life and the next.
SB 10.60.49: The Supreme Lord said: O saintly lady, O princess, We deceived you only because We
wanted to hear you speak like this. Indeed, everything you said in reply to My words is most
certainly true.
SB 10.60.50: Whatever benedictions you hope for in order to become bee of material desires are
ever yours, O fair and noble lady, for you are My unalloyed devotee.
SB 10.60.51: O sinless one, I have now seen firsthand the pure love and chaste attachment you have
for your husband. Even though shaken by My words, your mind could not be pulled away from Me.
Srila Bhaktivinoda Thakura writes in his saranagati:
mānasa, deho, geho, jo kichu mor
54
arpilū tuwā pade, nanda-kiśor!
(2)
sampade vipade, jīvane-maraṇe
dāy mama gelā, tuwā o-pada baraṇe
(3)
mārobi rākhobi-jo icchā tohārā
nitya-dāsa prati tuwā adhikārā
(4)
janmāobi moe icchā jadi tor
bhakta-gṛhe jani janma hau mor
(5)
kīṭa-janma hau jathā tuwā dās
bahir-mukha brahma janme nāhi āś
(6)
bhukti-mukti-spύhā vihīna je bhakta
labhaite tāko sańga anurakta
(7)
janaka, jananī, dayita, tanay
prabhu, guru, pati-tuhū sarva-moy
(8)
bhakativinoda kohe, śuno kāna!
rādhā-nātha! tuhū hāmāra parāṇa
TRANSLATION
1) Mind, body, and family, whatever may be mine, I have surrendered at Your lotus feet, O youthful
son of Nanda!
2) In good fortune or in bad, in life or at death, all my difficulties have disappeared by choosing
those feet of Yours as my only shelter.
3) Slay me or protect me as You wish, for You are the master of Your eternal servant.
4) If it is Your will that I be born again, then may it be in the home of Your devotee.
5) May I be born again even as a worm, so long as I may remain Your devotee. I have no desire to
be born as a Brahma averse to You.
6) I yearn for the company of that devotee who is completely devoid of all desire for worldly
enjoyment or liberation.
7) Father, mother, lover, son, Lord, preceptor, and husband; You are everything to me.
8) Thakura Bhaktivinoda says, "O Kana, please hear me! O Lord of Radha, You are my life and
soul!"
janaka, jananī, dayita, tanay

prabhu, guru, pati-tuhū sarva-moy
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7) Father, mother, lover, son, Lord, preceptor, and husband; You are everything to me.
Of course, this is not an excuse to engage in adulterer's affairs, even though Krsna is the Supreme
Husband, Srila Prabhupada and Manu Samhita never approved of divorce or adultery. It is even in
the Bible. Srila Prabhupada's quotes are very strong:
"What is this nonsense, divorce? There is no such thing in the Vedic civilization, divorce. You must
accept whatever God has given you as husband or wife, you must. They had no thinking even, idea
of divorce. One may not agree with the husband. That is natural. Sometimes we do not agree. But
there is no question of divorce."
Room Conversation, Baltimore, July 7, 1976
"No, we... "It is voluntary. In our society we find so many brahmacaris, [celibate students] so many
grhasthas [regulated householders] And if you cannot stop this itching sensation, all right, marry
one girl and live peacefully like a gentle... What is this nonsense, every three weeks divorce? We are
not so rascal. If we accept one girl as my wife, I take full responsibility. Because I require a girl or
woman, so this woman, that one... We are not so rascal that at home I have got woman, I am
searching after another woman, another naked woman. We are not so madman. The sex pleasure is
there at home, and I am seeking after sex pleasure in here, here, in the club, in the... What is that? Is
that vagina is different? You are so fool. You require vagina; take one vagina. Be satisfied. And lick
it. Why you are going here and there, here and there, here and there? Even old man is going to the
nightclub to lick another vagina. Is that civilization? You are proud of your civilization." Tell them
like that. "Licking of the vagina, different, obnoxious smell. You are less than the dog. The dog likes
to smell the vagina. You are like that. What is business of going another vagina? You require vagina.
Take one and be satisfied. That is intelligence. First of all there is no need of vagina. But if you want,
take one and be satisfied. Why you are searching after dog vagina, this vagina, that vagina, that
vagina? Is that civilization?" Expose them like that. "Your brain is filled with so much stool, so we
are washing it. What is the wrong there?" You should take this argument and expose them at least in
the court, licking of the vagina civilization, like dog. Yes animals do that. We must expose them,
that's all. This is our business. This is a good opportunity in the court, so that it will be published.
People will know what is our philosophy. Licking of vagina civilization,..."
Srila Prabhupada Room Conversation, February 19, 1977, Mayapur
Giving up the association of her husband does not mean, however, that a woman should marry
again and thus indulge in prostitution. If a chaste woman unfortunately marries a husband who is
fallen, she should live separately from him. Similarly, a husband can separate himself from a woman
who is not chaste according to the description of the sastra. The conclusion is that a husband should
be a pure Vaisnava and that a woman should be a chaste wife with all the symptoms described in
this regard. Then both of them will be happy and make spiritual progress in Krsna consciousness."
Srimad Bhagavatam 7.11.28 Purport
"Regarding remarriage, no, remarriage should be always discouraged. Remarriage means

encouraging sense gratification. Our mission is to curtail sense gratification. Three times marrying
in a year, this is not good, and they are doing this."
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Srila Prabhupada Letter to Rupanuga - New Delhi, August 21, 1975
dampatye 'bhirucir hetur

mayaiva vyavaharike
stritve pumstve ca hi ratir
vipratve sutram eva hi
[In Kali-yuga] "Men and women will live together merely because of superficial attraction, and
success in business will depend on deceit. Womanliness and manliness will be judged according to
one's expertise in sex, and a man will be known as a brahmana just by his wearing a thread." (SB
12.2.3)
However, Vedic society in the words of dharma sastras frankly forbids brahmanas to divorce.:
"Neither by sale nor by repudiation is a wife released from her husband; such we know the law to
be, which the Lord of creatures (Prajapati) made of old.
"Once is the partition (of the inheritance) made, (once is) a maiden given in marriage, (and) once
does (a man) say,' I will give;' each of those three (acts is done) once only." (Manu-samhita 9.46-47)
dharma sastra allows (non-Vaishnava), remarriage is allowed in few cases:
"If the husband is untraceable, dead, or has renounced the world, is impotent or degraded - in these
cases of emergency a woman can remarry." (Garuda Purana 1.107.28)
Srila Prabhupada discouraged it:
"Giving up the association of her husband does not mean, however, that a woman should marry
again and thus indulge in prostitution. If a chaste woman unfortunately marries a husband who is
fallen, she should live separately from him. Similarly, a husband can separate himself from a
woman who is not chaste according to the description of the sastra. The conclusion is that a
husband should be a pure Vaisnava and that a woman should be a chaste wife with all the
symptoms described in this regard. Then both of them will be happy and make spiritual progress in
Krsna consciousness." (SB 7.11.28 p.)
Srila Prabhupada's letter to Rupanuga - Vrindaban 9 September, 1967:
"Anyway, both your wife and yourself cannot think of marrying again; that is not my advice. Even if
your wife decides to marry again, for your part you should forget it; and if by the Grace of Krishna
you can live peacefully without any wife, completely devoted to K.C., that will be the best part of
your life. You can love and put all your affection to the child, and try to make him fully K.C."
Srila Prabhupada's letter to Silavati - New Vrindavan 14 June, 1969:
"Regarding the suggestion that you remarry, I have never suggested such thing, so you need not
trouble yourself with this. As I have told you in Los Angeles, I wish that the mother's who have no
husband at present should not remarry, but should dedicate their time to seeing that their children
57
are brought up very nicely in Krishna Consciousness."
Srila Prabhupada's letter to Rupanuga - New Delhi 21 August, 1975:
"Regarding remarriage, no, remarriage should be always discouraged. Remarriage means

encouraging sense gratification. Our mission is to curtail sense gratification. Three times marrying
in a year, this is not good, and they are doing this."
Srila Prabhupada's letter to Jayananda - Vrindaban 1 September, 1975:
"Why should you remarry? Rather you should take sannyasa. Now you are getting very good
training. Why has Jayatirtha suggested you to remarry?"
Srila Prabhupada's letter to Anangamanjari - New York 19 July, 1976:
"It is not advisable to marry again as this may disturb your former husband who is now engaged in
preaching activities. So rather you can come here to New York where your service will be
appreciated and there is very nice association with so many nice girls.
Sri Prahlada Maharaja has prayed:
SB 5.18.10: My dear Lord, we pray that we may never feel attraction for the prison of family life,
consisting of home, wife, children, friends, bank balance, relatives and so on. If we do have some
attachment, let it be for devotees, whose only dear friend is Krishna. A person who is actually self-
realized and who has controlled his mind is perfectly satisfied with the bare necessities of life. He
does not try to gratify his senses. Such a person quickly advances in Krishna consciousness,
whereas others, who are too attached to material things, find advancement very difficult.
SB 5.18.13: Just as aquatics always desire to remain in the vast mass of water, all conditioned living
entities naturally desire to remain in the vast existence of the Supreme Lord. Therefore if someone
very great by material calculations fails to take shelter of the Supreme Soul but instead becomes
attached to material household life, his greatness is like that of a young, low-class couple. One who
is too attached to material life loses all good spiritual qualities.
Well, we are all spirit souls part and parcel of Krsna, at the end of the day material or spiritual
positions of this world have little value. But our individual Krsna consciousness is everything that
matters. We are born with "nothing" and leave with "nothing" of material values. Our Krsna
consciousness is tested at death. Then it will be us and Krsna and nothing else matters. No "fallible
soldiers" will rescue us from death including wife, children, friends, disciples, family
members, congregational members, bank accounts or business, etc. Ante Narayana Smriti...
all that counts will be us remembering Krsna...
SB 5.18.14: Therefore, O demons, give up the so-called happiness of family life and simply take
shelter of the lotus feet of Lord Nrisimhadeva, which are the actual shelter of fearlessness.
Entanglement in family life is the root cause of material attachment, indefatigable desires,
moroseness, anger, despair, fear and the desire for false prestige, all of which result in the repetition
of birth and death.
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59
Chapter 8
Avoiding Vaisnava Aparadha
Srila Narahari Thakura has warned us:
ohe bhai vaisnavete sabadhana

pranapana kari’ aparadha ksamaibe
O my brothers, please be very careful in dealing with the Vaisnavas. Beg their forgiveness for any
offense with your heart and soul.
Vaisnava aparadha
yo hi bhagavatam lokam upahasam nrpottama

koroti yasya nasyanti artha dharma yasah sutah
hanti nindati vai dvesti vaisnavan na abhinandati
y'all i'm not harsam darsane patanani sa
(Hari Bhakti Vilasa 10.310,312, from Skanda Purana, conversation between Markandeya Rsi and
King Bhagiratha)
Oh, King, anybody who makes fun out of the devotee of the Supreme Personality to Godhead, his
religiosity, wealth, fame and family members all reach ruination or are destroyed. Any person who
kicks a Vaisnava, criticizes him, angers him, envies him, who is not pleased to see him or
disrespects him, Mother Nature becomes very angry with him and is not happy with him. They are
sent to the hellish planets. These six things are meant for his degradation. (Therefore one should
avoid these six demonic activities).
pujito bhagavan visnur janmantara satair api

prasidati na visvatma vaisnave ca apamanite
(Hari Bhakti Vilasa 10.315, from Dvaraka Mahatmya, conversation between Prahlada Maharaja
and Bali Maharaja)
Any person who has criticized a Vaisnava, such sinners, even if they worship Lord Sri Visnu, the
source of the whole world for hundreds of births, with such insulters of Vaisnavas, Lord Hari does
not remain happy.
Skanda Purana lists six kinds of Vaisnava aparadhas (offenses):
hanti nindati vai dvesthi

vaisnavan na abhinandati
krudhyate yati no harsam
darsane patanani sat
(1) Killing or physically harming a devotee

(2) Criticizing or blaspheming a devotee for
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(a) having a body born in a low family (listed in Upadesamrta)
(b) having a body with a bad complexion (listed in Upadesamrta)
(c) having a deformed body (listed in Upadesamrta)
(d) having a diseased or infirm body (listed in Upadesamrta)
(e) having traces of sins or imperfectness listed in previous sinful life(s) (listed in Harinama
Cintamani)
(f) having an accidental or momentary falldown (listed in Harinama Cintamani)
(3) Being envious towards a devotee
(4) Not offering obeisances to a devotee
(5) Become angry towards a devotee
(6) Not becoming happy on seeing a devotee
Caitanya Bhagavata by Vrindavan Das Thakur on Vaisnava Aparadha
"Any person who sides with a Vaisnava against another Vaisnava and criticizes him is destined to
be destroyed." (Madhya 3.160)
"If Vaisnavas are offended even by an assembly of renunciates, sannyasis, such an assembly is more
irreligious than a group of drunkards. For the drunkards, there is still a chance of salvation, but for
those who are critical of Vaisnavas there is no hope of liberation." (M 3.41-43)
"Lord Caitanya absorbed the sin of Jagai and Madhai into His own body. He then said, "Begin
kirtana, then this black shroud of sin will lift from My body and enter the bodies of those who
criticize the devotees of the Lord." (M 3.302-303)
"One never advances in spiritual life by finding faults in other Vaisnavas, in fact only sinful
reactions are increased, so give up all your faultfinding." (M 3.313)
"The Vaisnava devotees of the Lord are eternally pure and realized souls. Sometimes there are
differences of opinion amongst them which might appear like an argument, but in fact, it is an
amazing relationship between devotees. Foolish rascals who do not understand this exchange,
praise one Vaisnava and denounce the other. Such a mentality will lead to destruction of faith and
knowledge." (M 5)
"To criticize and find faults in pure devotees of the Lord is the most grievous offense against the
holy name. O holy name! How can you bear the criticism against your pure devotees through
whom your glories have been propagated? (You can never tolerate criticism against those who
have dedicated their lives in propagating the holy name of the Lord.) Such offenders are
annihilated." (M 13.393)
"Therefore the conclusion is that having devotion is the foremost of all rules, regulations, and
rituals. Rules and regulations are meant to be subservient and secondary to devotional service;
those who are dissatisfied with this arrangement fall down from the path of self-realization." (M
16.143-144)
"Those devotees who are narrow-minded and bigoted start fighting over petty matters, this is a
serious
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deviation from the path of spiritual realization, and so a really knowledgeable devotee will refrain
from taking sides in such disputes." (M 17.109-110)
"The offense or criticizing the Lord or His devotees even once steals a man's proper
intelligence." (M 19)
"Lord Gaurasundara has advented specifically to deliver all the fallen souls with the exception of
those who find fault in Vaisnava devotees of the Lord." (M 19)
"The Vedas clearly describe that if one hears criticism of a Vaisnava devotee of the Lord then he
loses all of his accumulated piety and is cast into abominable conditions of life birth after birth." (M
20)
"Everything, from the highest to the lowest living entity, is a manifestation of Lord Krsna's energy,
hence Krsna cannot tolerate violence or offenses perpetrated against anyone. And if anyone
offenselessly chants Krsna's name then Krsna will certainly very soon liberate him from material
bondage. A person may be well versed in all the four Vedas, but if he still maintains an offensive
attitude towards the Vaisnavas, then he is eternally doomed to the worst kind of hell." (M 20)
"Whosoever makes any differences between Me, My pure devotees, and Srimad-Bhagavatam are
forever lost." (M 21)
"The spiritual master cannot even protect his own disciples against the wrath of the Lord if his
disciple commits Vaisnava aparadha. In fact the guru of such a disciple is hardpressed to protect
himself from the effects of the aparadha. If the guru is in a very elevated stage of devotion, then he
can protect himself alone, but if he is not so elevated, then he along with disciple sinks down into
hell." (M 22)
"The true followers of Lord Nityananda are free from fault-finding, they engage their full time in
blissfully glorifying Lord Caitanya. They are always careful to avoid the pitfalls in devotional
service." (M 22)
"Some persons, trying to compare Vaisnavas, calling one a bigger Vaisnava than the other, commit
a grave blunder for which they will soon suffer." (M 22)
"At times one may see a certain elevated devotee quarreling with other devotees; this is all
transcendental and happening by the desire of Lord Krsna. No one should side with any party,
because they are all most elevated Vaisnavas, to do so would certainly result in Vaisnava
aparadha." (M 23)
"One can become a true Vaisnava by serving Lord Krsna and by not finding faults in others." (M
23)
"One who worships Krsna's lotus feet seeing all Vaisnavas to be dear to the Lord will indeed cross
over this ocean of material nescience." (M 24)
"If one does not pay heed to Lord Caitanya's warning and teachings on Vaisnava aparadha, then he
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will remain completely ignorant about the offenses and thus suffer terrible consequences." (M 22)
vaisnavera dosa-drste habe sabadhana

nirantara caribou vaisnavera guna-ghana
Be careful not to see a Vaisnava’s faults, and always sing their glories.
marsh bhagavata-ghahan ei kaya

vaisnavera kriya-mudra vijne na bujhaya
All of the previous great devotees have said, “No one can understand the behavior of a Vaisnava.”
sri-krsna-caitanya prabhu priya-bhakta-dvare

anyere dilena zigzag does not ta' prakare
Although Srila Rupa Goswami is a highly elevated devotee very dear to Sri Chaitanya Mahaprabhu,
the Lord used him to teach all of us of the dangers of Vaisnava aparadha.
bhakta--padma dhari’ mastaka-upara

bhakti-rasa-sayare dubaha nirantara
Hold the devotees’ lotus feet to your head and always dive in the nectar of pure devotional service
Srila Bhaktivinoda Thakura has stated :
A Vaisnava may be criticized on four counts:
1. His caste by birth

2. Previous sins or faults in this life
3. An unpremeditated accidental act of sin
4. Present traces of previous sinful activity
Though all these conditions may be present in a Vaisnava, they are insubstantial grounds for
criticism of a Vaisnava. One who so blasphemes a Vaisnava will be punished by Yamaraja. Because
the Vaisnava is spreading the glories of the Lord's name, the Lord does not tolerate such criticism
of a Vaisnava. Giving up dharma, yoga, sacrifice and jnana for the name of Krishna, the Vaisnava is
the topmost person. Criticism is a serious offense. Furthermore he does not criticize the scriptures
or the demigods, but simply takes shelter of the name."
Srila Bhaktivinoda Thakur, Harinama Cintamani: Chapter 4 - Blasphemy of Vaisnavas
The Laughter of Srila Rupa Goswami
From Srila Narahari Chakravarti’s Sri Bhakti-ratnakara, fifth wave
bhakta-sthane sabadhana habe sarva-mate

yena kona akausala near tan'ra cite
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Always be careful in your dealings with devotees and never create any ill feelings in their hearts.
and he slept with the seven ones,
prasanga paiya kichu kahiye ethaya
Creating ill feelings with the devotees will create impediments on one’s path. I will relate a story to
reveal this truth.
One day in Vrindavan Srila Rupa Goswami Prabhupada sat rapt in meditation, feeling great bliss in
his heart. While he was sitting in his samadhi he observed a wonderful pastime. The gopis were
decorating Srimati Radharani while Krishna stood behind Her watching. Krishna revealed His
presence to the sakhis, bringing an increasing festival of joy to their hearts, but Radharani was
unaware that He was there. In many wonderful ways the gopis braided and decorated Radha’s hair.
Then they placed a mirror before Her. As She gazed at the beauty of Her own face, Radharani also
saw Sri Krishna’s moonlike face in the mirror. Radha became very shy and quickly covered Herself
with Her cloth. The gopis happily laughed at this, and Srila Rupa Goswami also joined in their
laughter.
Just at that moment a vaisnava arrived who was very eager to see Rupa Goswami. Seeing Rupa
laughing, the vaisnava did not say anything, but feeling very sorrowful in his heart he went to see
Srila Sanatan Goswami. [According to the tradition in Vrindavan, this vaisnava was a famous
devotee named Krishnadas. It is said that Krishnadas was lame and unable to walk and that when
Rupa Goswami laughed, Krishnadas thought that he was laughing at his disability.]
The vaisnava told Sanatan, “I went to see Sri Rupa, but when he saw me he suddenly burst into
laughter. My heart filled with sorrow! I don’t know why he acted in that way. I didn’t say anything,
but came to ask you about it.” Sri Sanatan then explained the true reason for Rupa Goswami’s
laughter. Hearing this, the vaisnava became repentant at heart. Lamenting greatly, the vaisnava
said, “Why did I approach him at that moment? Not understanding his heart, I have offended
him.” The vaisnava became very agitated. Sanatan Goswami pacified him and made him peaceful
again.
Meanwhile, when the vaisnava had felt offended, Srila Rupa Goswami suddenly lost his vision of
the Lord’s pastimes. He became very disturbed and looked everywhere. Considering the situation
carefully, he concluded that someone must have come to see him while he was absorbed in seeing
Krishna’s pastimes. “I did not honor the person that came, and thereby I committed an offense.”
Thinking in this way, Rupa also went to Sanatan Goswami’s place.
When he saw Prabhupada Srila Rupa Goswami coming, that vaisnava approached him. Falling on
the ground, he offered his respects. With great humility he told Rupa, “O great soul, I have
committed an offense to you. Please forgive me. Previously when I went to see you I did not
understand that you were rapt in meditation.” Standing before Srila Rupa Goswami, the vaisnava
prayed, “Please be kind and forgive me for my offense. If you are merciful to me, only then can my
heart become peaceful.”
When he heard these words, Srila Rupa Goswami became very agitated at heart. Falling to the
64
ground, he offered respectful obeisances to that vaisnava. Folding his hands, he said, “I have no
power to say how great was the offense that I committed to you. Please kindly forgive me.”
Both devotees were very humble and both were filled with bhakti-rasa. Forgiving each other, they
both became peaceful. The two of them then went to Srila Sanatan Goswami. For a long time they
all plunged into relishing nectarean topics of Lord Krishna. When everyone heard about this
incident they all became filled with wonder.
Concluding this story, Srila Narahari Chakravarti cautions everyone:
ohe bhai vaisnavete sabadhana

pranapana kari’ aparadha ksamaibe
O my brothers, please be very careful in dealing with the vaisnavas. Beg their forgiveness for any
offense with your heart and soul.
vaisnavera dosa-drste habe sabadhana

nirantara caribou vaisnavera guna-ghana
Be careful not to see a vaisnava’s faults, and always sing their glories.
marsh bhagavata-ghahan ei kaya

vaisnavera kriya-mudra vijne na bujhaya
All of the previous great devotees have said, “No one can understand the behavior of a vaisnava.”
sri-krsna-caitanya prabhu priya-bhakta-dvare

anyere dilena zigzag does not ta' prakare
Although Srila Rupa Goswami is a highly elevated devotee very dear to Sri Chaitanya Mahaprabhu,
the Lord used him to teach all of us of the dangers of vaisnava aparadha.
bhakta-.-padma dhari’ mastaka-upara

bhakti-rasa-sayare dubaha nirantara
Hold the devotees’ lotus feet to your head and always dive in the nectar of pure devotional service.
Devotees should be eager to hear about the glories of Srimati Radharani, Srila Prabhodananda
Sarasvati Thakura has given a sweet books Radha Rasasuddhanidhi. In stead of hearing of other
devotees mistakes (Apa-Radha) we should relish to hear
the glories of Sri Radha.
"I meditate on the dust of Shri Radha's feet, dust that becomes a kamadhenu cow to give the nectar
of rasa as the devotees celebrate a festival of spiritual love. Placing this dust on their heads, the
beautiful gopis attain something even peacock-feather-crowned Krishna yearns to attain."
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(I) THE RESULTS OF VAISHNAVA-APARADHA FOR DISCIPLE AND GURU
magicani sama yadi vaishnavere ninde tathapiha nasa paya -- kahe shastra vrinde
"Even if some one of the level of the supremely powerful devotee and gunavatara Lord Shiva
blasphemes a devotee, he will soon be destroyed. This is the verdict of all the scriptures." (CB
Madhya 22.56)
iha na maniya ye sujana-ninda square

janme janme se papistha daive dose sea
"Sinful people who ignore the above fact and critcize devotees suffer the heaviest of all punishment
of providence birth and birth." (57)
anyera ki power gaura-simhera janani

tent of vaisnavaparadha curry gani
"What to speak of others, even the supreme mother of the Supreme Lord Himself Gaura Simha was
not exempt from being considered an offender of a Vaishnava." (58)
prabhu bale -- upadesa kahite gets bet

vaisnavaparadha friend khandaite nari
Lord Gauranga Himself replied -- " I can give instructions how to eliminate the aparadha (like in
the case of Durvasa and Ambarish), but I Myself even though being the Supreme Lord am unable to
destroy an offense against a Vaishnava." (32)
ALL GURUS AND DISCIPLES PLEASE READ THESE VERSES CAREFULLY!
vaisnavera ninda karibeka yara wins

tara raksa-smarthya nahika kona jana
"A Vaishnava or a Guru is unable to protect any of his followers who engage in blasphemy of the
Vaishnavas." (128)
Gaudiya Bhashya by Shrila Bhaktisiddhanta Sarasvati Thakura Prabhupada:
[...] Those who after attaining the position of spiritual master either personally engage in
blasphemy of Vaishnavas or support their followers' blasphemy of Vaishnavas certainly become
degraded.
vaisnava-nindaka gana yahara asraya

apanei edaite tahara samsaya
"The deliverance of even a Guru or person whose followers engage in criticism of Vaishnavas is
greatly doubtful." (129)
66
bada adhikari haya apane edaite
ksudra haile -- ghanaian field adhahpate pedestrian
"In such a case only if the Guru is greatly advanced and qualified in bhakti, maybe he can protect
himself. But if he is weak in bhakti, then he is certainly sure to go to the darkest hellish regions and
fall down from the platform of bhakti if his followers engage in vaisnava-ninda and he can't or does
not stop them or reject them." (130)
sraddha-hine peye name aparadhe mare

blood blood guruke abhhakta shighra kare
"If a faithless unqualified person gets initiated into the chanting of Krishna's Name, then surely he
or she will engage in nama-aparadha and be destroyed. Along with his or her own degradation, the
disciple will also convert the Guru also into a non-devotee because the Guru gave the Name is the
first place and thus is the cause for the offenses of the disciple."
sradhhahina jane artha lobhe diya name

narakete jaya name-aparadha majiya
"Therefore if the Guru gives initiation into the Krishna Mantra due to a desire for money or
following, he will commit this namaparadha against Krishna's Name and will thus go to hell."
pramade yadyapi name upadesha haya

sradhhahine tabe guru swamp maha-bhaya
"Therefore a Guru should become very fearful when he comes to know that by mistake he has given
Krishna-Mantra-Diksha to a faithless unqualified person with ulterior motives."
vaisnava samaje taha kari vigyapana

sei lie sisya tyaga kare mahajana
"The Guru should announce in an assembly of devotees and in this way reject the sinful disciple
who is engaging in Vaishnava aparadha or Nama aparadha."
rear na karile guru aparadha krame

bhakti-hina duracara haya maya bhrame
"If the Guru does not reject the envious disciple in this way, the Guru becomes implicated in this
aparadha and quickly becomes devoid of bhakti and engages in abominable activities due to the
bewilderment of the illusory energy or Maya."
iha na kariya jei dena nama dhana

you're aparadhe tara narekete patana
"Therefore if a Guru gives Krishna-Mantra-Diksha without creating strong faith in the disciple for
Krishna-Nama, then the Guru falls down to hell due to his offense against Krishna-Nama."
67
name peye sisya kare aparadha name
tahate gurura haya bhakti badha taste
"After receiving Krishna-Nama-Diksha, if the disciple engages in Vaishnava aparadha or the ten
nama-aparadha, then the Guru's advancement in bhakti rasa is checked or obstructed."
sei name aparadhe dunhe sisya teacher

top sei aparadha uru narkete
"And due to this most powerful aparadha by the disciple and by the Guru too who does not stop,
correct or reject his blasphemous or offensive disciple, both of them, Guru and disciple fall down
into the hellish planets in their next life."
(II) THE ONLY THREE WAYS TO REMOVE VAISHNAVA-APARADHA
(1) TO GENUINELY BEG FORGIVENESS FROM THE VAISHNAVA OFFENDED:
ye vaisnava-sthane aparadha haya yara

puna se ksamile a paradha ghuce tara
If one offends a Vaisnava, the only way to get free from the offense is to go back that Vaisnava and
beg his forgiveness. (Cb. Madhya 22.32)
kanta phute yei mukhe, sei mukhe yaya

paye kanta phutile that kandhe bahiraya
Just as it takes a thorn to remove a thorn, the offense committed by the mouth [against a Vaisnava]
must be cured with the mouth [by begging forgiveness]. (CB Antya 4.380)
(2) BY CHANTING THE NAME OF LORD NITYANANDA CONSTANTLY:
Nityananda-prasade se ninya ksaya

nityananda-prasade se visnu-bhakti has
Only by the causeless mercy of of the name, form and pastimes of Lord Nityananda, one's offenses
against Vaishnavas are destroyed and one attains devotional service of Lord Krishna. (136)
(3) BY READING THE ORIGINAL BENGALI VERSES OF CHAITANYA-BHAGAVATA,

MADHYA-KHANDA CHP 22 DAILY OR REGULARLY:
e bada adbhuta katha suna savadhane

vaishnava aparadha ghuce ihara sravane
Listen carefully to this wonderful pastime of how Shri Shachimata got delivered from her offense
against Shrila Advaita Acharya in this Chp 22. By hearing or reading this narration one will be
become from the Vaishnava aparadha committed. (12)
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ninda nahi nityananda sevakera mukhe
aharnisha caitanyera yasa style sukhe
The devotees who have received the great fortune to serve Lord Nityananda Balarama never engage
in criticism or blasphemy of other Vaishnavas. Day and night their only activity is to blissfuly sing
the name of Lord Gauranga. (137)
nityananda-bhakta saba dike savadhana

nityananda-bhrtyera caitanya dhana-prana
Thus the devotees of Lord Nityananda and always extremely cautious from all directions to totally
avoid criticism of other Vaishnavas. Actually they have no time to criticze others because they are
busy in chanting the glories of the names and pastimes of Lord Gauranga, who is their life and
wealth.
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Chapter 9
Srila Prabhupada's and Lord Caitanya's mercy on me
Before the Srila Prabhupadas marathon in 1983 in Germany, Harikesa came to a place devotees
had purchased near the city of Koblenz it was called Laubach and in the countryside, it was a
former guest house and hotel and so there was enough space for the over hundred devotees either
selling paintings or Srila Prabhupada's books. So during the lecture, he mentioned devotees could
let the books fly because the Laxmi had already been covered by devotees selling paintings. That
time also printing Srila Prabhupadas Russian Bhagavad Gita was taking place and free Russian
Gitas was given away everywhere that Laxmi also came from the selling of paintings so though this
was illegal it facilitated the distribution of Srila Prabhupada's books. Harikesa mentioned that
Lord Caitanya would personally embrace that devotee that took book distribution fully to heart
and said how would you like to feel Lord Caitanya's embrace while distributing Srila Prabhupada's
books? I thought there is nothing else I want in this world but is it possible even for me. However,
I had full faith in the words of my Gurudeva that Lord Caitanya could embrace me. So I prayed
for it every day during that Marathon and I chanted almost 64 rounds daily, during that year in
1983 I was chanting 64 rounds daily when we were selling paintings, this is how I first really
started doing 64 rounds. So around Christmas in 1983, the 22nd of December I was chanting in
the morning in Nuremberg before the day of intense book distribution, I had prayed to Lord
Narasimha the day before that Nuremberg used to be the center of Hitler's propaganda and that
your dear Lord Narasimha please destroy all demoniac mentality in our hearts and all the non-
devotees and make them devotees. I was distributing 7 canto. SO the next morning while chanting
Japa in a park in Nuremberg, I was a little away from the other Sankirtana devotees, I believe I was
with my dear Godbrother Visvadeva Prabhu who was the sankirtana leader. So all of a sudden I
saw this sannyasi with a shaven head and with golden effulgence rush towards me embrace me
and was gone. I then realized it was Lord Caitanya and my eyes filled with tears. I could not hold it
to myself it was too much nectar to not share with the other devotees. Then I was told to call
Harikesa Swami my Gurudeva, he told me that Lord Caitanya had indeed blessed me and I was
meant for great things in his service.
I never met Lord Gauranga again like this, but it increased my love for Lord Caitanya a thousand
folds and I had just been reading the CC every day in Antya-lila of Lord Caitanya's pastimes and
the pastime I was on was when Lord Caitanya fell into the sea and got caught by the fisherman.
That pastime is my favorite and I felt Lord Caitanya's presence so much when I read this pastime.
Thus though I am the lowest of the low and most fallen soul, Lord Caitanya has even blessed a
fallen soul like me, I think it is because I am the most fallen, so he especially choose to give mercy
to me first, my disqualifications for Bhakti was met on that day by Lord Caitanya Himself, I am
just sharing this to show how Srila Prabhupada's and Lord Caitanya's mercy are so great. I want to
narrate another book distribution pastime from 1981 in Copenhagen, we had moved into a new
temple in Copenhagen and I had some problems with ingrown big toenail so I was seeing this
doctor for this problem (very pious elderly lady and she bought all of Srila Prabhupada's books I
brought and her husband also was interested in KC) So one day I could not go with Janesvara
Prabhu and the other sankirtana devotees due to this nail problem so I went to the city of Koege
and I was feeling a bit lonely because I was not with other sankirtana devotees and all alone in the
temple, so I prayed to Srila Prabhupada that you are my spiritual father, and please Srila
Prabhupada allow me to feel your presence while I distribute your books. Innocent and pure
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desire but guess what Srila Prabhupada and Krsna fulfilled my desire and I started feeling Srila
Prabhupada's intense presence on sankirtana like he was walking next to me, I did 70 big books
that day and was just so happy Srila Prabhupada was with me. I have often felt Srila Prabhupada's
words come true in my life and also many times Srila Prabhupadas out of his mercy to me has
come to me in my dreams to save fallen me. One time I wondered about how many devotees
complete their 16 rounds Srila Prabhupada came to me in the dream that night:" You will faint if
you knew how many devotees are not completing their 16 rounds daily ". Another time I was
lamenting I could not get out every day and distribute Srila Prabhupada's books. That night Srila
Prabhupada came to me in my dream: " You have distributed enough books and pleased me many
times over ", I was shocked in my dream of Srila Prabhupadas's statement, but extremely pleased at
heart. Srila Prabhupada said: "You distribute as many books when you can, do not worry or be
anxious". I have always felt anxious that the whole world needs Srila Prabhupada's books and I
have always wanted to please Srila Prabhupada, I offered my obeisances to Srila Prabhupada and
woke up it was not only a dream. In this way, though I never met Srila Prabhupada in person, I
have felt Srila Prabhupada's presence in my life. Srila Prabhupada also came to me in my dreams in
Navadvipa in 2004 and told me I want you to be in ISKCON only, and I told Srila Prabhupada in
my dream about the problems with so many ISKCON leaders and devotees that do not follow KC
properly and Srila Prabhupada told me I want you to be in my ISKCON always and assist me and
encourage other devotees. Actually that time I was with Srila Narayana Maharaja and his disciples
doing Navadvipa Mandal parikrama, but I was also having a room in ISKCON Mayapure so I
would go forth and back. Srila Prabhupada was clear I want you to be in my ISKCON always.
I hope no one will take offense to me sharing this, my motive is simply to share Lord Caitanya's
and Srila Prabhupada's mercy on me without them I am a zero, they have put value into my life.
I like to glorify Lord Caitanya with this beautiful song of Srila Narahari Sarkara Thakura:
GAURANGA MORA DHARAMA
Composed by Shrila Narahari Sarkara Thakura

( Gaura Ganodessa Dipika)
[177. Shrimati Radharani's dear friend, the vraja-gopi named Madhumati-devi, appeared as
Narahari Sarakara, who was very dear to Lord Gauranga.]
He is mentioned in the Gaura Artik song we sing daily:
mana re! kaha na gauranga katha
"O my mind, please constantly speak Gauranga Katha and chant Gauranga's Holy Name. This is
my advice to you."
gaurara nama amiyara dhama, piriti murati data
"O mind! Speak only about Gauranga. Gauranga's Holy Name is the supreme abode of all nectar
and the only worshipable and personified bestower of unnatojjvala-prema [unalloyed love and
attachment] to Their Lordships Nityananda and Gauranga and Their Lordships Shri Shri Radha
and Krishna."
sayane gaura svapane gaura, gaura nayanera tara;
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jivane gaura marane gaura, gaura galara hara
"While sleeping I want to only remember Gauranga's Name and while dreaming I want to think
only about Gauranga. Lord Gauranga Mahaprabhu is the exclusive star and the vision of my eyes.
During my life there will be only Gauranga and at the time of my death Gauranga's Name will be
my only shelter. Gauranga's Holy Name is the most precious necklace I constantly wear around my
neck with great happiness."
hiyara majhare gauranga rakhiye, virale vasiya rabo

manera sadhete se rupa-candere, nayane nayane thobo
"Keeping Gauranga deeply and steadily inside my heart and His Holy Name continuously on my
tongue, I will sit alone in a solitary place and relish Them constantly without any external
disturbance. Thus I will fix my mind on His supremely enchanting golden moon-like form. I will
gaze in Lord Gauranga's beautiful eyes and become absorbed in His beauty while chanting His Holy
Name."
gaura vihane na vanchi parane, gaura korechi sara

gaura boliya jauka jivane, kichu na cahibo ara
"Without Gauranga's Name I do not desire to maintain this body or live in this world. Lord
Gauranga and His Holy Name are the very essence of my existence. I have only one desperate
prayer in my life: to be able to give up my life while uttering the Holy Name of Gauranga --- I ask
for nothing else in this world."
gaura gamana, gaura gathana, gaura mukhera hamsi

gaura-piriti, gaura murati, hiyaya rahalo pasi
"May Lord Gauranga's graceful movements, Lord Gauranga's splendid features and characteristics,
Lord Gauranga's sweet smiling lotus face, love and attachment for Lord Gauranga's Name, and
Lord Gauranga's nectarean delicate form --- all of Them forcibly and spontaneously enter and
remain manifest in my heart at every moment."
gauranga dharama, gauranga karama, gauranga vedera sara

gaura charane, parana samarpinu, gaura karibena para
"Gauranga is my only Dharma or religion, Gauranga is the only object or goal of all my karma or
endeavour and Gauranga's Holy Name is the distilled essence of all the Vedas. I completely
surrender my life, mind, body, heart and soul at Lord Gauranga's lotus feet. I am fully certain that it
is only Lord Gauranga's Holy Name Who will take me across the impassable ocean of material
existence."
gaura sabda gaura sampada, jahara hiyaya jage

narahari dasa tara carane, sarana mage
"Gauranga's Name and Instructions are the essential sound vibrations and the exclusive treasures
for that fortunate person in whose heart Lord Gauranga manifests Himself by His causeless mercy.
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Narahari dasa always prays and begs to be able to take shelter at the lotus feet of such an exalted
devotee without any hesitation."
I beg to remain the eternal servant of Srila Prabhupada and Lord Caitanya and of all devotees in
ISKCON.
Lord Visnu revealed himself to Daksa and had a conversation with him and there are the
Hamsa Guhya prayers in Srimad Bhagavatam, however, Daksa stilled made offenses later to
first Narada Muni because he freed all his sons from Samsara birth and death by making them
sannyasis. Secondly, he offended his son-in-law Lord Siva and was given a head of a goat, so
even if we may attain the darshan of the Supreme Lord, Srimad Bhagavatam warns us of
Vaisnava aparadha.
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Chapter 10
Srila Prabhupada a Priya Sakha or Priya narma sakha?
In the Vraja Vilasa Stava by Srila Raghunath das Goswami he is glorified in this way”:
TEXT 22 Filled with deep love for him, and anxious that they may be separated, Subala never,
even in dream, lets go of the hand of Sri Krsna, the moon of Gokula. Subala’s heart is sprinkled
with the waters of the swiftly moving mountain stream of devotion to Srimati Radhika. I offer my
respectful obeisances to Subala whose body trembles with love for Sri Sri Radha-Krsna.”
Where was Srila Prabhupada's main temple in Vrindavan, Krsna Balarama? You can read the 10
Canto and see how Srila Prabhupada was fully absorbed in those lilas, killing of Aghasura and
Brahma Vimohana Lila. Nothing is an accident or takes place by chance.
Would Radha and Krsna not have Srila Prabhupada finished the translation of the Rasa lila, and
such lilas of Krsna and the Gopis if that was his Sthaiya Bhava? When Srila Prabhupada was on
Jaladuta and he had heart attacks how did he meditate on Vrindavan:
O dear friend, in Your company I will experience great joy once again. In the early morning I will
wander about the cowherd pastures and fields. Running and frolicking in the many forests of
Vraja, I will roll on the ground in spiritual ecstasy. O when will that day be mine?
Today that remembrance of You came to me in a very nice way. Because I have a great longing I
called to You. I am Your eternal servant and therefore I desire Your association so much. O Lord
Krsna, except for You there is no other means of success.
yes given Srila Prabhupada also wrote:
I emphatically say to you, O brothers, you will obtain your good fortune from the Supreme Lord
Krsna only when Srimati Radharani becomes pleased with you.
He is adressing Krsna as Sakha-dear Cowherd boy and Bhai: brother
the whole mood is sakha and priya narma Sakha.
The argument that Srila Prabhuapadas Guru is Nayana Manjari, so as such he should also be a
manjari is false. Gauri das Pandit had a disciple Hridaya Caitanya who was both in Sakhya bhava
(Gauri das Pandit being Subal himself), but Hrday Caitanya disciple was Dukhi Krsna das that
later became Shyamananda Pandit, and on who Radharani Herself placed Her Tilaka mark. The
question of one's sthiya bhava is revealed by bhakti and confirmed by the advanced sadhus or
Guru. We should not rubber stamp that everyone is a manjari and beyond manjari bhava there is
no other Rasa, Goloka is not only full of manjaris. Yes some many become Manjaris, but it is not
for all. Some devotees will never desire it but will desire very much to follow the sakhas, as
ordinary sakhas or priyanarma sakhas. All the main associates of Lord Nityananda Prabhu was
priya narma sakhas, that a sena pati devotee predicted by Lord Nityananda Prabhu was a follower
of the mood given by Lord Nityananda Prabhu, Sakhya Bhava is not strange at all but makes
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perfect sense. That those aspiring for manjari bhava may want to see Srila Prabhupada in manjari
bhava is another story, this can happen as mentioned in Jaiva dharma, where the 2 disciples see
their Guru according to their specific rasa…but it does not change the fact that Srila Prabhupada is
a priya narma sakha. I have no doubt about it for a second.
If I am wrong Srila Prabhupada is not a priya narma Sakha then he is a Priya Sakha, but Srila
Prabhupada his whole life worshipped Sri Sri Radha Krsna and it makes no sense to me Srila
Prabhupada would not be a priya narma Sakha, I humbly believe he showed us clearly by his
various statements his desire to be a sakha, I heard from my early days in ISKCON Srila
Prabhupada said that I will steal Krsna's lunch bag and I will wrestle with Krsna. Srila Prabhupada
once had a revelation of Srila Rupa Manjari in his bhajan Kutir at Radha Damodara and Srila Rupa
Goswami told him to fulfill the instruction of his Gurudeva and distribute transcendental literature.
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Chapter 11
The glories of Gopichandan and Sri Krsna's Tilaka
Lord Sri Krsna has 3 kinds of Tilaka, 1 made of Kasturi, musk from the deer, it makes a black line
on Krsna's forehead, 2 is Gorocana, gallstones from cows, and 3 Kunkuma. It appears Lord Sri
Krsna at times wore tilaka as one line made of Sandalwood. Lord Caitanyas wearing tilaka is
described in Caitanya Bhagavata Adi Lila chapter 8:
Thus Nimai, the clandestine Supreme Controller of all mystic powers, lived in Nabadwip.
Always seen clutching His books in His graceful hands, Nimai looked like cupid personified as He
studied in the midst of His classmates. An Urdhva tilak mark adorned His forehead, and the
beauty of his shining curly hair could rob anyone of His mind. He was the embodiment of
transcendental effulgence and round His shoulder hung the sacred brahmin thread. His ever-
smiling enchanting face was delightful, showing off a set of twinkling teeth. How wonderful were
his lotus eyes, and how wonderful was the charming manner in which He tucks his bright dhoti
thrice in the waistband.
Vrindavan Das Thakur has written this song “Madana Mohana Tanu Gauranga Sundara”. In this
song, Vrindavan Das Thakur describes the beauty of the graceful Lord Caitanya.
(1)
madana-mohana tanu gauranga sundara
lalate tilaka sobho urdhwe manohara
(2)
tri-kaccha basana sobhe kutila-kuntala
prakrta nayana du-i parama cancala
(3)
sukla-yajna-sutra sobhe bediya sarire
suksma-rupe ananta ye hena kalebara
(4)
adhare tambula hase adhara capiya
yaga brndabana dasa se-rupa nichiya
(1) Graceful Lord Gauranga is more enchanting than Kamadeva. Glistening Vaisnava tilaka
adorns His forheead.
(2) He wears glorious trikaccha garments. His hair is curly. His two eyes are naturally restless.
(3) Manifesting a very slender form, Lord Ananta has become His white sacred-thread.
(4) On His lips rest betel nuts and a smile. Vrindavana das worships Him.
Sometimes Lord Caitanya is mentioned to have tilaka made of chandan sandalwood in

Navadvipa. Advaita Prakash mentiones Lord Caitanya wore Gopichandan and Caitanya
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Caritamrta mentiones Lord Caitanyas tilaka made of Radha Kunda clay when Lord Caitanya went
to Radha Kunda.
There is a common misconception that Sri Krsna wears Gopichandan, gopichandan is described
as the cosmetic of the gopis and found in Gopi kupa in Dvaraka, the glories of Gopichandan is for
example explained in Garga Samhita.
Also is it not described anywhere Krsna wears Tilaka the way vaisnavas wear it. Different
Sampradayas have different kind of Tilakas even among vaisnavas there is many kind. It is known
as Urdhva Pundra. Gaudiya Vaisnava tilka is not made of clay from Vrindavana except Radha and
Shyama kunda tilaka. Gaudiya Vaisnavas only wear Gopi chandan.
Advaita Prakash chapter 14 mentions Lord Caitanya putting tilaka, Gopichandan is not
mentioned what else could it be?:
Seeing Gauranga, His friends smiled and said, “Dear Nimai, why are You dressed differently? You
have marked the twelve parts of Your body with tilaka and written the name of Hari on Your
limbs. Why have You marked Your body with the signs of the conch and disc?”
On hearing His friends, Gaura replied, “Don't laugh at Me. You should know the importance of
marking the body with tilaka. The scriptures state that one who worships the Lord but does not
mark his body with tilaka or wear tulasi neck beads achieves no result. Therefore these should be
accepted as proper dress. According to great sages, this dress has unlimited potency. Wearing
proper dress is the cause of purifying the mind. This tradition comes through the disciplic
succession and is therefore most worshipable. By proper decorating the body in this way the living
entity can attain liberation even while residing in the material world. Putana attained the supreme
abode by dressing properly.”
The devotees' shark like minds drown in the ocean of ecstasy, and they said to themselves, “Gaura
has completely changed His mood.”
So according to this part of Sastra even Putana put on tilaka when she came to kill baby Krsna.
Urdhva Paundram refers that they go upward and similarly when you wear Tilaka you go upward
back to Godhead. Garga Muni narrates how even by accident (a jiva) person that came in touch
with Gopichandan attained Goloka Vrindavana.
The Glories of Gopi-chandana Tilak
According to Vaishnava tradition, Gopi-chandana, or the sacred soil from Dwaraka, is applied on
the body in twelve places while reciting mantras to Lord Vishnu. This process purifies one's body,
designating it as a temple of the Lord. Besides purification, the tilak also offers the wearer
protection from ghosts, evil influences, bad dreams, accidents and many other things. It keeps
one's mind calm and allows one to constantly remember Lord Krishna.
The following story from the Garga Samhita describes the wonderful glories of the sacred mud
known as Gopi-chandana.
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(From Garga Samhita, Canto Six, Chapter Fifteen )
Text 15
yasya sravana-matrena
karma-bandhat pramucyate
gopinam yatra vaso 'bhut
tena gopi-bhuvah smrtah
Simply by hearing about Gopi-bhumi, which is so named because the gopis resided there, one
become free from the bondage of karma.
Text 16
gopy-angaraga-sambhutam
gopi-chandanam uttamam
gopi-chandana-liptango
ganga-snana-phalam labhet
In Gopi-bhumi gopi-chandana was manifested from the gopis' cosmetics. A person who marks his
limbs with gopi-chandana tilaka attains the result of bathing in the Ganga.
Text 17
maha-nadinam snanasya
punyam tasya dine dine
ngopi-chandana-mudrabhir
mudrito yah sada bhavet
A person who daily wears gopi-chandana tilaka attains the pious result of daily bathing in all sacred
rivers.
Text 18
asvamedha-sahasrani
rajasuya-satani ca
sarvani tirtha-danani
vratani ca tathaiva ca
krtani tena nityam vai
sa krtartho na samsayah
A person who daily wears gopi-chandana tilaka attains the result of performing a thousand
asvamedha-yajnas and a hundred rajasuya-yajnas. He attains the reusult of giving charity and
following vows at all holy places. He attains the goal of life. Of this there is no doubt.
Text 19
ganga-mrd-dvi-gunam punyam
citrakuta-rajah smrtam
tasmad dasa-gunam punyam
rajah pancavati-bhavam
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Twice as sacred as the mud of the Ganga is the dust of Chitrakuta. Ten times more sacred than that
is the dust of Panchavati-tirtha.
Text 20
tasmac chata-gunam punyam
gopi-chandanakam rajah
gopi-chandanakam viddhi
vrndavana-rajah-samam
A hundred times more sacred is the dust of gopi-chandana. Please know that gopi-chandana is
equal to the dust of Vrindavana.
Text 21
gopi-chandana-liptangam
yadi papa-satair yutam
tam netum na yamah sakto
yama-dutah kutah punah
Even if in the past he has committed hundreds of sins, if a person wears gopi-chandana tilaka, then
Yamaraja cannot take him away. How, then, can Yamaraja's messengers touch him?
Text 22
nityam karoti yah papi
gopi-chandana-dharanam
sa prayati harer dhama
golokam prakrteh param
A sinner who daily wears gopi-chandana tilaka goes to Lord Krishna supreme abode, Goloka,
which is beyond the world of matter.
Text 23
sindhu-desasya rajabhud
dirghabahur iti srutah
anyaya-varti dustatma
vesya-sanga-ratah sada
In Sindhu-desa there was a king named Dirghabahu. He was cruel and sinful and he was addicted
to visiting prostitutes.
Text 24
tena vai bharate varse
brahma-hatya-satam krtam
dasa garbhavati-hatyah
krtas tena duratmana
While he was on the earth this cruel sinner murdered a hundred brahmanas and ten pregnant
women.
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Text 25
mrigayayam tu banaughaih
kapila-go-vadhah krtah
saindhavam hayam aruhya
mrgayarthi gato 'bhavat
One day he mounted a sindhu horse and went hunting. With a flood of arrows he accidentally
killed with a brown cow in that hunt.
Text 26
ekada rajya-lobhena
mantri kruddho maha-khalam
jaghanaranya-dese tam
tiksna-dharena casina
One day, greedy to get his kingdom, with a sharp sword his angry minister killed him in the forest.
Text 27
bhu-tale patitam mrtyu-
gatam viksya yamanugah
baddhva yama-purim ninyur
harsayantah parasparam
Seeing him fallen to the ground and dead, the Yamadutas came, bound him, and, joking as they
went, took him to the city of Yamaraja.
Text 28
sammukhe 'vasthitam viksya
papinam yama-rad bali
citraguptam praha turnam
ka yogya yanatasya vai
Seeing this sinner brought before him, powerful Yamaraja said to his scribe Chitragupta, "What is
the proper punishment for him?"
Text 29
sri-chitragupta uvaca catur-asiti-laksesu
narakesu nipatyatam
nihsandeham maha-raja
yavac candra-divakarau
Sri Chitragupta said: O great king, he should be thrown into eight million four hundred thousand
hells for as long as the sun and the moon shine in the sky.
Text 30
anena bharate varse
ksanam na su-krtam krtam
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dasa-garbhavati-ghatah
kapila-go-vadhah krtah
On the earth he did not perform a single pious deed. He killed ten pregnant women. He killed a
brown cow.
Text 31
tatha vana-mriganam ca
krtva hatyah sahasrasah
tasmad ayam maha-papi
devata-dvija-nindakah
He killed thousands of deer in the forest. He offended the demigods and the brahmanas. He is a
great sinner.
Texts 32 and 33
sri-narada uvaca
tada yamajnaya duta
nitva tam papa-rupinam
sahasra-yojanayame
tapta-taile maha-khale sphurad aty-ucchalat-phene
kumbhipake nyapatayan
pralayagni-samo vahnih
sadyah sitalatam gatah
Sri Narada said: Then, by Yamaraja's order, the Yamadutas took that sinner and threw him into a
terrible, eight-thousand mile wide cauldron of bubbling boiling oil in the hell of Kumbhipaka. The
moment that sinner came to it, the boiling oil, which was as hot as the great fires at the time of
cosmic devastation, suddenly became cool.
Text 34
vaideha tan-nipatanat
prahlada-ksepanad yatha
tadaiva citram acakhyur
yama-duta mahatmane
O king of Videha, as Prahlada was unhurt in the same situation, that sinner was not hurt by the
boiling oil. Then the Yamadutas described that great wonder to noble-hearted Yamaraja.
Text 35
anena su-krtam bhumau
ksanavan na krtam kvacit
citraguptena satatam
dharma-rajo vyacintayat
Yamaraja and Chitragupta carefully reviewed the sinner's case and concluded that while he was on
the earth the sinner had not for a moment performed even a single pious deed.
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Text 36
sabhayam agatam vyasam
sampujya vidhivan nrpa
natva papraccha dharmatma
dharma-rajo maha-matih
Then Vyasadeva arrived in that assembly. Bowing down before Him, and carefully worshiping
Him, saintly and noble-hearted Yamaraja asked Vyasadeva the following question.
Text 37
sri-yama uvaca anena papina purvam
na krtam su-krtam kvacit
sphurad-agny-ucchalat-phene
kumbhipake maha-khale asya ksepanato vahnih
sadyah sitalatam gatah
iti sandehatas cetah
khidyate me na samsayah
Sri Yamaraja said: When a certain sinner, who had never performed even a single pious deed, was
thrown into the terrible boiling oil of Kumbhipaka, the oil suddenly became cool. Because of this
my mind is now tortured with doubts.
Text 39
sri-vyasa uvaca suksma gatir maha-raja
vidita papa-punyayoh
tatha brahma-gatih prajnaih
sarva-sastra-vidam varaih
Sri Vyasadeva said: O great king, the intelligent sages, who have studied all the scriptures, know
that the ways of piety, sin, and spiritual progress are very subtle and difficult to understand.
Text 40
daiva-yogad asya punyam
praptam vai svayam arthavat
yena punyena suddho 'sau
tac chrnu tvam maha-mate
Somehow or other, by destiny, this sinner did perform a pious deed, and by that deed he became
purified. O noble-hearted one, please hear the story of this.
Text 41
kasyapi hastato yatra
patita dvaraka-mrdah
tatraivayam mrtah papi
suddho 'bhut tat-prabhavatah
That sinner died in a place where from someone's hand some gopi-chandana from Dvaraka had
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accidentally fallen. Dying in gopi-chandana, that sinner became purified.
Text 42
gopi-chandana-liptango
naro narayano bhavet
etasya darsanat sadyo
brahma-hatya pramucyate
A person who wears gopi-chandana tilaka attains a spiritual form like that of Lord Narayana.
Simply by seeing him one becomes free of the sin of killing a brahmana.
Texts 43 and 44
sri-narada uvaca iti srutva dharma-rajas
tam aniya visesatah
vimane kama-ge sthapya
vaikuntham prakrteh param presayam asa sahasa
gopi-chandana-kirti-vit
evam te kathitam rajan
gopi-chandanakam yasah
Sri Narada said: Hearing this, Yamaraja, who understands the glories of gopi-chandana, took the
sinner, placed him a an airplane that goes anywhere one wishes, and sent him to Vaikuntha, which
is above the worlds of matter. O king, thus I have described to you the glories of gopi-chandana.
Text 45
gopi-chandana-mahatmyam
yah srnoti narottamah
sa yati paramam dhama
sri-krishnasya mahatmanah
One who hears this account of gopi-chandana's glories becomes exalted. He goes to the supreme
abode of Lord Krishna, the Supreme Personality of Godhead.
In the Vasudeva Upanisad, Narada Muni asked Lord Krsna in Dvaraka about tilaka and Krsna
explains
Lord Vasudeva said: To please Me, My devotees headed by the demigod Brahma, wear Visnu-
candana, which comes from the spiritual world of Vaikuntha. Because every day the gopis anoint
My limbs with this candana and then again wash it away, it is also known as gopi-candana. This
sacred yellow candana, which holds within it My cakra, and which is present at Cakra-tirtha, brings
liberation (to they who wear it).
So according to Vasudeva Upanisad even in Vrindavana the Gopis decorate Krsna with
Gopichandan, later this Gopichandan manifested in Gopi Kupa in Dvaraka. Some vaisnavas claim
the Gopis left for Goloka Vrindavana from the Gopi kupa. How the Gopi kupa manifested I have
not found in sastra.
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Then Vasudeva Krsna told Narada Muni how to offer obaisences to Gopichandan: O gopi, O
destroyer of sins, O candana manifested from Lord Visnu’s transcendental body and marked with
His cakra, I offer my obeisances to you. Please give me liberation, for I am anointed with you.
As a question I have is that when Lord Caitanya took sannyasa he no longer wore Gopi chandan as
He did after His sannyasa initiation by Kesava Bharati. Now Kesava Bharati may be have been a
sannyasi in the Mayavadi Sampradaya but in actuality he is Sandipani Muni. In the Sri-Gaura-
Ganoddesa-dipika of Kavi-karnapura, Kesava Bharati is listed as the reincarnation of Sandipani
Muni.
Krsna tells Narada Muni one should use Ganga water when making tilaka:
One should go to My Ganges, take some water, bring it to My temple, and use it to make gopi-
candana paste. Then, reciting either the mantras that begin ‘deva avantu nah’ (May the Lord protect
us), or the Visnu gayatri, or my names beginning with the name Kesava, one should apply gopi-
candana tilaka.
Then Krsna tells Narada Muni: A brahmacari or vanaprastha should, while chanting the Visnu-
gayatri or the holy names beginning with Krishna, apply this tilaka to his forehead, chest, neck, and
shoulders.
How the Visnu Gayatri mantra is chanted while putting tilaka is not described by Krsna. What is
this Visnu Gayatri: Om Narayanaya Vidhmahe Vasudevaya Dheemahe Thanno Vishnu
Prachodayath.
Om, Let me meditate on Lord Narayana, Oh, Lord Vasudeva, give me higher intellect, And let Lord
Vishnu illuminate my mind.
5 (A) Three times he should chant this mantra: O Lord who holds the conch shell, cakra, and club
in Your hands, O infallible Lord who resides in Dvaraka, O lotus-eyed Lord Govinda, please protect
me, who have surrendered to You and taken shelter of You.
5 (B) After meditating in this way, a grhastha should, while chanting the Visnu-gayatri or the holy
names beginning with Kesava, apply this tilaka with his ring finger to twelve parts of his body,
beginning with his forehead.
Srila Visvanath Chakaravati Thakura has described Sri Krsna's Tilaka like a half moon in his
commentary about the Kama Gayatri mantra.
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Chapter 12
Fasting on Visnutattva days
Skanda Purana states:
matr ha pitr has caiva bhratr ha guru has tatha
ekadasyas tu ya bhunkte visnu-lokac cyuto bhavet
“Those who eat grains on Ekadasi and on the Day of Lord Hari (including Janmastami, Gaura
Purnima etc.) obtain the sin equal to killing one’s own mother, own father, own brother and own
Guru, and they cannot reach the spiritual world, which is why one should never eat grains on
fasting days.”
yani kani ca papani brahma hatyadikani ca

annam asritya tiathanti samprapte hari vasare
“Every type of sin in this world, including the grievous sin of killing a Brahmana, reside in food
grains on the Day of Lord Hari (Ekadasi and other fasting days). If grains are eaten on fasting days
sins enter the body of that human being.”
Padma Purana:
bhuyo-bhuyo drdha vani sryatam syata janah
na bhoktavyam na bhoktavyam na bhoktavyam harer dine
“O human beings, please listen, I tell you repeatedly with steadfast determination, please never eat
any grains on the Day of Lord Hari (Ekadasi day, the Lord’s appearance day like Janmastami day
etc.). Please never eat any food grains even by mistake on the Day of Lord Hari. Please do not eat
grains on the Day of Lord Hari even if forced or compelled to do so.”
na saiva na ca saurohasaun na sakta gana sevakah

yo bhunkte vasare visnor jneyah pasvadiko hi sah
“Whether one is a follower of Lord Siva, the goddess Durga, Kali, Surya (sungod), Ganesa, Bhairava
or any other demigod, they should avoid eating grains on the fasting days of Lord Hari (Ekadasis
and other fasting days of Lord Hari). If one does not rigidly follow this rule and eats grains on
fasting days they are considered worse than an animal.”
The Brihan Naradiya Purana states:

brahma-hatyadi papanam kathancin niskrtir bhavet
ekadasyat tu yo bhunkte niskrtir nasti kutracit
“By rigidly following religious and ritualistic processes one may become free from grievous sin like
killing a Brahmana, but it is impossible to eliminate the sins of those who eat grains on Ekadasi
days.”
It is written in the Skanda Purana that Lord Yamaraja (superintendent of hell) told his messengers
not even to go near the immediate three generations of those who fast on Ekadasi days and Visnu
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tattva days, even if they are lowborn and full of sin. But even if a pious person is learned in the four
Vedas and performs rituals and is pure, but eats grains on Ekadasi days and Visnutattva days, they
must be taken to hell to suffer.
When I joined ISKCON in 1979 in ISKCON Sweden, Korsnaas Gard, New Radha Kunda I learned
right away the proper standards of fasting on Visnutattvadays from Vegavan Prabhu who was my
first Temple president and who was my greatest wellwisher also Harikesa then Swami had been
trained by Srila Prabhupada so there was no doubt about the standards for fasting on Visnutattva
days.
Srila Prabhupada's BTG article on Conception of Gita Nagari written in 1956:

In the Gita Nigari, birth day anniversaries of Lord Krsna, Sri Ramacandra, Lord Caitanya, Sri
Nrsimha Caturdasi, and similar other functions shall be properly celebrated and observance of
Ekadasi shall be strictly performed.
We observed all Visnutattva days as fasting and then Ekadasi prasadam in the evening, also known
as anukalpa prasadam.
Lord Caitanya ordered Srila Sanatana Goswami to write the Haribhakti Vilasa to explain the
process of devotional service, it is a very important book that should be studied by all true Gaudiya
Vaisnavas. Srila Prabhupada was very merciful so instead of making all devotees fast till the next
day which is the strict standard for all Visnutattva days and ekadasis, he allowed Ekadasi
prasadam. Srila Bhaktisiddhanta Prabhupada fasted on all Visnutattva days and Ekadasis as
Nirjala. This was also the standard of all our Acaryas including Lord Sri Caitanya Mahaprabhu and
Srila Madhavacarya.
Srila Prabhupada wrote for Radhastami devotees can fast till noon and take grain prasadam,
because Srimati Radharani is merciful. However, I found that Padma Purana has statements that
Srila Bhaktisiddhanta Prabhupada would recite as evidence for full fasting on Radhastami. So
whereas for a new devotee, it might have been ok in the beginning but now as I am a devotee for 40
plus years I should certainly follow the stricter standard for Radhastami given by His Divine Grace
Srila Bhaktisiddhanta Prabhupada:
There are many quotes on not taking grains on Visnutattva days sadly to bust income to the temple
some temples either ignoring willfully or unaware of the real standards are serving grains on
Visnutattva days that is a detriment to devotional service just as much or even more than taking
grains on Ekadasi this is pure ignorance and thus this chapter is very important for the overall well
being of Srila Prabhupada's ISKCON movement.
Veda sastra anurakta ye tulasi vana palakah, Radhastami vrata rata, vijneyas ce ta vaisnavah, Sri
Krsna purato ye ca dipam, Yacchanti Sraddhaya para nindam na kurvanti vijneyas te ca vaisnavah
this sloka is from Padma Purana, Brahma Khanda 1.31.32: Those who are attached to studying
Vedic litteratures, those who protect Tulsi forests, those who fast on Radhastami day, those who
offer a lamp to Krsna with good faith and those who do not criticize others are understood to be
vaisnavas.
This is the statement by Srila Vyasadeva in the Padma Purana, in Vrindavana many vaisnavas fast
on Radhastami as well fully untill the next day: ekadasyam sahasrena yat phalam labhate narah
Radha janma astami punyam tasmat satagu nadhikam: whatever result one can attain by fasting on
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1000 ekadasis one hundred times greater results can be attained by fasting on Radhastami and
Janmastami days Brahma Khanda of Padma Purana 7.8
This is very significant because Janmastami and Radhastami fasting are 100.000 times more
powerful than fasting on Ekadasi. Sri Narasimha Caturdasi is stated by Lord Narasimha to be 1000
times more powerful than fasting on Ekadasi:
Lord Narasimha has personally stated and this is recorded in Narasimha Purana:
Text 452
yenaiva kriyamanena sahasra dvadasi phalam jayate na mrisha vacni manushanam mahatmanam
By observing a single vow of Nrisimha Caturdasi, one obtains the merit of observing one thousand
Dvadasi vratas. This is a fact and do not think that this statement is an exaggeration
Lord Narasimha has also stated:

Text 416
kinca (It is also said) vijnaya maddinam yastu langhayet sa tu papabhak evam jnatva prakarttavyam
maddine vratam uttamam anyatha narakam yati yavac candra divakarau
One who purposely transgresses this vow incurs sin. Knowing this, one should observe this
supreme vow otherwise, he will continue to rot in hell for as long as the sun and the moon rise in
the sky.
Text 417
atha tatradhikari nirnayah (A proper candidate for observing this vow) tatraiva (In the same Purana
it is stated) sarvvesham eva lokanam adhikaro’sti madvrate madbhaktaistu viseshena praneyam
matparayanaih
Everyone is eligible to observe this vow—especially My devotees and those who are inclined toward
Me must observe it.
So these fast are not optional for Lord Caitanya's devotees they must be followed. If we choose to
follow the strict standards set in Sastra or we choose to follow Srila Prabhupada that allows us to
take Ekadasi prasadam (anukalpa prasadam)
Srila Prabhupada has stated regarding Ramanavami for example:
710407LE.BOM Lectures
So this process should be adopted, how to become sukrtina. Sukrti means yajna-dana-tapa-kriya.
One must perform sacrifices as prescribed in the sastras, and they must give in charity their hard-
earned money for Krsna's cause. That is called dana. Yajna, dana, and tapasya. Tapasya. Just like
tomorrow is Sri Rama-navami. The tapasya will be that all the devotees will observe fasting from
morning till evening. This is called tapasya. Just like Ekadasi day--there is no eating sumptuously.
Simply you take little fruits and flowers. Try to avoid that also. You don't take even water. That is
really ekadasi. But because we cannot do it--in the Kali-yuga the time is different--therefore we are
allowed to take little fruit and milk, which is called anukalpa. These are different methods of
tapasya. And yajna. This yajna, sankirtanaih prayair yajnaih, yajanti hi su-medhasah. In this age
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you cannot perform that big asvamedha yajna, gomedha yajna, rajasuya yajna, so many other
yajnas. It is not possible. First of all, you have no means to perform such yajnas, hundreds and
hundreds of tons ghee required for putting into the sacrificial fire. You have not even a drop of
your ghee. So forget all those yajnas. In this age, yajnaih sankirtanaih prayaih.
“One must perform sacrifices as prescribed in the shastras, and they must give in charity their hard-
earned money for Krsna's cause. That is called dana. Yajna, dana, and tapasya. Tapasya. Just like
tomorrow is Sri Rama-navami. The tapasya will be that all the devotees will observe fasting from
morning till evening. This is called tapasya”.
So Srila Prabhupada compares Ramanavami to Ekadasi in this lecture, so both are actually fasting
until the next day but Srila Prabhupada mercifully allowed us to take Ekadasi prasadam.
Pandal Lecture, Bombay, April 7, 1971

Our next ceremony is Lord Ramacandra's Birthday, on the 7th of April. It should be observed in
the same way as Lord Caitanya's Appearance Day, namely, fasting up to evening and then accept
Prasadam, and all our ceremonies should be performed with continuous Kirtana, of Hare Krishna,
Hare Rama. That will make all our functions successful.
Letter to Mukunda, San Francisco, 26 March, 1968

Today is Rama-navami, the appearance day of Lord Ramacandra, and everyone fasted until 4:00
p.m. Prabhupada walked through a nearby forest for his daily exercise. We drove out along
Chattikara road a couple of miles and when he saw the wooded area he decided to get out.
A Transcendental Diary Vol 1 - Hari Sauri dasa (New-2003)

Chapter Eleven, Sri Vrndavana Dhama
Tamala Krsna: So there will be an initiation on Rama-navami.
Prabhupada: Rama-navami is upavasa up till the... Go to observe fasting up to the evening. Tamala
Krsna: So moon.
Prabhupada: Sunset.
Tamala Krsna: Sunset, moonrise.
Prabhupada: Authorized.
Tamala Krsna: Caitanya Mahaprabhu, Lord Ramacandra, and Nrsimhadeva also? Those three.
Srila Sanatana Goswami in Hari-Bhakti-Vilasa has stated about Ramanavami

yastu rama navamyam hi
bhunkte mohad vimudhdhih /
kumbhi pakesu ghoresu
pacyate natra samsayah // HBV 14.244 //
“A foolish person, who out of illusion, takes food on Rama Navami will fall down and rot in the
formidable hell know as Kumbhipaka. Of this there is no doubt
“GBC men should not dictate very much, simply supervise and see that the standards are
maintained.”
(Srila Prabhupada Letter, February 14th, 1972)
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Pseudo devotees do not fast for Sri Advaita Acarya on His appearance day, it is madness He is the
one the brought Lord Caitanya to this world and is an incarnation of Lord Mahavisnu. When I
joined ISKCON and learned about Sri Advaita acarya we where told best is to fast until evening and
then take Ekadasi prasadam. I never found it anywhere in Haribhakti Vilasa or anywhere it is
mentioned. I know in Santipure, devotees of Sri Advaita Acarya fast until the next day for Him as
He is the Supreme Personality of Godhead. I am not sure what Srila Prabhupada did or our acaryas
did for Sri Advaita Acarya. But I follow the Gaudiya math standard of full fasting until the next day
or fasting until evening and taking Ekadasi prasadam. Srila Dhyanachandra Goswami has given the
following mantra and Gayatri mantra for Advaita Acarya:
Mantra: Klim Advaitaya Svaha

Gayatri Mantra: Klim Advaitaya vidmahe maha visnave dhimahi tan no advaitah pracodayat These
mantras are found in the Padma Purana and given as highly confidential mantras to Narada Muni.
Dhyanachandra Goswami has given some other for our meditation on Advaita Acarya such as:
"With my head at His lotusfeet, I offer my humble obaisences unto the merciful Advaitachandra,
whose heart is drowned in the ocean of prema. He delievers infinite number of devotees, and is
honored and worshipped by Caitanyachandra"
And he has given a Dhyana, meditation as follows:

"I meditate on the root of transcendental joy, Sri Advaita Prabhu,whose lotusfeet are always served
by the bhaktas. He wears cloth as white as the moon or a kunda flower (a jasmine flower). He has a
pure golden complexion, beautiful arms and a smiling face. His eyes always lovingly gaze upond the
lotusface of Sri Caitanya Mahaprabhu. He readily benedictions and fearlessness to the devotees and
His lustrous body is ornamented by prema"
Srila Bhaktisiddhanta Prabhupada has described Sri Advaita Acarya without a beard and in our
Gaudiya line He is always seen as eternal youthful being the Supreme Personality of Godhead that is
Navayuvanam eternal youthful: Sri Caitanya-bhagavata, Madhya 16.99
tarjje garjje acarya dadite diya hata

bhrukuti kariya nace santipura-natha
“The Acarya threatened and roared, placing His hand on His chin That Lord of Santipura furled his
eyebrows and began to dance.”
This is the Bengali commentary by Srila Bhaktisiddhanta Prabhupada:

sri-advaita-prabhu sastracara-sampanna gumpha-smasru-kesadi-mundita chilena. dadi va cibuke ye
unnata kesa (smasru) deya yaya; uhake sadharana bhasaya ‘dadi’ bale. taj-janya keha keha
anabhijnata-vase ajna bauliyara vesa smasru-kesadir niyoga karena. kintu prakrta prastave tini
mundita-kesa chilena. tanhake ‘nada’-sabde abhihita karaya mundita-keseri nirdesa bujha yaya.
Translation of Commentary
“Sri Advaita Prabhu was perfectly fixed in proper behavior according to scripture, and was clean
shaven, without whiskers, beard and hair on his head. A ‘beard’ or long-grown hair (smasru) found
on the chin is called in the vernacular dadi. Therefore some people, swayed by their ignorance, try
to ascribe to Him the dress of a foolish Baul and a Baul’s beard, hairy head and so on. But actually
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He had all His hair shaven. This is indicated by the word Nada, which refers to one who is clean-
shaven.”
Though He is described as shaven in all Gaudiya math temples installed by Srila Bhaktisiddhanta
Prabhupada Sri Advaita Acarya is seen with long hair and no beard such as at Advaita Bhavan at
Srivasa Angam and Srivasangam also.
Srila Sarvabhauma Bhattacaray who is the incarnation of Brhaspati the guru of the demigods used
to fast on Advaita Saptami and he wrote this astakam:
Sri Sri Advaitashtakam

Srila Sarvabhauma Bhattacharya
ganga-tire tat payobhis tulasyah

patraih pushpaih prema-hunkara-ghoshaih
prakatyartham gauram aradhayad yah
sriladvaitacharyam etam prapadye [1]
I take shelter of Srili Advaita Acharya, who worshipped Sri Gaurahari on the bank of the Ganges
with Ganges water, Tulsi leaves, flowers, and loud cries of love to induce Him to appear.
yad dhunkaraih prema-sindhor vikarair

akrishtah san gaura-goloka-nathah
avirbhutah sri-navadvipa-madhye
I take shelter of Srila Advaita Acharya. Being attracted by Advaita’s cries, which were like waves
within His ocean of love, the golden Lord of Goloka appeared in Sri Nabadwip Dham.
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brahmadinam durlabha-prema-purair
adinam yah plavayam asa lokam
avirbhavya srila-chaitanya-chandram
I take shelter of Srila Advaita Acharya. He induced Sri Chaitanyachandra to appear and thus
flooded the entire world with the flow of divine love that is difficult for even Brahma and the other
gods to attain.
sri-chaitanyah sarva-shakti-prapurno
yasyaivajna-matrato ’ntardadhe ’pi
durvijneyam yasya karunya-krityam
I take shelter of Srila Advaita Acharya, whose acts of compassion are enigmatic. Only with His
permission did the omnipotent Sri Chaitanya withdraw from the world.
srishti-sthityantam vidhatum pravrittah

yasyamshamshah brahma-vishnvishvarakhyah
yenabhinnam tam mahavishnu-rupam
I take shelter of Srila Advaita Acharya, who is nondifferent from Mahavishnu. His expansions and
sub-expansions—Brahma, Vishnu, and Shiva—perform the functions of creation, maintenance, and
dissolution.
kasmimshchid yah shruyate chashrayatvat

shambhor ittham sambhavan-nama dhama
sarvaradhyam bhakti-matraika-sadhyam
I take shelter of Srila Advaita Acharya, who is worshipped by all and attained only through
devotion. Because He is the origin of Lord Shiva, in some scriptures He is said to be Shiva.
sita-namni preyasi prema-purna

putro yasyapy achyutananda-nama
sri-chaitanya-prema-pura-prapurnah
I take shelter of Srila Advaita Acharya, whose wife, Srimati Sita Thakurani, is filled with divine love,
and whose son, Sri Achyutananda, is overflowing with divine love for Sri Chaitanya.
nityanandadvaitato ’dvaita-nama
bhaktyakhyanad yah sad-acharya-nama
shashvach-chetah-sancharad gaura-dhama
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I take shelter of Srila Advaita Acharya. Because He is nondifferent from Nityananda Prabhu, He is
known as ‘Advaita’, and because He teaches devotion, He is known as ‘Acharya’. His heart is
eternally filled with Sri Gauranga’s presence.
pratah pritah pratyaham sampathed yah

sitanathasyashtakam shuddha-buddhih
so ’yam samyak tasya padaravinde
vindan bhaktim tat-priyatvam prayati [9]
One who fully recites this poem about Sri Sita Devi’s Lord with sincerity and love every morning
attains devotion to His lotus feet and becomes dear to Him.
Why do we fast for Lord Nityananda Prabhu on His apperance day?

Because this is the standard for our Gaudiya Vaisnava line, Srila Prabhupada introduced in and
verbally these orders was given to fast for Lord Nityananda when I joined ISKCON in 1979 we
fasted until moonrise and took only Ekadasi prasadam, though in Gaudiya math and among other
Gaudiya vasinavas some fast until the next day.
For example we observe Caturmasya in honor of Ksirodaksyai Visnu..but who is Lord Nityananda
Prabhu:
Śrī Caitanya Caritāmṛta Ādi 1.11
yasyāṁśāṁśāṁśaḥ parātmākhilānāṁ
poṣṭā viṣṇur bhāti dugdhābdhi-śāyī
kṣauṇī-bhartā yat-kalā so ’py anantas
taṁ śrī-nityānanda-rāmaṁ prapadye
SYN ONYMS
yasya — whose; aṁśa-aṁśa-aṁśaḥ — a portion of a portion of a plenary portion; para-ātmā — the
Supersoul; akhilānām — of all living entities; poṣṭā — the maintainer; viṣṇuḥ — Viṣṇu; bhāti —
appears; dugdha-abdhi-śāyī — Kṣīrodakaśāyī Viṣṇu; kṣauṇī-bhartā — upholder of the earth; yat —
whose; kalā — portion of a portion; saḥ — He; api — certainly; anantaḥ — Śeṣa Nāga; tam — to
Him; śrī-nityānanda-rāmam — to Lord Balarāma in the form of Lord Nityānanda; prapadye — I
surrender.
TRANSLATION
I offer my respectful obeisances unto the feet of Śrī Nityānanda Rāma, whose secondary part is the
Viṣṇu lying in the ocean of milk. That Kṣīrodakaśāyī Viṣṇu is the Supersoul of all living entities
and the maintainer of all the universes. Śeṣa Nāga is His further subpart.
Ksirodaksayi Visnu is the amsa of the amsa of the amsa of Lord Nityananda Prabhu, a portion of a
portion of a plenary portion; How is this?
CC Ādi 1.7: May Śrī Nityānanda Rāma be the object of my constant remembrance. Sańkarṣaṇa,
Śeṣa Nāga and the Viṣṇus who lie on the Kāraṇa Ocean, Garbha Ocean and ocean of milk are His
plenary portions and the portions of His plenary portions.
CC Ādi 1.8: I surrender unto the lotus feet of Śrī Nityānanda Rāma, who is known as Sańkarṣaṇa
in the midst of the catur-vyūha [consisting of Vāsudeva, Sańkarṣaṇa, Pradyumna and Aniruddha].
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He possesses full opulences and resides in Vaikuṇṭhaloka, far beyond the material creation.
CC Ādi 1.9: I offer my full obeisances unto the feet of Śrī Nityānanda Rāma, whose partial
representation called Kāraṇodakaśāyī Viṣṇu, lying on the Kāraṇa Ocean, is the original puruṣa, the
master of the illusory energy, and the shelter of all the universes.
CC Ādi 1.10: I offer my full obeisances unto the feet of Śrī Nityānanda Rāma, a partial part of
whom is Garbhodakaśāyī Viṣṇu. From the navel of Garbhodakaśāyī Viṣṇu sprouts the lotus that is
the birthplace of Brahmā, the engineer of the universe. The stem of that lotus is the resting place of
the multitude of planets.
If even Lord Ramachandra and Lord Narasimha originate from the Catur Vyuha, and in Haribhakti
Vilasa describes Their fast as a full Nirjala fast, then surely Lord Nityananda Prabhu and Lord
Balarama (Balarama hoilo Nitai) deserves a full Nirjala fast on Their divine appearance day. And in
ISKCON it used to be the standard to fast up to moonrise for both ( who are transcendentally one
and the same Supreme Lords)..the focusing on only Krsna and Lord Caitanya is due to an
incomplete understanding of the science of Godhead.
Some prefer not to fast it is obviously because they are in Maya and have no love and respect for
Lord Nityananda Prabhu. Srila Prabhupada instructed for example Harikesa das in all the Visnu
tattva days fasting for when he was TP for Vrindavana for some time..So where in Sastra is it
mentioned to fast for Lord Nityananda Prabhu?
it is mentioned by Srila Sarvabhauma Bhattacarya in his 100 names of Lord Nityananda Prabhu:
maaghe maasi site pakshe

trayo-dashyaam tithau sadaa
uposhanam pujanam ca
shri-nityaananda-vaasare
yad yat sah kurute kaamam
tat tad eva labhen narah
Paatha Mahaatmya:-
The most fortunate soul, who recites this Stotra, fasts and offers worship to the Supreme Lord Shri
Nityananda Prabhu on the most auspicious thirteenth day of the bright fortnight in the month of
Maagha{Jan-Feb} [ Shri Nityananda Trayodashi Tithi ], will certainly have all of ones desires
quickly fulfilled.
Adi Samhita:
Yah Krsnah so pi Ramah syad yo Ramah Krsna eva sah anayor antaradarsi samsaran na nirvattate;
He who is Krsna is He who is Balarama, He who is Balarama is He who is Krishna. Anyone who
sees Them as being different will never leave the world of birth and death.
So the standard of fasting for Lord Sri Krsna on Janmastami is strictly speaking fasting until the
next day but Srila Prabhupada allowed fasting till midnight and take Ekadasi prasadam. So best is
fasting till the moon rise as given by Srila Prabhupada or fasting until the next day if one takes
grains on Nityananda Tryodasi it is as detrimental or more for bhakti just as taking grains on
Ekadasi destroys Bhakti. The tendency is to degrade the proper stands due to laziness and
insincerity. If others do not fast you should still fast knowing right from wrong let even all GBC's
and ISKCON
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Gurus and TP's deviate, because even many sannyasis also take grains on Nityananda Trayodasi
and are thus making offenses you should never follow their fallen standard but follow Srila
Prabhupada and our acaryas, in this case, Srila Sarvabhauma Bhattacarya the eternal associate of
Lord Caitanya has advised us. So we should follow and obey and get purified though it may be
inconvenient to fast, we should understand we get purified from unlimited past sins and Karma
and please Lord Nityananda Prabhu. One can always take some water if the fasting is too hard.
Ayurvedic doctors recommend that fasting on Visnu tattva days and Ekadasis are healthy but make
sure you are properly hydrated. Nirjala fasting is recommended, but before fasting, one should
drink plenty of water. If health permits it. After the age of 85, Hari Bhakti Vilasa recommends one
need not fast so strictly though we have seen in the life of Srila Narayana Maharaja and others they
kept fasting even above this age. However, under no circumstances should grain prasadam ever be
served on Ekadasis and Visnutattva days.
Janmastami fasting :
Brahma Vaivarta Purana
Vows, Worship, and Fasting on Shri Janmashtami
Chapter Eight: Shri Brahma-vaivarta Purana Shri Janmastami-vrata-pujopavasa-nirupana
1 Shri Narada said: Now please tell me of the vow of Janmastami, which is the great vow of vows.
Please tell me the result attained by following the ceremony of Jayanti-yoga. 2 O great sage, what
sinful reaction does one meet by not following this vow or by eating on that day? What pious result
does one attain by fasting on that day? 3 O Lord, please describe the result of following this vow,
including the rules governing the day before the fast, and breaking the fast on the following day. 4
Shri Narayana Rsi said: On the saptami (seventh day) and on the day after the fast (the navami or
ninth day) one should eat havisya (rice and ghee) only. On the day of Janmastami (the eight day)
one should rise at dawn. 5 O brahmana, one should rise early, bathe, perform his morning duties,
and be determined to follow the vow and the fast for the pleasure of Lord Krishna. 6 O brahmana,
by bathing and worshipping the Lord during the eight day (Janmastami) of the month of Bhadra
(August-September) one attains the result of bathing and worshipping the Lord for a manvantara.
7 If on this day one offers only a little water to the pitas, he attains the result of performing sraddha
at Gaya for a hundred years. 8 On that day, after bathing and performing his regular duties, a wise
person should arrange for a maternity-room, place in it water, fire, and an iron sword, post
guards,... 9 ...place many things there, place there an instrument for cutting the umbilical cord,
have a midwife there,... 10 ...place there, O Narada, sixteen articles for worshipping the Lord, eight
fruits and candies,...11 ...the eight fruits and candies being jatiphala, kakkola, pomegranate,
shriphala, coconut, jambira, kusmanda, and manohara,... 12-13 ...and the sixteen articles for
worship being a sitting place, garments, padya, madhuparka, arghya, water for acamana, water for
bathing, a bed, fragrances, flowers, food-offerings, betel nuts, ointments, incense, lamps, and
ornaments,... 14 ...wash his feet, put on clean clothes, perform acamana, say the word 'svasti', sit on
the seat,... 15 ...place a pot there, worship the five deities, invite Shri Krishna, the Supreme
Personality of Godhead, to appear there,... 16 ...invite Vasudeva, Devaki, Yasoda, Nanda, Rohini,
Balarama, Goddess Sasthi, Goddess Vasundhara,... 17 ...Rohini, Brahma, Asthami, the Sthana-
devata, Asvatthama, Bali, Hanuman, Vibhisana,... 18 ...Krpacarya, Parasurama, Vyasadeva, and
Markandeya and then meditate on Lord Krishna. 19 Then a wise person should place a flower to
his head and meditate on the description of the Lord spoken in the Sama Veda. O Narada, please
listen and I will tell you that description, which Lord Brahma told the Kumaras in ancient times. 20
I worship the Supreme Personality of Godhead, who is an infant boy, who is splendid as a dark
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monsoon cloud, who is very handsome, whose lotus face is smiling, whom Brahma, Siva, Sesa and
Yama glorified for how many days? Whom the kings of sages cannot approach in their meditations,
whom the munis, siddhas, and sons of Manu cannot attain, whom the kings of the yogis cannot
imagine in their thoughts, who is the greatest, who is without peer, who is all-seeing witness. 21
The follower of this vow should thus meditate on the Lord. Then, reciting mantras, he should offer
the flower, and all the other articles to the Lord. Please hear these mantras. 22 Here are the mantras:
O Lord Krishna, please accept this all-beautiful jewel throne, wonderfully decorated with graceful
and colourful pictures and designs. 23 O Lord Krishna, please accept these wonderful and colourful
garments pure as fire and made by Visvakarma from threads of pure gold. 24 O Lord Krishna,
please accept this golden pot filled with water to wash Your feet. Please accept this pure padya
water and this beautiful flower. 25 O Lord Krishna, please accept these gold pots of honey, ghee,
yoghurt, milk and sugar. 26 O Lord Krishna, please accept this durva grass, whole rice, white
flower, clear water, sandal, aguru, and musk. 27 O Supreme Lord, please accept this clear, pure,
sweet, scented acamana water. 28 O Lord Krishna, please accept this scented Vishnu-oil, amalaki
paste, and bath water. 29 O Lord Krishna, please accept this beautiful bed made of the best of jewels
and covered with exquisite cloth. 30 O Lord Krishna, please accept this scented paste made of musk
the powdered tree-roots. 31 O Supreme Lord, please accept this fragrant flower so dear to all the
demigods and grown from a blossoming tree. 32 O Lord Krishna, please accept this offering of ripe
fruits, sugar-candy, svastika candy and other candies. 33 O Lord Krishna, please accept this laddu,
modaka, ghee, milk, molasses, honey, fresh yoghurt, and buttermilk. 34 O Lord Krishna, please
accept these betel nuts mixed with camphor and other things, which I offer to You with devotion.
35 O Supreme Lord, please accept this beautiful avira powder made with sandal, aguru, musk and
kunkuma. 36 O Lord Krishna, please accept this incense made by cooking the nectars of many
trees, incense very dear to all the demigods. 37 O Lord Krishna, please accept this splendid and
auspicious lamp that destroys the terrible blinding darkness. 38 O Lord Krishna, please accept this
pure drinking-water scented with camphor and other fragrances, water that is the life of all living
entities. 39 O Lord Krishna, as an ornament for Your transcendental body please accept this
garland of many flowers on a fine thread. 40 O Supreme Lord, please accept these fruits, which are
the seeds of trees, and which make one's dynasty prosper. 41 In this way, at that place, one should
offer many appropriate things to Lord Krishna. 42 The person following this vow should then
devotedly worship the many deities there and then offer them all three palmfuls of flowers. 43-45 In
this way one should worship Sunanda, Nanda, Kumuda, the gopas, the gopis, Shri Radha, Ganesa,
Karttikeya, Brahma, Siva, Parvati, Laksmi, Sarasvati, the dik-palas, the planets, Sesa, Sudarsana, the
liberated associates of the Lord, and all the demigods, and one should offer obeisances to them,
falling to the ground like a stick. Then one should offer food and daksina to the brahmanas. 46
Then the person following this Janmastami vow should hear the chapter of scripture describing
Lord Krishna's birth, and then he should, sitting on a seat of kusa grass, keep an all-night vigil. 47
At dawn he should perform his regular duties and then he should worship Lord Krishna. Then he
should feed the brahmanas and then he should chant the glories of Lord Krishna. 48-49 Shri
Narada said: When a person follows the Janmastami vow, fasts, and keeps the all-night vigil, what
result does he attain? What is the sin one commits by eating on this holy day? O best of the
knowers of the Vedas, referring to the Vedas, Vedangas and ancient Samhitas, please, please
describe this. 50 Shri Narayana Rsi said: If (in the dark fortnight of the month of Bhadra) even only
a quarter of the astami is present at midnight, that day is considered Janmastami, the time when
Lord Krishna was born. 51 Because it brings victory (jaya) and piety, this day is called Jayanti. A
wise person should fast, follow the Janmastami vow, and keep an all-night vigil on this day. 52 This
is the most auspicious of all times. The demigods Brahma and knowers of the Vedas say this. 53
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One who fasts, follows the Janmastami vow, and keeps an all-night vigil on this day becomes freed
from the sins of ten million births. Of this there is no doubt. 54 One should not celebrate
Janmastami on an astami mixed with the saptami. Even if the star Rohini (is conjoined with the
moon) this astami is not considered Janmastami. 55 Lord Krishna, the son of Devaki, was born on
an astami unmixed with the saptami, an astami when the star Rohini was conjoined with the moon.
When this most auspicious moment, an astami when the moon is conjoined with Rohini, is passed,
a person who has followed the Janmastami vow should break his fast. 56 When the tithi of
Janmastami is over, one should remember Lord Krishna, worship the devas and asuras, and break
his fast. Breaking the fast in this way is very purifying and destroys all sins. 57 Breaking the fast in
this way, an essential part of the fast, brings purification and the attainment of other results. The
breaking of the fast should be performed during daytime. 58 Otherwise, if the fast is not broken
during the daytime, the results of fasting, following the Janmastami vow, and breaking the fast are
all destroyed. 59 One should not break the fast at night. The only exception is the Rohini-vrata,
when the fast may be broken at night, but not at midnight. 60 In the morning one should worship
the brahmanas and demigods and then break the fast. All the saintly persons agree this is the best
time to break the fast. Only in the Rohini-vrata is it not the best time. 61 If follows the Janmastami
vow on a Janmastami when Mercury is conjoined with the moon, he will never again enter a
mother's womb. 62-63 If one a certain Janmastami the navami begins at sunrise and the moon is
conjoined with Mercury or the star Rohini, that Janmastami is very auspicious. Such a Janmastami
occurs perhaps in a hundred years. One who follows the Janmastami vow on that day delivers ten
million of his relatives. 64 Lord Krishna is pleased with His devotees that observe the fast of
Janmastami, even though, because of not having sufficient wealth, they cannot perform the
Janmastami vow. 65 To one who follows the vow, worshipping the Lord with various articles and
keeping an all-night vigil, Lord Krishna, the enemy of the demons, gives the result of following the
Janmastami vow. 66 A person who observes Janmastami in a way appropriate to his financial
means attains the proper result, but a wealth person who does not observe Janmastami in a way
appropriate to his wealth does not attain the same result. 67 A wise person should not break his fast
during Janmastami or while the star Rohini is still conjoined with the moon. To do that is to
destroy his past pious deeds and the transcendental result earned by fasting. 68 Breaking the fast
during the tithi of Janmastami destroys one's pious deeds eight times over, and breaking the fast
while the star Rohini is conjoined with the moon destroys one's pious deeds four times over.
Therefore one should be careful to break his fast when Janmastami and the star Rohini have passed.
69 O best of sages, when the tithi of Janmastami and the star Rohini both end at midnight, a person
following the Janmastami vow should break his fast on the third day from Janmastami. 70 O
Narada, one who eats during the midnight of Janmastami attains the sinful reaction of killing a
brahmana. 71 On a pure Janmastami (not mixed with the saptami) one should not eat even fruit or
betel nuts, or even drink water. Eating these is like eating stool or cow's flesh, or like drinking urine.
What, then, can be said of eating rice? 72 The wise say that night lasts for 9 hours and is bounded,
at its beginning and end, by sunrise and sunset, which last for 48 minutes each. 73 A person who on
a pure Janmastami (not mixed with the saptami) follows the Janmastami vow and keeps an all-
night vigil becomes free from the sins of a hundred births. Of this there is no doubt. 74 A person
who on a pure Janmastami (not mixed with the saptami) fasts but does not follow the Janmastami
vow or keep the all-night vigil, attains the result of performing an asvamedha-yajna. 75 He is freed
from the sins performed in the infancy, childhood, youth, and age of seven lifetimes. 76 One who
eats on Lord Krishna's birthday is lowest of mankind. His sinful reaction like that of having raped
his mother and murdered a hundred brahmanas. 77 His pious credits of ten million births are at
once destroyed. He become impure. He becomes unfit to worship the demigods or the pitas. 78 At
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the end of his life he enters the hell called Kalasutra (the rope of time. As long as the sun and
moon shine in the sky he is devoured by worms with teeth sharp like spears. 79 When his time in
hell is over he rises to the earth, where he becomes a worm in stool for sixty thousand years. 80
Then he becomes a vulture for ten billion births, a pig for a hundred births, a dog for a hundred
births, and a jackal for a hundred births. 81 Then he becomes a snake for seven births and then a
row for seven births. Then he takes birth as a human being, where he is unable to speak and where
he becomes a leper, always suffering. 82 Then he becomes a butcher and then a hunter of wild
beasts. At the end he becomes a thief and a murderer, a man with no scruples. 83 Then he becomes
a washer man, then an oil-merchant, and then a professional brahmana, always impure at heart. 84
If one is unable to fast he should feed a brahmana and give him charity equal to twice the value of
the food. 85 Or, he should chant mantras to Goddess Laksmi a thousand times, or he should
practice pranayama twelve times. 86 Thus I have described, as I heard it from Yamaraja's mouth,
the fasting, vows and worship performed on Janmastami.
Lord Balarama's appearance day is also fasting those who refuse to fast for Lord Balarama are
living Romarhasana sutas and asking only to be born again in the material world. Those who
ignore such fasting on Visnutattva days are atheists even if they have external titles like Gurus,
sannyasis, TP's elder devotees, and GBC's they are nothing but asuras and will be punished by
Lord Baladeva.
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Chapter 13
Changing Srila Prabhupada's books
Srila Prabhupada was opposed to changing his books so this chapter gives one example of such
bogus changes.
TEXT 31
pavanah pavatam asmi ramah sastra-bhrtam aham jhasanam makaras casmi srotasam asmi
jahnavi
SYNONYMS
pavanah--the wind; pavatam--of all that purifies; asmi--I am; ramah--Rama; sastra-bhrtam--of the
carriers of weapons;aham--I am; jhasanam--of all aquatics; makarah--shark; ca asmi--I am also;
srotasam--of flowing rivers; asmi--I am; jahnavi--the River Ganges.
TRANSLATION
Of purifiers I am the wind; of the wielders of weapons I am Rama; of fishes I am the shark, and of
flowing rivers I am the Ganges.
PURPORT
Of all the aquatics the shark is one of the biggest and is certainly the most dangerous to man. Thus
the shark represents Krsna. And of rivers, the greatest in India is the Mother Ganges. Lord
Ramacandra, of the Ramayana, an incarnation of Krsna, is the mightiest of warriors.
So in the revised edited version it states:
Bhagavad-gītā As It Is 10.31
pavanaḥ pavatām asmi
rāmaḥ śastra-bhṛtām aham
jhaṣāṇāḿ makaraś cāsmi
srotasām asmi jāhnavī
SYNONYMS
pavanaḥ — the wind; pavatām — of all that purifies; asmi — I am; rāmaḥ — Rāma; śastra-bhṛtām
— of the carriers of weapons; aham — I am; jhaṣāṇām — of all fish; makaraḥ — the shark; ca —
also; asmi — I am; srotasām — of flowing rivers; asmi — I am; jāhnavī — the River Ganges.
TRANSLATION
Of purifiers I am the wind, of the wielders of weapons I am Rāma, of fishes I am the shark, and of
PURPORT
the shark represents Kṛṣṇa
http://vedabase.com/en/bg/10/31
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Actually the BBT editors has removed the following: "And of rivers, the greatest in India is the
Mother Ganges. Lord Ramacandra, of the Ramayana, an incarnation of Krsna, is the mightest of
warriors."
Jayadvaita Swami states that this Rama refers to Parasurama, so lets see what the acaryas has stated:
Commentary by Sri Visvanatha Cakravarti Thakur

Of moving or purifying agents, I am the wind. Among bearers of weapons, I am Parasurama. He is
suitable as a vibhuti because he is an avesavatara, and because he is an outstanding jiva among
those who have been given powers by the Lord. Padma Purana quoted in Bhagavatamrta says "O
devi, I have recited to you the story of Parasurama, a saktyavesa avatara of the Lord." Also it says,
"He took birth as an empowered jiva." The characteristics of the avesavatara are also mentioned in
the Bhagavatamrta. "Where a jiva is filled with portions of jnana sakti or other sakti of the Lord, he
is called avesavatara." (Laghu Bhagavatamrta 1.4 .39, 1.4.38, 1.1.18 Among fish (jhasanam, I am
the makara, a special type of fish. Among rivers (srotasam), I am the Ganga.
So yes Srila Visvanath Chakravarti Thakura has stated this, lets look at the acaryas commentaries:
Rudra Vaisnava Sampradaya:

Sridhara Swami's Commentary
Of purifiers Lord Krishna's vibhuti or divine, transcendental opulence is the wind. Of

wielders of weapons His vibhuti is Parasurama who slew in battle all the ksatriyas or
warriors class 21 times with His mighty axe. Among fish His vibhuti is a particular fish
that can swallow a whole whale and lives in the deepest part of the ocean known as
Visnuswami Makara and amongst all rivers, Lord Krishna's vibhuti is Jahnavia name of the holy
Ganga.
Brahma Vaisnava Sampradaya:

Madhvacarya's Commentary
Being of the form of ananda or bliss, being completely spiritual of Himself, being the
delighter of the people Lord Krishna's vibhuti or divine, transcendental opulence is
known as Rama. In the Shandilya section it states: Of blissful form, unlimited, from
whom the world revels is known as Rama. Ra and ama are the root and together as
Madhvacarya Rama means exceedingly pleasing to all.
Sri Vaisnava Sampradaya:

Ramanuja's Commentary
Lord Krishna reveals that of things that purify and things that are the swiftest His
vibhuti or divine, transcendental opulence is the wind. The words sastra-bhrtam
means weapon wielding heroes of which His vibhuti is Rama but unlike other vibhuti
which are indirect. Rama is an avatar or direct incarnation of the Supreme Lord
Krishna who manifests Himself as Rama the paragon of weapon wielding heroes.
Indirect vibhutis such as the Maruts or the Vasus are still jivas or embodied souls even
Ramanuja though imbued with a filament of the Supreme Lords potency. In relationship to the
Supreme Lord they are exactly like potencies serving Him as the weapons wielded by
Rama are likewise serving Him.
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Kumara Vaisnava Sampradaya:
Kesava Kasmiri's Commentary
Among purifiers Lord Krishna's vibhuti or divine, transcendental opulence is the swift
moving wind. Among weapon wielding warriors His vibhuti is the valiant hero Rama
who is a lila avatar or divine pastime incarnation of the Supreme Lord Krishna being
His catur-vyuya expansion Vasudeva. One should never think that Rama born of King
Nimbaditya Dasaratha in the solar line of the exalted Raghu dynasty is non-different from the
Supreme Lord Krishna except in rasa or mood. The word Rama may also be
interpreted to be Parasurama the son of Jamadagni and Renuka, who was a sakyavesa
avatar or empowered incarnation of Lord Krishna who slew all the ksatriyas 21 times
with His mighty axe. Among rivers, His Vibhuti is Jahnavi the daughter of the sage
Jahnu known as the holy river Ganges.
So Srila Sridhara Swami and Srila Visvanath have given their opinion that this verse refers to
Parasurama, Kesava Kasmiri who is the incarnation of Nimbarkacarya has stated that it refers to
Lord Ramachandra but may also refer to Parasurama.
Lets look up the BBT editing notes:

10.31: Lord Rama, “of the Ramayana”
pavanah pavatam asmi ramah sastra-bhrtam aham jhasanam makaras casmi
srotasam asmi jahnavi
TRANSLATION:
Of purifiers I am the wind, of the wielders of weapons I am Rama, of fishes I am the shark, and of
Published editions Original manuscript

[From the purport] Of all the acquatics especially fish the shark-
Of all the aquatics the shark is one of the fish is the biggest amongst them and some of
biggest and is certainly the most dangerous the shark-fish are dangerous to humankind
to man. Thus the shark represents Krsna. also, but the shark-fish is amongst the fish.
Lord Ramacandra, of the Ramayana, an [end of purport.]
incarnation of Krsna, is the mightiest of
warriors.
Comment by Jayadvaita Swami

The shark may be a dangerous fish, but the locution “of the Ramayana” at once alerted me that
something else fishy was going on. Is Lord Ramacandra a character from a book, like Alice “of Alice
in Wonderland”? Sure enough, in the original manuscript the text about Lord Ramacandra doesn’t
appear; it seems to have been added by the editor.
For certain, the editor of the First Edition was trying to be helpful. But sometimes we are better off
without help. The word rama may of course refer to Lord Ramacandra—or to Balarama, or even to
Krsna Himself. Nonetheless, our sampradaya acaryas comment here that rama refers to—whom?
Lord Parasurama.
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My comment to this:
According to Srila Sridhara Swami and Srila Visvanath Chakravati Thakura, here refers to
Parasurama.
However Sri Ramanujacarya and Kesava Kasmiri has suggested that this vers refers mainly to Lord
Ramachandra. Srila Madhavacarya has not specified.
Lord Caitanya gave much respect to Srila Sridhara Swami's Bhagavatam commentaries, and Kesava
kasmiri is the incarnation of Nimbarkacarya... obviously the acaryas have different opinions onthis
issue...
But Srila Prabhupada is specific he states" Lord Ramachandra of the Ramayana an incarnation of
Krsna is the mightiest of warriors"
This is what Srila Prabhupada left us with and leaves no room for speculations. It is in the
Macmillan version and it is what it is. It is also in the list of pictures made on the instruction of
Srila Prabhupada in the top right corner
http://www.asitis.com/gallery/plate30.html
from a strictly philosophical point of view, Sri Parasurama challenged Lord Ramachandra to string
the bow of Lord Visnu he could not personally string So who is a superior warrior? Lord
Ramachandra, so why omit Lord Ramachandra from Srila Prabhupada's purport? Srila
Prabhupada is the winner in this debate.
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Chapter 14
Srila Prabhupada chanted 64 rounds and this instruction
is his Adi Vani
Srila Prabhupada was introduced to chanting 64 rounds of the Hare Krsna mantra when he met
Srila Bhaktisiddhanta Prabhupada.
One Brahmacari, Narottamananda would sometimes meet Srila Prabhupada in his house in
Kolkatta and described that Srila Prabhupada chanted 64 rounds prior to his initiation in 1932. Srila
Bhaktisiddhanta Prabhupada did not give diksa to anyone not chanting 64 rounds. When I received
re-initiation in the Gaudiya Math, Srila Bhaktivedanta Narayana Maharaja also asked me to chant
64 rounds daily - this is the Gaudiya math standard. If Srila Prabhupada has stopped chanting 64
rounds at any stage in his life he would have been deviating from Srila Bhaktisiddhanta
Prabhupada. When Srila Prabhupada stayed in Kesavaji Gaudiya math for some time before taking
sannyasa in 1958 Srila Prabhupada also chanted 64 rounds daily. Srila Narayana Maharaja and
many devotees witnessed Srila Prabhupada chanting 64 rounds daily. There is no question of being
a proper sannyasi in Gaudiya math and not chanting 64 rounds daily; of course, many no longer
chant 64 rounds but that is a deviation.
When Srila Prabhupada gave his first initiations, he asked for 64 rounds; this is recorded in the
Hare Krsna explosion by Hayagriva das.
FIRST INITIATION BY SRILA PRABHUPADA
The Hare Krishna Explosion, p. 63, by Hayagriva dasa, Palace Press 1985.
"Now that you have beads," Swamiji says the next morning, "you should chant sixty-four rounds
every day."
"Sixty-four rounds?" To pronounce every word of the mantra distinctly, we require five minutes to
chant a round. Sixty-four rounds would take over five hours. "Impossible!" we say. "We'll never have
the time."
"All right," Swamiji says. "Thirty-two rounds."
"Impossible," we say. "We'll never be able to do it. It's way too much."
"All right," Swamiji says. "Sixteen rounds. No less."
When I presented to devotees that Lord Caitanya's standard is minimum of 64 rounds, Rocana das
a disciple of Srila Prabhupada asked me:
1. Do you disagree that Srila Prabhupada instructed his disciples to chant 16 rounds?
2. Can you show us where Srila Prabhupada qualified that instruction by saying "only chant 16 for a
certain period of time, then begin chanting 64"?
3. Can you show us where Srila Prabhupada made statements like yours, that we cannot go back to
Godhead unless we chant 64 rounds?
My answer to the first question: Srila Prabhupada allowed a minimum of 16 rounds because his
philosophy was often ‘better something than nothing’. I recall having heard Bhurijana Prabhu
retell how Srila Prabhupada would often use this term and you also see this in the conversations
with Srila Prabhupada
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The answer to the second question: 16 rounds is not the standard of our Gaudiya Vaisnava
Sampradaya. 64 rounds are.
Srila Prabhupada noted: Nectar of Instruction, Verse 5, purport:
"The Krishna consciousness movement prescribes sixteen rounds daily because people in the
Western countries cannot concentrate for long periods while chanting on beads. Therefore the
minimum number of rounds is prescribed. However, Shrila Bhaktisiddhanta Sarasvati Thakura
used to say that unless one chants at least sixty-four rounds of Japa (one hundred thousand names),
he is considered fallen (patita. According to his calculation, practically every one of us is fallen, but
because we are trying to serve the Supreme Lord with all seriousness and without duplicity, we can
expect the mercy of Lord Shri Chaitanya Mahaprabhu, who is famous as Patita-Pavana, the
deliverer of the fallen."
I recall when I first visited the Hare Krsna temple in Sweden in 1979 I started chanting many
rounds right away though I did not have much understanding on the way from the temple back to
my apartment in Denmark was around 10 hours train ride I chanted all the way except for taking
some time to take prasadam and read Srila Prabhupada’s Krsna book. Even a brand new bhakta can
chant 64 rounds or more.
Srila Prabhupada did not want to argue or fight with his neophyte disciples he just encouraged
them to chant minimum of 16 rounds and follow 4 regulative principles, this was way more than he
expected.
My answer to question number 2 is that Srila Prabhupada said 16 rounds minimum, anyone that
reads Srila Prabhupada's books and letters will find unlimited quotes where Srila Prabhupada
encouraged more chanting.
Srila Prabhupada on a Morning Walk, November 10, 1975, Bombay:

Lokanatha: "Some devotees have fixed different number than sixteen. Some are chanting twenty
minimum or twenty-five.
Prabhupada: Yes. It should be increased.
Lokanatha: Is it recommended for our...
Prabhupada: But don't decrease. Don't decrease; increase. Therefore one number is fixed. "At least
this much I shall do." That is sixteen rounds.
Lokanatha: But you are recommending sixteen as a minimum, and some devotees are choosing
twenty as a minimum.
Prabhupada: So who forbids? Who says that "Don't do it"?
Lokanatha: They can chant?
Prabhupada: Yes. That is wanted. But because you cannot do it, therefore we have fixed up this
minimum. Sankhyata asankhyata Sankhyata means with vow, numerical strength. And asankhyata
means there is no limit."
I was often accused by various devotees of chanting too much; it was obvious to me they did not
want to follow Srila Prabhupada's order to chant 64 rounds and 16 rounds had become an excuse
not to chant more.
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In my own devotional service, I have always chanted more than 16 rounds mostly in ISKCON
Denmark and Sweden I would chant 32 rounds in the morning and 32 rounds in the evening I did
this for years, sometimes I chanted less. However, Srila Narayana maharaja since 1989 advised me
to always chant 64 rounds daily, and often in Vrindavana I would chant 120 rounds or more. Even
on traveling sankirtana going for hours, I would just constantly chant and those who I traveled with
me can give testimony I was always chanting. Same in other places. When I sold paintings in
ISKCON Germany in 1983, I chanted 64 rounds daily. So yes it can be done; we can follow Srila
Prabhupada - where there is a will there is a way.
Srila Prabhupada once told me in a dream, if you knew how many devotees do not chant 16 rounds
daily in ISKCON you will faint. I know it is true, many do not attend morning and evening
programs. Of have one by themselves if not with other devotees.
The answer to question 3 is tricky because we do not want to offend Srila Prahbupadas minimum
of 16 rounds but same time any intelligent devotee should know right from wrong. I have met one
devotee who told me I am initiated but the holy name is so powerful I just chant 1 round of Japa I
said where is the vow you took to Srila Prabhupada and your Guru to chant at least 16 rounds and
follow 4 regs?
Here are some quotes by Srila Prabhupada everyone should read and know:
Morning Walk, May 14, 1975, Perth:

Devotee (1: "Srila Prabhupada, how can the position be reconciled if in Krishna consciousness one
of the two, the husband or the wife, wants to enjoy sense gratification, but the other does not?
Should there be separation then?
Prabhupada: No... They should be trained up. Sense enjoyment means not advanced in Krishna
consciousness. As soon as one is advancing in Krishna consciousness, his sense enjoyment spirit
will be reduced. That is the test. Bhaktih pareshanubhavo viraktir anyatra ca [SB 11.2.42]. The test
is, how you are advancing in Krishna consciousness is the proportionate diminishing of sense
enjoyment. That is the test. Just like cure of the disease means diminishing the fever, temperature.
This is the test.
Devotee (1: What if that (material fever is not being diminished?
Prabhupada: Then he should try to chant Hare Krishna mantra, instead of sixteen rounds, sixty-
four rounds. That is the way. Sixteen rounds is the minimum. Otherwise Haridasa Thakura was
300,000. So you have to increase. That is the only remedy. If one has got determination, he will
make progress without any trouble. That determination is very difficult, that determination, "I
must be Krishna conscious fully." That determination. Dridha-vratah."
Letter to: Indira (Iris Mendoza, Ekayani (Esther Mendoza, San Francisco, 17 December, 1967:
"I am very glad to learn you are chanting 48 rounds. Actually it is all right that one should chant 64
rounds, even 16 rounds, so if one is able to chant more than 16 rounds up to 64, it is very good. You
fix up your rounds. Try to increase it but never decrease it"
Letter to: Hamsaduta, Hawaii, 23 March, 1969

"Yes, it is very good if you can chant 64 rounds; this is very nice if you can do it."
Letter to: Bhaktijana, Los Angeles, 12/2/1968:
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"I shall advise you again to chant always, increasing the counting, namely, 16 rounds is generally
prescribed, but for the time being you can stop all other activities and increase the chanting to 64
rounds."
Shrimad-Bhagavatam 4.24.70 purport:

"That is the instruction given by Lord Chaitanya Mahaprabhu in His Siksastakam 3. Kirtaniyah sada
harih: [Cc. adi 17.31] "The holy name of the Lord should be chanted twenty-four hours daily."
Therefore in this Krishna consciousness movement we request the devotees to chant at least sixteen
rounds on their beads daily. Actually one has to chant twenty-four hours daily, just like Thakura
Haridasa, who was chanting the Hare Krishna mantra three hundred thousand times daily. Indeed,
he had no other business."
HH Kavichandra Swami asked me the following questions:
Q. 1: ¨If Srila Prabhupada did not himself chant 64 rounds, then why did he ask that of his students,
in the begining?¨ ¨...Of all the regulative principles, the spiritual master’s order to chant at least
sixteen rounds is most essential.¨ - Cc 2.22.113
Q. 2: ¨If Srila Prabhupada did himself chant 64 rounds, why did he not instruct his senior students
before departing from this world, to commit themselves?¨
Again and again, Srila Prabhupada said minimum 16, at least 16, for Ekadasi we always learned and
read Srila Prabhupada said minimum 25 rounds.
Shri Chaitanya-caritamrita Antya-lila 3.137 purport:
"Surrender is the ultimate instruction of the Bhagavad-gita, but for one who cannot surrender to the
lotus feet of Krishna, it is better to chant the Hare Krishna mantra constantly, under the instruction
of Haridasa Thakura. In our Krishna consciousness movement we are teaching our followers to
chant the Hare Krishna mantra continuously on beads. Even those who are not accustomed to this
practice are advised to chant at least sixteen rounds on their beads so that they may be trained.[...]
Sada means "always." Haridasa Thakura says, nirantara nama lao: "Chant the Hare Krishna mantra
without stopping." [...] One's real duty is to surrender to the lotus feet of Krishna, but if one is unable
to do so, he should adopt this process, as introduced by Shri Chaitanya Mahaprabhu and His most
confidential servant, Namacarya Shrila Haridasa Thakura. This is the way to achieve success in
Krishna consciousness."
The Nectar of Devotion, Vrindavana, 20/10/1972:
"Just like we have asked our students to finish sixteen rounds chanting minimum. Sixteen rounds is
nothing. In Vrindavana there are many devotees, they chant 120 rounds. Like that. So sixteen
rounds is the minimum. Because I know in the Western countries it is difficult job to finish sixty-
four rounds or 120 rounds, like that. Minimum sixteen rounds. That must be finished."
I send Satsvarupa Maharaja my GBC proposal to encourage more devotees to chant 64 rounds and
wrote me back:
Some of the Gaudiya Vaisnava acharyas are known for chanting many rounds of Hare Krishna
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mantra on beads. Foremost is Namacharya Haridasa Thakura, who chanted three hundred
thousand names a day. Raghunatha dasa Goswami used to chant a hundred thousand names a day,
and other Vaisnavas also spend great quantities of time on their beads. When Bhaktisiddhanta
Sarasvati Thakura formed his Gaudiya Math, he required his initiates to chant sixty-four rounds a
day—a feat which takes quite a few hours. Nevertheless, he considered it so important that he made
it a requirement. When His Divine Grace A. C. Bhaktivedanta Swami Prabhupada came to
America, he saw that the young men and women were not capable of such sustained chanting.
There is a famous conversation recorded in Srila Prabhupada-lilamrta between Prabhupada and his
young disciple Mukunda dasa. Prabhupada told Mukunda dasa that he should chant sixty-four
rounds, and Mukunda dasa said he could not do it. Prabhupada asked if he could chant thirty-two
rounds a day. Mukunda dasa said no, he could not do that either. Prabhupada then asked him, “Can
you do sixteen?” Mukunda agreed, and out of this informal conversation came the institutional
requisite for initiation into the Hare Krishna movement, or ISKCON. Every initiated devotee must
chant sixteen rounds. Some devotees chant more than sixteen rounds; they have vows of seventeen,
eighteen, twenty, twenty-five or thirty-two rounds. Some devotees chant an extra hour without
counting. Some devotees chant sixty-four rounds on Ekadasi and Janmastami.
Is there any benefit in chanting larger numbers? Yes, there certainly is. Prabhupada was right in
ascertaining that his devotees could not chant sixty-four rounds every day because they lacked the
concentration. Also, he assigned them so many other duties to do for active preaching. But on
several occasions, he remarked to his disciples in conversations that it would be good if they could
chant more than sixteen rounds. If you chant over sixteen rounds, you feel like you are doing more
than your bare duty. You get extra strength. You go beyond the period of boredom at chanting
“extra,” and enter a stage which is actually advanced, just like the previous Acharyas who chanted
many rounds. So it is good advice to try to chant a little more than the bare sixteen and make a
higher quota for oneself, if at all possible. The benefit will be self-evident in the good feelings and
the strengthening that comes with the practice.
I think his will be a typical ISKCON leader response however the fact remains Srila Prabhupada
said: NOW YOU HAVE BEADS YOU SHOULD CHANT 64 ROUNDS
So Srila Prabhupadas Adi vani is 64 rounds, Srila Bhaktivinoda Thakura in Harinama Cintamani
has written one should gradually increase ones rounds and get to 64 rounds of Japa daily
In Caitanya Bhagavata we can read Lord Caitanyas order to Chant 64 rounds daily:
sevita hana.
Shri Gaurasundera spoke as follows-"The Supreme Personality of Godhead accepts service only in
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The Lord continued-"Those who consider themselves devotees of the Lord must compulsorily
Lord."
Srila Bhaktisiddhanta Prabhupada comments
(Shrila Sarasvati Thakura Prabhupada continues "Therefore all the devotees who have taken
shelter of Lord Chaitanyadeva perform the chanting of a minimum of 100,000 names of Krishna
daily as their first and primary duty. Because they know that if they don't do so then Lord
Gaurasundera will never accept the very bhoga (naivedya which they cook for Him daily.
shri chaitanya bhaktagana abhaktera sahita sambhashana karena na. jini bhaktivyatita karma,
jnana o anyabhilashara kathaya pradatta tahara sahita bandhutva karibe na.
"The devotees of Lord Shri Chaitanya never talk with such non-devotees. They never do friendship
with those who are engaged in the cultivation of karma, jnana or other desires which are devoid of
bhakti.
Srila Bhaktisiddhanta Prabhupada here writes on is a non devotee if one is not chanting 64 rounds
daily.
Mahanidhi Swami wrote:

"Following the perfect example of his predecessors, Shrila Prabhupada tried to introduce a daily
standard of 64 rounds for his initiated disciples in the early days. The disciples responded to
Prabhupada's order with silence and astonishment. They argued about the shortage of time, and
some flatly rejected saying "impossible." Perhaps this is the time when Shrila Prabhupada uttered
his famous quote, "Impossible is a word in a fool's dictionary." Out of compassion for his struggling
followers, Shrila Prabhupada relented, and reduced the minimum daily quota to sixteen rounds.
And that became the standard for initiation.
But why should we just chant sixteen rounds of Japa and stop? Who wants to be considered "fallen"
in the eyes of his grandfather? Stand up and fight. Maintain the high standard of our exalted
spiritual tradition coming down from Lord Chaitanya. The merciful Lord of love, prema
purusottama Shri Chaitanya, is so easily offering all perfections for a mere few rounds in trade. By
the movement of a few fingers, one can achieve the most valuable treasure in creation. The golden
avatara of unlimited compassion, Lord Gauranga, is extending His soft sweet hand to eat from
ours-purified by Tulasi's touch and a count of sixty-four.
Are we so lazy, fallen, and foolish that we will let the divine magic pass by us while mumbling to
ourselves, "Impossible! Impossible! Impossible!" Take strength from Shri Guru and Gaurahari and
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kick out the word "impossible" from your dictionary. The number of rounds "should be increased"
from 16 a day, to 20, to 32 and then 64 per day. But never decrease the number of rounds. Sixty-
four rounds are Mahaprabhu's magic number for peace, happiness, and all spiritual perfection in
the love of God.
We should cry out to Krishna for mercy, and with great determination try to chant more and more.
The instructions of Shrila Prabhupada are eternal. At any time or place, or in any circumstance,
one can sincerely surrender and become spiritually empowered to fulfill Prabhupada's order. "You
must chant 64 rounds a day on your beads."
Our dear friend Aindra Prabhupada used to say you should chant 16 rounds and cry out to Sri Sri
Radha Krsna with every holy name in the Mahamantra and when you have completed 16 rounds
like this, then you chant another set of 16 rounds in the same mood knowing that at every moment
we can die. He chanted 120 rounds daily when I last met him in March of 2010 plus his daily
chanting for hours daily in Kirtana the Mahamantra.
Srila Bhaktisiddhanta Prabhupada about Chanting 64 Rounds, and Other Acaryas
22. "Bhagavan will not accept anything which is offered by a person who doesn’t chant Harinama
one-hundred thousand times daily and such a person is considered a ‘patita’.
23. By sincerely endeavoring to chant Harinama without offenses and remaining fixed in chanting
constantly, one’s offenses will fade and pure Harinama will arise on the tongue."
Srila Bhakti Pramod Puri Gosvami Maharaja about his guru, Om Vishnupada Srila Bhaktisiddhanta
Sarasvati Thakur Prabhupada, in his Vyasa-puja offering:
“Unfailingly as a daily vow, he used to chant one hundred thousand names of the Lord (64 rounds)
and his instruction to all his disciples was to do likewise. Keeping this vow intact, he would allot his
times incredibly to cover all his preaching schedules and literary work, being a source of inspiration
to all who came in contact with him."
Srila Bhaktisiddhanta Sarasvati Thakur in an article in The Gaudiya, 1934:
"Those who have chanted laksha harinama (100,000 Holy Names daily) for fifteen or twenty years
should know such things (rasa-shastra, pastimes of Shri Shri Radha-Krishna). The beginners need
not hear these topics or they will misunderstand."
Srila Bhaktisiddhanta Sarasvati Thakur Prabhupada states as quoted in the Art of Devotion and
elsewhere:
“Everyone living in Gaudiya Math must make an effort to chant one lakh (100,000) of holy names
(64 rounds of the Hare Krishna Maha-mantra) daily. Otherwise, different types of material
attachments may creep in one’s heart that will hamper one’s devotional service. In fact, the Lord
does not accept food offerings from one who does not chant one lakh of holy names. One should
balance his time so that he can finish one lakh of holy names per day and also perform his other
allotted duties.”
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“The name should be chanted keeping a careful count. One should try to increase this to one lakh
of holy names daily. Not being able to do so means one is simply ‘fallen’. One should rise up from
this state by chanting seriously.”
“One of the best ways to counteract bad association is to increase the chanting of the holy names.
Atheists cannot present any impediments to your devotional service if you chant one lakh of nama
everyday. Please try to adjust your time so you can chant one lakh (64 rounds) of holy names daily.
Otherwise, one is considered fallen. One should attempt to transcend this fallen state.”
Srila Bhaktivinoda Thakur about chanting 64 rounds:
Sadhu-vritti, Sajjana Toshani 11/12:

tinei sad-grihastha-jini pratyah laksha-nama grahana karena, tanhara grihei shuddha-vaish nava-
gana prasada grahana karibena.
“Only those devotees are sad-grihasthas (true and ideal householders) who chant 1,00,000 names of
Krishna (64 rounds) daily. The pure devotees should accept prasada (foodstuffs) only in the homes
of these sad-grihasthas and nowhere else
From Hari-nama-cintamani it is said:
mane habe-aja laksha nama ye kariba;

krame krame tina laksha nama ye smariba.
mahagraha habe citte namera sankhyaya;
acire jabe jadya sadhura kripaya.
“When one’s mind desires to chant and remember one hundred thousand holy names (64 rounds)
daily and further desires to slowly increase it to three hundred thousand and when one’s mind
becomes very attached and eager to complete the fixed number of rounds daily and pushes one to
complete the sankhya everyday, then it is understood that very soon the laziness or apathy in
chanting the Hare Krishna Maha-mantra will vanish by the mercy of the devotees and one’s
chanting will bring one the desired fruit of pure love for Krishna.”
Srila Jagannatha Dasa Babaji
The main teaching of Srila Jagannatha dasa Babaji Maharaja is as follows:
“If you want to achieve perfection in Krishna consciousness, you must take a vow to chant a
minimum of two hundred thousand or otherwise one hundred thousand of holy names every day,
and you must execute that without fail. Before you retire at night you must finish this specific
number of rounds, then you can achieve perfection in Krishna consciousness.”
From Narottama-vilasa 10th Vilasa:
"Rupamala, the queen of a distant country became so happy on getting initiation from Shrila
Narottama dasa Thakura that she took a vow to take 100,000 Harinama (64 rounds of the Hare
Krishna Maha-mantra) daily. Seeing her determination, everyone began to sing the glory of Shrila
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Narottama dasa Thakura Mahashaya."
Shri Rasika-mangala, Eastern part, 6th Wave:
“When Shri Rasikananda was a child, he did not waste time playing games like other children.
Rather, he would meditate on the Maha-mantra. His daily practice was to chant 100,000 Holy
Names (64 rounds). He would refuse to accept his mother’s foodstuffs until he completed his above
chanting.”
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Chapter 15
Sri Gauranga-Lila-Smarana-Mangala-Stotram
Kusakratha Prabhu translated this wonderful book by Srila Bhaktivinoda Thakura, he requested me
before he left this world to share all his translations by sharing and publishing.
Sri Gauranga-Lila-Smarana-Mangala-Stotram
Auspicious Verses for Remembering Lord Gauranga’s Pastimes by Srila Bhaktivinoda Thakura
VERSE 1
rahu-graste jada-sasadhare phalgune purnimayam
gaude sake manusatamite sapta-varsadhike yah
mayapuryam samajani saci-garbhasindhau pradore
tam cic-chakti-prakatita-tanum misra-sunum smarami
rahu-graste jada-sasadhare—on the lunar eclipse; phalgune—in the month of Phalguna (February–
March); purnimayam—on the full-moon day; gaude—in Bengal; sake—in the Saka era;
manusatamite sapta-varsadhike—in the 1407 (answering to the 18th of February 1486 of the
Christian era); yah—who; mayapuryam—in Mayapura; samajani—was born; saci—of Srimati Saci-
devi; garbha—of the womb; sindhau—in the ocean; pradore—in the evening just after sunset; tam
—to Him; cit—transcendental; sakti—by the potency; prakatita—manifested; tanum—body; misra
—of Jagannatha Misra; sunum—the transcendental Son; smarami—I meditate.
In the town of Mayapur in Bengal, just after sunset on the evening of the 23rd Phalguna 1407
Sakabda, (answering to the 18th February 1486 of the Christian era), Lord Caitanya Mahaprabhu
took birth as the son of Jagannatha Misra from the ocean of Srimati Saci-devi’s womb. I meditate
on that Lord Caitanya, whose spiritual form is manifested by His own cit potency.
VERSE 2
visvambhara-prabhu-hari-dvija-gauracandra-
nimbesa-nama-nicayah kramato babhuva
yasyarya-khanda-mukutopama-gauda-rartre
gauram smarami satatam kali-pavanam tam
visvambhara—Visvambhara; prabhu—Prabhu; hari—Hari; dvija—Dvija; gauracandra—

Gauracandra; nimba—Nimai; isa—Isa; nama—of names; nicayah—multitude; kramatah—one after
another; babhuva—became; yasya—of whom; arya-khanda—of the pious land of India; mukuta—
the crown; upama—compared to; gauda-rartre—the land of Bengal; gauram—Lord Caitanya
Mahaprabhu; smarami—I meditate; satatam—continually; kali—the Kali-yuga; pavanam—the
purifier; tam—Him.
(Growing up in) Bengal, which is like the crown of the pious land of India, Lord Caitanya became
known by many different names, such as Visvambhara, Prabhu, Hari, Dvija, Gauracandra, Nimai,
and Isa. I continuously meditate upon that Lord, who purifies the Age of Kali.
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VERSE 3
angi-kurvan nija-sukha-karim radhika-bhava-kantim
misravase sulalita-vapur gaura-varno harir yah
palli-strinam sukham abhidadhat khelayam asa balye
vande ‘ham tam kanaka-vapusam prangne ringamanam
angi-kurvan—accepting; nija—own; sukha—happiness; karim—giving; radhika—of Srimati

Radharani; bhava—of the love; kantim—the splendor; misra—of Jagannatha Misra; avase—in the
home; su—very; lalita—charming and playful; vapuh—form; gaura—golden; varnah—color; harih
—the Supreme Personality of Godhead, Lord Hari; yah—who; palli—of the village; strinam—of the
ladies; sukham—happiness; abhidadhat—placed; khelayam asa—played; balye—in His childhood;
vande—offer respectful obeisances; aham—I; tam—unto Him; kanaka—golden; vapusam—form;
prangane—in the courtyard; ringamanam—crawling.
The Supreme Personality of Godhead, Lord Hari, accepted the luster of the ecstatic love offered to
Him by Srimati Radharani, which caused Him such great delight. In this way the Lord assumed a
beautiful and charming form with a complexion as brilliant as gold. As a small child playing and
crawling about the courtyard of Jagannatha Misra’s house, that Lord Hari delighted the ladies of the
neighborhood. I offer my respectful obeisances to that golden Lord Hari.
VERSE 4
sarpakatim svanganam hy anantam
katvasanam yas tarasopavirtah
tatyaja tam catmajananurodhad
visvambharam tam pranamami nityam
sarpa—of a serpent; akatim—form; sva—own; anganam—courtyard; hi—certainly; anantam—Lord

Anantadeva; katva asanam—sitting; yah—who; tarasa—quickly; upavirtah—seated; tatyaja—
abandoned; tam—him; ca—and; atmajana—of the relatives; anurodhat—because of consideration
(or because of the appeals); visvambharam—to that Lord Visvambhara; tam—to Him; pranamami
—I offer my respectful obeisances; nityam—repeatedly.
When Lord Anantadeva assumed the form of an ordinary snake and entered [Jagannatha Misra’s]
courtyard, young Visvambhara immediately began to play with Him. When the distressed relatives
appealed to Him, Visvambhara went away from the snake. I repeatedly offer my respectful
obeisances to that Lord Visvambhara.
VERSE 5
balye sanvan vada-harim iti krandanad yo nivattas
tasmat strinam sakala-visaye nama-ganam tadasit
matre jnanam visadam avadan mattikabhaksane yo
vande gauram kali-mala-haram nama-ganasrayam tam
balye—in childhood; sanvan—hearing; vada—please speak; harim—the name of Lord Hari; iti—
thus; krandanat—from crying; yah—who; nivattah—stopped; tasmat—on that account; strinam—
of the ladies; sakala—entire; visaye—in the circle; nama—of the Holy Names; ganam—singing; tada
—then; asit—was; matre—to His mother; jnanam—transcendental knowledge; visadam—pure and
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splendid; avadat—spoke; mattika—of clay; bhakrane—in the eating; yah—who; vande—I offer my
respectful obeisances; gauram—unto that Lord Gaurasundara; kali—of the Age of Kali; mala—
impurities; haram—removing; nama—of the Holy names; gana—chanting; asrayam—shelter; tam
—Him.
When in His childhood He heard the words “Say the name of Lord Hari,” He would immediately
stop crying. In this way the ladies of the village would continually sing the Holy Names of the Lord.
When He had eaten clay, He spoke splendid and pure philosophy of real spiritual life to His
mother. I offer my respectful obeisances to that Lord Gaurasundara, who became the shelter of the
chanting of the Holy Names and thus removed the impurities of the Age of Kali.
VERSE 6
paugandadau dvija-gana-gahe capalam yo vitanvan
vidyarambhe sisu-parivato jahnavi-snana-kale
vari-krepair dvija-kula-patin calayam asa sarvams
tam gaurangam parama-capalam kautukisam smarami
pauganda—of boyhood; adau—in the beginning; dvija—of the brahmanas; gana—of the
community; gahe—in the house; capalam—pranks; yah—who; vitanvan—performing; vidya—of
education; arambhe—at the beginning; sisu—by the boys; parivatah—accompanied; jahnavi—in
the Ganges; snana—of bathing; kale—at the time; vari—of water; krepaih—with sprinkling; dvija—
of brahmanas; kula—of the community; patin—the leaders; calayam asa—agitated and caused to
flee; sarvan—all; tam—to Him; gaurangam—Lord Gauranga; parama—supremely; capalam—
mischeivous; kautuki—of those jubilantly fond of performing pranks; isam—the master; smarami
—I meditate.
In the beginning of His boyhood Lord Gauranga performed childish pranks in the homes of the
brahmanas. On the day of His first schooling, accompanied by His boyhood friends, He went to the
Ganges at the time of bathing and splashed water on the leaders of the brahmanas, agitating them
and causing them to flee. I meditated on that Lord Gauranga, the supreme prankster and the
monarch of all playful boys.
VERSE 7
tirtha-bhrami-dvija-kula-maner bhaksayan pakvam annam
pascat tam yo vipula-kapaya jnapayam asa tattvam
skandharoha-cchala-bahutaya mohayam asa caurau
vande ‘ham tam sujana-sukhadam dandadam durjananam
tirtha—to places of pilgrimage; bhrami—wandering; dvija—of brahmanas; kula—of the

community; maneh—of the jewel; bhakrayan—eating; pakvam—cooked; annam—rice; pascat—
afterwards; tam—to him; yah—who; vipula—great; kapaya—with mercy; jnapayam asa—informed;
tattvam—spiritual truth of His actual identity; skandha—on the shoulders; aroha—ascended; chala
—of tricks; bahutaya—with an abundance; mohayam asa—bewildered; carau—two thieves; vande
—offer respectful obeisances; aham—I; tam—to Him; su-jana—to the pious devotees; sukhadam—
giving; happiness; dandadam—giving punishment; durjananam—to the impious.
Young Lord Caitanya ate the rice cooked (by a guest) who was like the jewel among the brahmanas
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traveling to places of pilgrimage. Afterwards, the Lord mercifully revealed the truth of His actual
spiritual identity to that brahmana. Carried away on the shoulders by two thieves, the young Lord
bewildered them with His illusory potency. I offer my respectful obeisances to that Lord Caitanya
Mahaprabhu, who delights the pious devotees and punishes the impious.
VERSE 8
aruhya partham siva-bhakta-bhikroh
sankirtya rudrasya gunanuvadam
reme mahanandamayo ya isas
tam bhakta-bhaktam pranamami gauram
aruhya—ascending; partham—on the back; siva—of Lord Siva; bhakta—of a devotee; bhikroh—of a
mendicant; sankirtya—glorifying; rudrasya—of Lord Siva; guna—of the transcendental qualities;
anuvadam—explanation; reme—performed pastimes; maha-ananda-mayah—greatly blissful; yah—
who; isah—the Supreme Personality of Godhead; tam—to Him; bhakta—of His devotees; bhaktam
—a devotee; pranamami—I offer my respectful obeisances; gauram—to Lord Gaurasundara.
Climbing on the back of a mendicant devotee of Lord Siva, young Lord Gauranga glorified Lord
Siva’s transcendental qualities. The young Lord became blissful by performing these pastimes. I
offer my respectful obeisances unto that Lord Gauranga the Supreme Personality of Godhead, who
is a devotee of His devotees.
VERSE 9
laksmi-devyah pranaya-vihitam mirtam annam gahitva
tasyai pradad varam ati-subham citta-santosanam yah
masyas cihnair nija-parijanan tosayam asa yas ca
tam gaurangam parama-rasikam citta-cauram smarami
laksmi-devyah—of Srimati Laksmi-devi; pranaya—with love; vihitam—offered; mirtam annam—

sweets; gahitva—accepting; tasyai—to her; pradat—gave; varam—benediction; ati—greatly; subham
—auspicious; citta—the heart; santosanam—pleasing; yah—who; masyah—of ink; cihnaih—with
the marks; nija—own; parijanan—relatives; torayam asa—satisfied; yah—who; ca—and; tam—Him;
gaurangam—Lord Gauranga; parama—supreme; rasikam—of those who relish the mellows of
transcendental pastimes; citta—the mind; cauram—the thief; smarami—I meditate.
[One day, instead of going to school, young Lord Gauranga met the young girl,] Srimati Laksmi-
devi. Accepting the sweets lovingly offered by her, He offered her an auspicious benediction that
greatly pleased her heart. [Later, in order to prove that He had actually gone to school,] He covered
His hands with ink marks, and in this way satisfied His relatives. I meditate on that Lord Gauranga,
the supreme enjoyer of transcendental mellows who has completely enchanted my mind.
VERSE 10
ucchirta-bhandesu vasan varango
matre dadau jnanam anuttamam yah
advaita-vithi-pathikair upasyam
tam gauracandram pranamami nityam
ucchirta—rejected; bhandesu—on the cooking pots; vasan—staying; vara—beautiful; angah—limbs;

116
matre—to His mother; dadau—gave; jnanam—transcendental knowledge; anuttamam—
incomparable; yah—who; advaita—of impersonalist philosophy; vithi—on the paths; pathikaih—by
the travelers; upasyam—worshipable; tam—to Him; gauracandram—Lord Gauracandra;
pranamami—I offer my respectful obeisances; nityam—repeatedly.
One day, handsome young Lord Gauracandra sat on rejected cooking pots, [and when His mother
chastised Him for it, He replied by] speaking incomparable transcendental philosophy. I repeatedly
offer my respectful obeisances to that Lord Gauracandra, the supreme object of worship for those
who travel on the path of impersonal philosophy.
VERSE 11
dartva tu matuh kadanam sva-lortais
tasyai dadau dve sita-narikele
vatsalya-bhaktya sahasa sisur yas
tam mata-bhaktam pranamami nityam
dartva—having seen; tu—certainly; matuh—of His mother; kadanam—suffering; sva—own; lortaih

—with disease; tasyai—to her; dadau—gave; dve—two; sita—white; narikele—coconuts; vatsalya—
filial; bhaktya—with devotion; sahasa—immediately; sisuh—child; yah—who; tam—to Him; mata
—to His mother; bhaktam—devoted; pranamami—I offer my respectful obeisances; nityam—
eternally.
Seeing His mother suffering with a grave disease, young Lord Gauranga, full of a son’s love, quickly
brought her two white coconuts [for medicine]. I repeatedly offer my respectful obeisances to Lord
Gauranga, who is His mother’s devotee.
VERSE 12
sannyasartham gatavati gahad agraje visvarupe
mirtalapair vyathita-janakam tosayam asa turnam
matuh sokam pitari vigate santvayam asa yas ca
tam gaurangam parama-sukhadam mata-bhaktam smarami
sannyasa—of accepting sannyasa (the renouced order of life; artham—for the purpose; gatavati—
left; gahat—from the home; agraje—elder brother; visvarupe—Visvarupa; mirta—sweet; alapaih—
with words; vyathita—distressed; janakam—father; torayam asa—satisfied; turnam—quickly;
matuh—of His mother; sokam—grief; pitari—when His father; vigate—had departed; santvayam
asa—consoled; yah—who; ca—and; tam—Him; gaurangam—Lord Gauranga; parama—supreme;
sukhadam—granting happiness; mata—to His mother; bhaktam—devoted; smarami—I meditate.
When His elder brother, Visvarupa, left the house to take sannyasa, Lord Gauranga quickly
satisfied His grief-stricken father by speaking sweet words, and when His father died the Lord
consoled His grieving mother. I meditate on pleasing Lord Gauranga, who is His mother’s devotee.
TEXT 13
laksmi-devim pranaya-vidhina vallabhacarya-kanyam
angi-kurvan gaha-makha-parah purva-desam jafama
vidyalapair bahu-dhanam atho prapa yah sastra-vattis
117
tam gaurangam gaha-pati-varam dharma-murtim smarami
laksmi-devim—Laksmi-devi; pranaya-vidhina—with the sacred rites of marriage; vallabhacarya—of

Vallabhacarya; kanyam—the daughter; angi-kurvan—accepting; gaha-makha—to household duties;
parah—devoted; purva—eastern; desam-country; jagama—travelled; vidya-alapaih—with learned
lectures; bahu—great; dhanam—wealth; athau—then; prapa—attained; yah—who; sastra—
explaining the scriptures; vattih—accepting as a livelihood; tam—Him; gaurangam—Lord
Gauranga; gaha-pati—of husbands; varam—the best; dharma—of religion; murtim—the
personification; smarami—I meditate.
Following the sacred rites of marriage, He accepted Srimati Laksmi-devi, the daughter of
Vallabhacarya, and devotedly fulfilled His duties as a householder. A professional scholar, He
traveled to East Bengal, and earned great wealth by lecturing. I meditate upon that Lord Gauranga,
the best of husbands and the form of religion.
VERSE 14
varanasyam sujana-tapanam sangamayya sva-desam
labdhva laksmi-viraha-vasatah soka-taptam prasutim
tattvalapaih sukhada-vacanaih santvayam asa yo vai
tam gaurangam virati-sukhadam santa-murtim smarami
varanasyam—in Varanasi; sujana—pious devotee; tapanam—Tapana Misra; sangamayya—caused

to travel; sva—own; desam—country; labdhva—obtaining; laksmi—from Srimati Laksmi-devi;
viraha—of the separation; vasatah—under the influence; soka-with grief; taptam—burning;
prasutim—mother; tattva—with of the truth of spiritual life; alapaih—with sords; sukha—
happiness; da—granting; vacanaih—with words; sukha—happiness; da—granting; vacanaih—with
words; santvayam asa—consoled; yah—who; vai—certainly; tam—Him; gaurangam—Lord
Gauranga; virati—of renunciation; sukha—the happiness; dam—granting; santa—peaceful; murtim
—form; smarami—I meditate.
Lord Gauranga met Tapana Misra in Benares. Returning home, to find His mother mourning
Laksmi-devi’s death He consoled her with pleasing words describing the spiritual truth. I meditate
on tranquil Lord Gauranga, who gives the happiness of renunciation.
VERSE 15
matur vakyat parinaya vidhau prapa visnupriyam yo
ganga-tire parikara-janair dig-jito darpa-hari
reme vidvaj-jana-kula-manih sri-navadvipacandro
vande ‘ham tam sakala-visaye simham adhyapakanam
matuh—of His mother; vakyat—because of the word; parinaya—vidhau—in marriage; prapa—

obtained; visnupriyam—Srimati Visnupriya-devi; yah—who; ganga—of the Ganges; tire—on the
shore; parikara-janaih—with His followers; dik-jitah—of Kesava Kasmiri, who had conquered all
directions; darpa—the pride; hari—removing; reme—jibilantly performed pastimes; vidvat-jana—
of learned scholars; kula-of the community; manih—the jewel; sri-navadvipa-candrah—Lord
Caitanya Mahaprabhu, the transcendental moon of Navadvipa; vande—offer my respectful
obeisances; ahan—I; tam—to Him; sakala-visaye—in all circles; simham—the lion; adhyapakanam
—of scholars;
118
At His mother’s request, He married Srimati Visnupriya-devi. On the bank of the Ganges with His
many disciples, He cut down the pride of Kesava Kasmiri, who had formerly conquered all
directions. The jewel of learned scholars and the moon of Navadvipa, He enjoyed many pastimes. I
offer my respectful obeisances to Him, the lion among the scholars.
VERSE 16
vidya-vilasair nava-khanda-madhye
sarvan dvijan yo viraraja jitva
smartams ca naiyayika-tantrikams ca
tam jnana-rupam pranamami gauram
vidya—of learning; vilasaih—with pastimes; nava-khanda-madhye—in Navadvipa; sarvan—all;

dvijan—the learned brahmanas; yah—who; viraraja—appeared very splendid; jitva—having
cinquered; smartan—the smartas; ca—and; naiyayika—followers of the nyaya philosophy; tantrikan
—followers of the Tantras; ca—and; tam—the Him; jnana—of knowledge; rupan—the
personification; pranamami—I offer my respectful obeisances; gauram—to Lord Gauracandra.
With playful logic defeating all brahmana smartas, naryayikas, and tantrikas, He shone with great
splendor. I offer my respectful obeisances to Lord Gaura, the form of transcendental knowledge.
VERSE 17
vipra-padodakam pitva
yo babhuva gatamayah
varnasramacara-palam
tam smarami mahaprabhum
vipra—of a brahmana; pada—from the feet; udakam—water; pitva—having drunk; yah—who;

babhuva—became; gata—gone; amayah—disease; varna-asrama—of the varnasrama-system; acara
—the duties;palam—the protector; tam—Him; smarami—I meditate; mahaprabhum—Lord
Caitanya Mahaprabhu.
He became cured of disease by drinking the water of a brahmanas feet, I meditate on Lord Caitanya
Mahaprabhu, the protector of varnasrama.
VERSE 18
preta-ksetre dvija-parivatah sarva-deva-pranamyo
mantram lebhe nija-guru-parivaktrato yo dasarnam
gaudam labdhva svam ati-vikati-cchadmanovaca tattvam
tam gaurangam nava-rasapparam bhakta-murtim smarami
preta-ksetre—in the city of Baya; dvija—by brahmanas; praivatah—accompanied; sarva—all; deva

—by the demigods; pranamyah—worthy of receiving the respectful obeisances; mantram—the
Hare Krsna Maha-mantra; lebhe—obtained; nija—own; guru—of the spiritual master (Isvara Puri);
parivaktratah—from the mouth; yah—who; dasarnam gaudam—Bengal; labdhva—having attained;
wvak—own; ati—severe; vikati—illness; chadmana—on the preTEXT; uvaca—spoke; tattvak—the
truth; tak—to Him; gaurangah—Lord Gauranga; nava-nine; rasa—transcendental mellows; parak—
devoted; bhakta—of a devotee; murtim—the form; smarami-I meditate.
119
Surrounded by brahamanas and offered respects by all the demigods, He obtained the Hare Krsna
mantra from the mouth of His guru at Gaya. When He returned to Bengal, on the pretext of
suffering from a grave disease He revealed the truth. I meditate on Lord Gauranga, who is the
devotee of His devotees expert at tasting the nine mellows of devotion.
VERSE 19
bhakty-alapair niravadhi tadadvaita-mukhya mahantah
prapta yasyasrayak atisayah kirtanadyair murareh
nityanandodaya-ghatanaya yo babhuvesa-certo
vande gaurah nayana-sukhadah daksinah sad-bhujah tam
bhakti—of devotional service; alapaih—with discussion; niravadhi—endless; tada—then; advaita—

by Advaita Acarya; mukhyah—headed; mahantah—great devotees; praptah—attained; yasya—of
whom; asrayak—shelter; atisayak—great; kirtana—with the glorification; adyaih—with activities
beginning with; murareh—of Lord Murari; nityananda—of Lord Nityananda; udaya—of the arisal;
ghatanaya—with the occurance; yah—who; babhuva—became; isa—ofthe Supreme Personality of
Godhead; certah—with the activities; vande—I offer my respectful obeisances; gaurak—to Lord
Gaurasundara; nayana—to the eyes; sukhadak—giving pleasure; daksinak—powerful; sat-bhujam—
six—armed form; tam—to Him.
Ceaselessly discussing the truth of devotional service, the great devotees headed by Sri Advaita
Acarya took shelter of Lord Gaura by chanting the holy names of Lord Murari. When Lord
Nityananda came, Lord Gaura displayed the Supreme Personality of Godhead’s pastimes. I offer my
respectful obeisances to all-powerful Lord Gaurasundara who, revealing His six-armed form,
delights the eyes.
VERSE 20
yah kola-rupa-dhag aho varaniya-murtir
gupte kapah ca mahatih sahasa cakara
tak vyasa-pujana-vidhau baladeva-bhavan
madhvika-yacana-parah paramah smarami
yah—who; kola—of Lord Varaha; rupa—the form; dhak—manifesting; aho—O; varaniya—

beautiful; murtih—form; gupte—to Murari Gupta; kapak—mercy; ca—and; mahatik—great; sahasa
—quickly; cakara—bestowed; tak—to Him; vyasa-pujana-vidhau—in the worship of the spiritual
master; baladeva—of Lord Balarama; bhavat—because of the state; madhvika-madhvika liquor;
yacana—calling out; parak—devoted to; paramam—the Supreme Personality of Godhead;
smarami-I meditate.
Suddenly displaying Lord Varaha’s handsome form, He was very merciful to Murari Gupta. During
the worship of Vyasa, He became Balarama and began to call for madhvika liquor. I meditate on
Him the Supreme Personality of Godhead.
VERSE 21
advaitacandra-vibhuna saganena bhaktya
nityam ca krsna-manuna paripujyate yah
srivasa-mandira-nidhim paripurna-tattvam
120
tam sridharadi-mahatam saranam smarami
advaitcandra—by Lord Advaitacandra; vibhuna—all-powerful; sa—accompanied by ;ganena—

hosts of devotees; bhaktya—with pure devotion; nityam—continually; ca—and; krsna—Krsna;
manuna—considering; paripujyate—is worshipped; yah—Who; srivasa—of Srivasa; mandira—of
themple; nidhim—ocean; paripurna—tattvam—the perfect and complete Supreme Personality of
Godhead; tam—to Him; sridhara—Sridhara; adi—beginning with; mahatam—of the great
devotees; saranam--the shelter; smarami--I meditate.
Confident that Lord Caitanya is in reality the Supreme Lord Krishna , Lord Advaitacandra and His
associates worshiped Him at Srivasa's house. I remember Lord Caitanya, the Supreme Personality
of Godhead, the shelter of Sridhara and the other devotees.
VERSE 22
srivasa-phalyam yavanam visodhya
cakre subhaktam svagunam pradarsya
premna sumatto visayad virakto
yas tam prabhum gaura-vidhum smarami
srivasa—of Srivasa; phalyam—the servant; yavanam—muslim; visodhya—having purified; cakre—

made into; su-bhaktam--a nice devotee; sva—own; gunam—transcendental opulence; pradarsya—
having manifested; premna—with transcendental pure love of God; su—greatly; mattah—
maddened; visayat—from sense-gratification; viraktah—renounced; yah—Who; tam—upon Him;
prabhum—the supreme master; gaura—of Lord Caitanya; vidhum--the moon; smarami-I meditate.
I meditate on the golden moon of Lord Gaura, the Supreme Personality of Godhead, who is free of
all material desire and maddened with pure love. Revealing His transcendental qualities He
purified Srivasa's Muslim servant and transformed him into a pure devotee.
VERSE 23
sri-rama-rupa-dhag aho bhisaja murareh
srutva stavam raghupater mudam apa yo vai
cakre kusanga-rahitam kapaya mukundam
tam suddha-bhakti-rasada-pravaram smarami
sri-rama—of Lord Ramacandra; rupa—the form; dhak—manifesting; aho—Oh; bhisajah—of the

physician; murareh—of Murari Gupta; srutva—having heard; stavam—the prayer; raghupateh—of
Lord Raghupati (Rama); mudam—joy; apa—attained; yah—Who; vai—certainly; cakre—did;
kusanga—from bad association; rahitam—freed; kapaya—with mercy; mukundam—-Mukunda;
tam—on Him; suddha—pure; bhakti—devotional service; rasa—the transcendental mellows; da—
granting; pravaram—best; smarami—I meditate.
The Lord became jubilant when He heard the physician Murari Gupta's prayers glorifying Lord
Rama, and He assumed the form of Lord Rama in the presence of His devotee. Lord Caitanya
mercifully freed the devotee Mukunda from the bad association of the non-devotees. I meditate on
that Lord Caitanya, the best of those who distribute the nectarean mellows of pure devotional
service.
121
VERSE 24
ajnapayac ca bhagavan avadhuta-dasau
danaya gokula-pater nagaresu namnam
sarvatra jiva-nicayesu paravaresu
yas tam smarami purusam karunavataram
ajnapayat—ordered; ca—and; bhagavan—the Lord; avadhuta—renounced from material concerns;

dasau—two servants (Lord Nityananda and Haridasa Thakura; danaya—for the giving; gokula—of
Gokula; pateh—of the Lord (Krsna); nagaresu—in the cities and towns; namnam—of the names;
sarvatra—everywhere; jiva—of living entities; nicayesu—among the multitudes; para—higher;
avaresu—and lower; yah—Who; tam—upon Him; smarami—I meditate;purusam—the Supreme
Personality of Godhead; karuna—of mercy; avataram—incarnation.
Lord Caitanya ordered His two avadhuta devotees, Lord Nityananda and Haridasa Thakura, to give
the Holy Names of Lord Krishna , the master of Gokula, to all living entities, high and low, in all
towns and villages, everywhere. I meditate upon that Lord Caitanya, the Supreme Personality of
Godhead, Who has mercifully descended to this world.
VERSE 25
yo 'dvaita-sadma vicalan saha cagrajena
sannyasa-dharma-rahitam dhvajinam surapam
tattvam visuddham avadal lalitakhya-puryam
tam suddha-bhakti-nilayam sivadam smarami
yah—wWho; advaita—of Advaita Acarya; sadma—to the houme; vicalan—travelling; saha—

accompanied by; agrajena—His older brother (Lord Nityananda); sannyasa—of renunciation;
dharma—the nature; rahitam—devoid of; dhvajinam—acheater; sura—wine; apam—drinking;
tattvam—the truth; visuddham—pure; avadat—spoke; lalita—Lalita; adhya—named; puryam—in
the town; tam—upon Him; suddha—pure; bhakti—of devotional service; nilayam—abode; sivadam
—auspicious; smarami—I meditate.
Travelling to the home of Advaita Acarya, Lord Caitanya, accompanied by His elder brother
(Nityananda Prabhu), met, in the town named Lalita, a cheating psuedo-sannyasi, addicted to
drinking wine. The Lord instructed him about the purity of genuine spiritual life. I meditate on
Lord Caitanya, the abode of pure devotional service, Who grants auspiciousness (to the sincere
devotees).
VERSE 26
yo 'dvaitavada-sathatasrita-desikasya
pastham vyatadayad aho sahasa harir yah
premnapi bhakti-pathagam ca cakara tam tam
maya-haram suvimalam satatam smarami
yah—Who; advaita-vada—of the impersonal philosophy; sathata—of the cheating; asrita—taken

shelter; desikasya--of the teacher; pastham—the back; vyatadayat—beat; aho—Oh; sahasa—
suddenly; harih—Lord Hari; yah—Who; premna—with pure love; api—and; bhakti—of devotional
service; patha—on the path; gam—a traveller; ca—and; cakara—created; tam—Him; tam—upon
Him; maya—illusion; haram—removing; su—very; vimalam--pure; satatam—continually; smarami
—I meditate. 122
When Lord Advaita Acarya became a preacher of the cheating impersonal philosophy, Lord
Gaurahari, out of affection and mercy, beat Him on the back, forcing Him to again enter the path of
devotional service. I continually meditate on that eternal and pure Lord,Gaurahari, Who removes
the illusion of impersonal philosophy.
VERSE 27
sri-rupa-dhrg bhajana-sagara-magna-habhyo
yas candrasekhara-gahe pradadau sva-dugdham
svam darsayan vijayam uddharati sva bhutim
tam sarva-sakti-vibhavasrayanam smarami
sri—of Srimati Laksmi-devi, the goddess of fortune; rupa—form; dhak—manifesting; of pure

devotional service; sagara—in the ocean; magna—immersed; nabhyah—to the people; yah—Who;
candrasekhara—of Candrasekhara; gahe—in the home; pradadau—gave; sva—own; dugdham—
milk; svam—own; darsayan—showing; vijayam—to vijaya dasa; uddharati; sma—delivered; bhutim
—transcendental opulences; tam—upon Him; sarva—all; sakti—potencies; vibhava—and
opulences; asrayanam—the abode; smarami-I meditate.
At Candrasekhara's house, Lord Gauranga manifested the form of Srimati Laksmi-devi and fed
with his milk the devotees present, who were all immersed in the ocean of pure devotional service.
The Lord showed His transcendental opulences to Vijaya dasa and delivered him. I meditated upon
that Lord Gauranga, the abode of all transcendental potencies and opulences.
VERSE 28
nidra-tyagah snapanam asanam godrumadau viharo
grame grame vicaranam aho kirtanam calpa-nidra
yame yame krama-niyamato yasya bhaktair babhuvus
tam gaurangam bhajana-sukhadam hy arta-yamam smarami
nidra—sleep; tyagah—abandoning; snapanam—bathing; asanam—eating; godruma—in Godruma-

dvipa; adau—and other places; viharah—pastimes; grame—in village; frame—after village;
vicaranam—movement; aho—Oh; kirtanam—chanting the Holy Names of Lord Krsna; ca-and;
alpa—little; nidra—sleep; yame yame—hour after hour; krama—niyamatah—gradually; yasya—of
Whom; bhaktaih—by the devotees; babhuvuh—they became; tam—upon Him; gaurangam—Lord
Gauranga; bhajana—of devotional service; sudha—the happiness; dam—granting; hi—indeed; asta-
yamam--entire day; smarami-I meditate.
Accompanied by His devotees, Lord Gauranga travelled to Godruma and many other villaged,
where He performed many pastimes, bathed, honored the prasada of Lord Krishna , and
continually chanted the Holy Names of Lord Hari, hardly sleeping. Throughout the entire day I
meditate on that Lord Gauranga, Who grants the happiness of pure devotional service.
VERSE 29
yo vai sankirtana-parikaraih srinivasadi-sanghais
tatratyanam patita-jagadananda-mukhya-dvijanam
durvattanam hadaya-vivaram prema-purnam cakara
tam gaurangam patita-saranam prema-sindhum smarami
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yah—Who; vai—certainly; sankirtana-parikaraih—with His sankirtana party; srinivasa—by
Srinivasa; adi—headed; sanghaih—with the multitudes; tatratyanam—staying there; patita—fallen;
jagadananda—the brahmana Jagadananda; mukhya—headed by; dvijanam—of the brahmanas;
durvattanam—sinful; hadaya—of the hearts; vivaram—the chamber; prema—of pure love of God;
purnam—full; cakara—made; tam—upon Him; gaurangam—Lord Gauranga; patita—of the fallen;
sarnam—the shelter; prema—of pure love of God; sindhum; smarami-I meditate.
Accompanied by His sankirtana party, headed by Srinivasa Acarya, Lord Gauranga filled with pure
love of God the innermost chambers of the hearts of Jagadananda Vipra and many other fallen and
sinful brahmanas throughout the country of Bengal. I meditate upon that Lord Gauranga, who is
an ocean of pure love of God, and the shelter of the fallen.
VERSE 30
bhavavesair nikhila-sujanan siksayam asa bhaktim
tesam dosan sadaya-hadayo marjayam asa saksat
bhakti-vyakhyam sujana-samitau yo mukundas cakara
tam gaurangam svajana-kalus-ksanti-murtim smarami
bhava-avesaih—with ecstatic pure love of God; nikhila—all; sujanan—pious devotees; siksayam asa
—instructed; bhaktim—devotional service; tesam—of them; dosan—faults; sa-daya—merciful;
hadayah—at heart; marjayam asa—cleansed away; saksat—directly; bhakti—of pure devotional
service; vyakhyam—explanation; sujana—of the pious devotees; samitau—in the assembly; yah—
Who; mukundah—granting liberation; cakara—performed; tam—upon Him; gaurangam—Lord
Gauranga; svajana—of His own devotees; dalusa—sins; ksanti—of gorgiveness; murtim--the
personification; smarami-I meditate.
Explaining the path of devotional service in the company of the pious devotees, Lord Gauranga
taught by the manifestation of His own ecstatic pure love of God, and delivered them, mercifully
cleansing away all their sins. I mediated upon that Lord Gauranga, Who is the personification of
forgiveness of His own devotees' faults.
VERSE 31
yo vai sankirtana-sukha-ripum candakajim vimucya
lasyollasair nagara-nicaye krsna-gitam cakara
varam varam kali-gada-haram sri-navadvipadhamni
tam gaurangtam natana-vivasam dirgha-bahum smarami
yah—Who; vai—certainly; sankirtana—of the chanting o the Hare Krsna Maha-mantra; sukha—of
the transcendental bliss; ripum—the enemy; candakajim—Canda Kazi; vimucya—liberating; lasya
—of dancing; ullasaih—with jubilation; nagara—of towns; nicaye—in the multitude; krsna—of the
Holy Names of Lord Krsna; gitam—the chanting cakara—performed; varam varam—again and
again; kali—of the Kali yuga; gada—the disease; garam—removing; sri—navadvipa—of Navadvipa;
dhamni—in the holy abode; tam—upon Him; gaurangam—Lord Gauranga; natana—by ecstatic
dancing; vivasam—overwhelmed; dirgha--with long; bahum--arms; smarami-I meditate.
Lord Gauranga liberated Canda Kazi, who was the great enemy of the blissful sankirtana festival.
When this was accomplished, the Lord repeatedly chanted the Holy Names of Lord Krsna in all the
124
towns of Navadvipa Dhama, with a blissful festival of dancing. I meditate upon that Lord
Gauranga, Whose arms are very long, and Who is overwhelmed by the ecstatic activity of dancing
in sankirtana.
VERSE 32
gangadaso muraripu-bhisak sridharah suklavastrah
sarve yasya pranati-niratah prema-purna babhuvuh
yasyocchistasana-suratika srila-narayani ca
tam gaurangam parama-purusam divya-murtim smarami
gangadasah—Ganga dasa; muraripu-bhisak—the physician Murari Gupta; sridharah—Kholaveca

Sridhara; sukla—with; vastrah—with garments; sarve—all; yasya—of Whom; paranati—to offer
oveisances; niratah—inclined; prema--of pure love of God; purnah—full; babhuvuh—became;
yasya—of Whom; ucchista—remnants; asana—eating; suratika—taking great happiness; srila-
narayani—Narayani-devi; ca—and; tam—upon Him; gaurangam—Lord Gauranga; parama—
supreme; purusam—person; divya—splendid and transcendental; murtim--form; smarami-I
meditate.
Ganga dasa, the physician Murari Gupta, Kholaveca Sridhara, and Suklamabara Brahmacari were
greatly devoted to Lord Gauranga and filled with pure love of God. Srila Narayani-devi took great
happiness in honoring the remnants of foodstuff eaten by Lord Gauranga. I meditate upon that
Lord Gauranga, the supreme person whose form is splendid and transcendental.
VERSE 33
srivasasya pranaya-vivasas tasya sunor gatasor
vaktrat tattvam parama-subhadam sravayam asa tasmai
tad-dasebhyo 'pi subha-matim dattavan yah paratma
vande gauram kuhaka-rahitam jiva-nistarakam tam
srivasasya—of Srivasa; pranaya—with love; vivasah—overwhelmed; tasya—of him; sunoh—of the

son; gata-asoh—dead; vaktrat—from the mouth; tattvam—truth; parama—great; subha—
aupsiciousness; dam—granting; sravayam asa—caused to be heard; tasmai—to him; tat—his;
dasebhyah—to the servants; api—even; subha—auspicious; matim—conception; dattavan—who
gave; yah—Who; para-atma—the Supreme Personality of Godhead; vande—I offer my respectful
obeisances; gauram—unto Lord Gauranga; kuhaka—of duplicity; rahitam—free; jiva—of the living
entities; nistarakam—the deliverer; tam-to Him.
Overwhelmed with love for Srivasa Thakura, Lord Gauranga, the Supreme Personality of Godhead,
caused Srivasa's dead son to speak the supremely auspicious truth of spiritual life. In this way the
Lord pacified the hearts of Srivasa and his servants. I offer my respectful obeisances unto that Lord
Gauranga, Who is free of all duplicity, and Who is the deliverer of the living entities.
VERSE 34
gopi-bhavat parama-vivaso danda-hastah pareso
vadasaktan ati-jada-matims tadayam asa mudhan
tasmat te yat-pratibhatataya vaira-bhavan atanvan
tam gaurangam vimukha-kadane divya-simham smarami
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gopi—of the gois; bhavat—because of the love; parama—greatly; vivasah—overwhelmed; danda—
with a stick; hastah—in hand; para—isah—the Supreme Personality of Godhead; vada-asaktan—
smarta brahmanas, fond of controversy and debate; ati—greatly; jada—foolish; matin—in mind;
tadayam asa—struck; mudhan—bewildered rascals; tasmat—for that reason; te—they; yat—of
Whom; pratibhatataya—with the conception of retaliation; vaira—enimical; bhavan—stae; atanvan
—manifested; tam—upon Him; gaurangam—Lord Gauranga; vimukha-averse; kadane—divya—
splendid,transcendental; simham—lion; smarami-I meditate.
When Lord Gauranga became greatly overwhelmed by experiencing the transcendental love felt by
the gopis, some foolish smarta-brahmanas, attached to controversy and debate, tried to criticize
him. When the Lord took a stick in His hand and struck them, they began to hate the Lord and
harbor a desire for revenge. I meditate upon that Lord Gauranga, Who became like a splendid
transcendental lion to chastize those averse to Him.
VERSE 35
tesam papa-prasamana-matih kantake magha-mase
lokesaksiprama-vayasi yah kesavan nyasa-lingam
lebhe-loke parama-vidusam pujaniyo varenyas
tam caitanyam kaca-virahitam danda-hastam smarami
tesam—of them; papa—of the sin; prasamana—quelling; matih—with the thought; kantake—in the
village of Katwa; magha—of Magha (January-February); mase—in the month; lokesaksiprama-
twenty-four; vayasi—at the ge; yah—Who; kesavat—from Kesava Bharati; nyasa—of sannyasa;
lingam—outward manifestation; lebhe—attained; like—in the world; parama-vidusam—of the
greatest scholars; punjaniyah--worshippable; varenyah—best; tam—upon Him; caitanya—Lord
Caitanya; kaca—hair; virahitam—without; danda—with a sannyasi danda; hastam--in His hand;
smarami-I meditate.
Wishing to remove the offenses of those smarta-brahmanas, the Lord accepted the renounced order
of sannyasa in the town of Katwa, during the month of Magha, from Kesava Bharati. In this way the
Lord became supremely worshipable by the best of learned scholars in this world. I meditate upon
that Lord Caitanya, Who held a sannyasi danda, His head shaved as a sign of renunciation.
VERSE 36
tyaktva geham svajana-sahitam sri-navadvipa-bhumau
nityananda-pranaya-vasagah krsna-caitanyacandrah
bhramam bhramam nagaram agmac chantipurvam puram yas
tam gaurangam vraja-jigamisavista-murtim smarami
tyaktva—having abandoned; geham—the home; svajana—relatives; sahitam—along with; sri-

navadvipa—of Navadvipa; bhumau—in the land; nityananda—for Lord Nityananda; pranaya—by
the love; vasagah—made subject; krsna-caitanyacandrah—the moon of Sri Krsna Caitanya;
bhramam—wandering; bhramam—and wandering; nagaram—to the town; agamat--went; santi-
purvam puram—the town of Santipura; yah—Who; tam—upon Him; gaurangam—Lord Gauranga;
vraja—to Vrajabhumi; jigamisa—with the desire to go to; avista—absorbed; murtim--form;
smarami-I meditate.
126
Abandoning His home and relatives in Navadvipa, and conquered by love for Lord Nityananda,
Lord Krsna Caitanyacandra wandered (through Bengal) and finally reached the town of Santipura.
I meditate upon that Lord Gauranga, Who earnestly desired to visit the holy dhama of Vrajabhumi.
VERSE 37
tatranita tu ajita-janani harsa-sokakula sa
bhiksam dattva katipaya-diva palayam asa sunum
bhaktya yas tad-vidhim anusaran ksetra-yatram cakara
tam gaurangam bhramana-kusalam nyasi-rajam smarami
tatra—there; anita—led; tu—and; ajita—of the unconquerable Supreme Personality of Godhead;

janani—the mother (Srimati Saci-devi); harsa—with hoy; soka—and grief; akula—agitated; sa—she;
bhiksam—alms; dattva—having given; kati-aya-diva—for some days; palayam-asa—protected;
sunum--her son; bhaktya—with devotion; yah—who; tat—her; vidhim—instruction; anusaran—
following; ksetra—to Jagannatha Puri; yatram—the journey; cakara—performed; tam—upon Him;
gaurangam—Lord Gauranga; bhramana—for whom travelling; kusalam—is the auspicious and
proper activity; nyasi—of sannyasis; rajam--the king; smarami-I meditate.
The Lord's mother was brought there (to Santipura). Simultaneously joyful and grief-stricken she
fed and protected her son there for some days. Devotedly obeying His mother's orders, the Lord
then traveled to Jagannatha Puri. I meditate upon that Lord Gauranga, Whose traveling made the
entire country auspicious, and Who is the monarch of sannyasis.
VERSE 38
nityanando vibudha-jagadananda-damodarau ca
lila-gane parama-nipuno datta-sunur mukundah
ete bhaktas carana-madhupa yena sardham pracelus
tam gaurangam pranata-patala-prestha-murtim smarami
nityanandah—Lord Nityananda; vibudha—learned and intelligent; jagadananda—Jagadananda

Pandita; damodarau—and Damosara Svarupa; ca—and; lila—of Krsna's pastimes; gane—in the
songs; parama—greatly; nipunah—expert; datta—of Datta; sunuh—the son; mukundah—
Mukunda; ete—these; bhaktah—devotees; carana—of the lotus feet; madhupah—bumble—bees
who drink the honey; yena—by Whom; sardham—accompanied; paceluh—went; tam—Him; upon
that Lord Gauranga; pranata—of surrendered souls; patala—of the multitude; prestha—most dear;
murtim—form; smarami-I meditate.
Lord Nityananda, the greatly learned and intelligent Jagadananda Pandita and Damodara, and
Mukunda Datts, who was greatly expert in singing about Lord Krsna's pastimes, were all greatly
devoted to the Lord and became like bumble-bees drinking the honey of the Lord's lotus feet. These
devotees became Lord Caitanya's associates on His journey to Jagannatha Puri. I meditate on that
Lord Gauranga, Whose transcendental form is most dear to the devotees.
VERSE 39
tyaktva ganga-tata-jana-padams cambu-lingam mahesam
odhre dese ramana-vipine ksira-cauram ca viksya
sri-gopalam kataka-nagare yo dadarsatma-rupam
127
tam gaurangam sva-bhajana-param bhakta-murtim smarami
tyaktva—having abandoned; ganga—of the Ganges; tata—on the shores; jana-padam—the country
(Bengal); ca—and; ambu—of the water; lingam—form; mahesam—Lord Siva; odhre—of Orissa;
dese—in the country; ramana—delightful; vipine—with gardens; ksira—the milk; cauram—thief; ca
—and; viksya—having seen; sri-gopalam—Lord Gopala; kataka—of Katwa; nagare—in the town;
yah—Who; dadrsa—saw; atma—own; rupam--form; tam—upon Him; gaurangam—Lord
Gauranga; sva—own; bhajana—to the devotional service; param—devoted; bhakta—of a devotee;
murtim; smarami-I meditate.
Leaving the land of Bengal, which is situated on the shores of the Ganges, the Lord saw the ocean,
which is an incarnation of the Supreme Personality of Godhead. In the land of Orissa, full of
charming gardens, He saw the deity of Ksira-cora Gopinatha, and in the village of Katwa, He saw
His own form of Lord Saksi-Gopala. I meditate on that Lord Gauranga, Who has assumed the form
of a devotee, and become thus absorbed in His own devotional service.
VERSE 40
ekamrakhye pasupati-vane rudra-lingam pranamya
yatah kapotaka-siva-puram svasya dandam vihaya
nityanandas tu tad-avasare yasya dandam babhanja
tam gaurangam kapatamanujam bhakta-bhaktam smarami
ekamra—as Ekamra; akhye—known; paspupati—of Lord Pasupati; vane—in the forest; rudra—of
Lord Siva; lingam—linga form; pranamya—having offered obeisances; yatah—travelled; kapotaka—
of Kapotaka; siva—auspicious; puram—town; svasya—of Himself; dandam—sannyasi's rod; vihaya
—having placed down; nityanandah—Lord Nityananda; tu—and; tat—of that; avasare—on the
occasion; yasya—of Whom; dandam--the rod; babhanja—broke; tam—upon Him; gaurangam—
Lord Gauranga; kapata—falsely appearing; manujam—as a human being; bhakta—of His devotees;
bhaktam—the devotee; smarami—I meditate.
In the forest of Ekamra, which is sacred to Lord Siva, Lord Gauranga offered respectful obeisances
to Lord Sivas linga-form. When Lord Gauranga arrived at the auspicious town of Kapotaka, He set
His sannyasa-danda down, and Lord Nityananda picked it up and broke it. I meditate on that Lord
Gauranga, Who appears disguised as a human being, and Who is greatly devoted to His devotees.
VERSE 41
bhagne dande kapata-kupitas tan vihaya sva-vargah
eko nilacalapati-puram prapya turnam prabhur yah
bhavavesam paramam agamat krsna-rupam vilokya
tam gaurangam purata-vapusam nyasta-dandam smarami
bhagne—was broken; dande—when the danda; kapata—feigned; kupitah—with anger; tan—then;

vihaya-abandoning; sva—own; vargah—associates; ekah—alone; nilacalapati—of Lord Jagannatha;
puram—the town; prapya—attaining; turnam—quickly; prabhuh—the Lord; yah—Who; bhava-
avesam—transcencental ecstasy; paramam—supreme; agamat—went; krsna—of Lord Krsna;
rupam—the form; vilokya—having seen; tam—upon Him; gaurangam—Lord Gauranga; purata—
the color of molten gold; vapusam—the form; myasta—given up; dandam--sannyasi's rod;
smarami-I meditate.
128
When the Lord's danda was broken, He pretended to become angry, and left His associates. Alone,
He quickly arrived at Jagannatha Puri, and when He saw the form of Lord Krsna, He became
greatly ecstatic. I meditate upon that golden Lord Gauranga, Who gave up His sannyasi-danda.
VERSE 42
bhavasvada-prakata-samaye sarvabhaumasya seva
tasyanarthan prakati-vipulan nasayam asa sarvan
tasmad yasya prabala-kapaya vaisnavo 'bhut sa capi
tam vedartha-racarana-vidhau tattva-murtim smarami
bhava—of ecstatic love of God; asvada—of the relishing; prakata—of the manifestation; samaye—
on the occasion; sarvabhaumasya—of Sarva bhauma Bhattacarya; seva the service; tasya—of him;
anarthan—useless; prakati-vipulan—material impurities; nasayam asa—destroyed; sarvan—all;
tasmat—from that; yasya—of Whom; prabala—great and powerful; kapaya—wit the mercy;
vaisnavah—a devotee of Lord Krsna; abhut—became; sah—he; ca—and; api—even; tam—upon
Him; veda—of the Vedic scriptures; artha—the meaning; pracarana—of expounding; vidhau—in
the activity; tattva—of truth; murtim--the form; smarami-I meditate.
When the Lord relished the transcendental ecstasy of love for Krsna, He was served by
Sarvabhauma Bhattacarya. That service destroyed all the unwanted material impurities within
Sarvabhauma's heart, and he became a Vaisnava devotee by Lord Gauranga's great and powerful
mercy. I meditate on that Lord Gauranga, Who is the personified form of truth in the exposition of
Vedic philosophy.
VERSE 43
tatrositva katipaya-diva daksinatyam jagama
kurmaksetre gada-virahitam vasudevam cakara
ramanande vijaya-nagare prema-sindhum dadau yas
tam gaurangam jana-sukha-karam tirtha-murtim smarami
tatra—there; usitva—residing; katipaya-diva—for some days; daksinatyam—to the south; jagama

—travelled; kurmaksetre—in Kurmaksetra; gada—of sickness; virahitam—free; vasudevam—the
leper Vasudeva; cakara—did; ramanande--to Ramananda Raya; vijaya-nagare—in Vijaya-nagara;
prema—of Pure love of God; sindhum—the ocean; dadau—gave; yah-Who; tam--upon Him;
gaurangam—Lord Gauranga; jana—of the people; sukha—of the happiness; karam—the doer;
tirtha—of holy places; murtim--the form; smarami--I meditate;
After staying for some days at Jagannatha Puri, the Lord traveled to south India. At Kurmaksetra
He cured the leper Vasudeva, and at Vijaya-nagara He gave Ramananda Raya the ocean of pure
love of God. I meditate on that Lord Gauranga,
Who gives great pleasure to the living entities, and Who is the personified form of all holy places.
VERSE 44
dese dese sujana-nicaya prema vistarayan yo
rangaksetre katipaya-diva bhatta-phalyam avatsit
bhattacaryan parama-kapaya krsna-bhaktams cakara
tam gopalalaya-sukha-nidhim gaura-murtim smarami
129
dese dese—in place after place; sujana-nicaye—to the pious community; prema—pure love of God;
vistarayan—distributing; yah—Who; rangaksetre—at Tangaksetra; katipaya-diva—for dome days;
bhatta—of Venkata Bhatta; phalyam—the family; avatsit—stayed; bhatta-acaryan—the learned
scholars; parama—great; kapaya—with mercy; krsna—of Lord Krsna; bhaktan—into devotions;
cakara—transformed; tam—upon Him; gopala—of Gopala Bhatta; alaya—home; sukha—of
happiness; nidhaim—the ocean; gaura—golden; murtim—form; smarami--I meditate;
The Lord traveled to may places and distributed pure love of Krsna wherever He went. He stayed
for some days at Rangaksetra, and mercifully converted Venkata Bhatta, his family, and the local
scholars into pure devotees of Lord Krsna. I meditate on that golden Lord Caitanya, who is an
ocean of happiness for the home of Gopala Bhatta.
VERSE 45
bauddhan jainan bhajana-rahitan tattvavadahatams ca
mayavada-hrada-nipatitan suddha-bhakti-racaraih
sarvams caitah bhajana-kusalan yas cakaratma-saktya
vande 'ham tam bahu-mata-dhiyam pavanam gauracandram
bauddhan—buddhists; jainan—jains; bhajana—devotional service; rahitan—without; tattvavada-

ahatan—the Tattvavadis; ca—and; mayavada—of the mayavada (impersonalß philosophy; hrada—
in the lake; nipatitan—fallen; suddha—pure; bhakti—devotional service; pracaraih—with the
preaching; sarvan—all; ca—and; etan—these; bhajana-kusalan--engaged in the auspicious activities
of pure devotional service; yah—Who; cakara—transformed; atma—personal; saktya—by the
potency; vande—offer respectful obeisances; aham—I; tam—unto Him; bahu-mata-dhiyam—of the
various mental-speculators; pavanam--the purifier; gauracandram--Lord Gauracandra.
Preaching Lord Krsna's pure devotional service, by His own transcendental potency, Lord
Gauracandra converted all the Buddhists and Jains, who do not worship God, Tattvavadis, as well as
those who had fallen into the lake of impersonal mayavada philosophy, into auspicious pure
devotees of the Lord. I offer my respectful obeisances to that Lord Gauracandra, the purifier of the
mental speculators.
VERSE 46
dattvanandam kali-mala-haram daksinatyebhya iso
nitva granthau bhajana-visayau krsna-dasena sardham
alalesalaya-patha-gato nila-sailam yayau yas
tam gaurangam pramudita-matim bhakta-palam smarami
dattva—having given; anandam—the spiritual bliss; kali—of the kali-yuga; mala—the impurities;
haram—removing; daksinatyebhyah—to the southern provinces of India; isah—the Supreme
Personality of Godhead; nitva—having brought; granthau—two books; bhajana-visayau—about the
Lord's devotional service; krsna-dasena—with Krsna dasa; sardham—accompanied; alalesalaya—to
Alalanatha; patha—on the path; gatah—aone; nila-sailam—to Jagannatha Puri; yayau—went; yah—
Who; tam—upon Him; gaurangam—Lord Gauranga; pramudita—jubilant; matim—mind; bhakta-
of the devotees; palam--the protector; smarami--I meditate;
In this way the Lord gave the transcendental bliss of devotion for Lord Krsna which removes all the
impurities of the age of Kali, to the people of south Inda. Accompanied by Krsna dasa, and carrying
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two devotional literatures (Brahma-samhita and Krsna-karnamata), the Lord traveled to Jagannatha
Puri, via the road to Alalanatha. I meditate on that Lord Gauranga, Who is the protector of the
devotees.
VERSE 47
kasimisra-dvija-vara-gahe suddha-camikarabho
vasam cakre svajana-nikarair yah svarupa-pradhanaih
namanandam sakala-samaye sarva-jivaya yo 'dat
tam gaurangam svajana-sahitam phulla-murtim smarami
kasimisra—of Kasi Misra; dvija—of brahmanas; vara—of the best; gahe—in the house; suddha—
pure; camikara—of gold; abah—luster vasam—residence; cakre—did; svajana—of associates;
nikaraih—with the multitudes; yah—Who; svarupa—Svarupa Damodara Gosvami; pradhanaih--
the most important; nama—of the chanting of Lord Krsna's Holy Names; anandam—the spiritual
bliss; sakala—all; samaye—times; sarva—all; jivaya—to the living entities; yah—who; adat—gave;
tam—upon Him; gaurangam—Lord Gauranga; svajana—with His associates; sahitam—
accompanied; phulla—cheerful and smiling; murtim--form smarami--I meditate;
(At Jagannatha Puri) the Lord, Whose complexion was the luster of pure gold, resided at Kasi
Misra's house. Accompanied by Svarupa Damodara Gosvami and His other associates, He
continually gave to all living entities the spiritual bliss of chanting Lord Krsna's Holy Names I
meditate on that Lord Gauranga, Who is accompanied by His associates.
VERSE 48
nilagese ratham adhigate vaisnavair yas tad-agre
natyan gayan hari-guna-ganam plavayam asa sarvan
premnaudhiyan gajapati-mukhan sevakan suddha-bhaktams
tam gaurangam sva-sukha-jaladhim bhava-murtim smarami
nilagese—when Lord Jagannatha; ratham—the chariot; adhigate—had attained; vaisnavaih—with

the devotees; yah—Who; tat—of Him; agre—in the front; natyan—dancing; gayan—singing; hari—
of Lord Hari; guna—about the transcendental qualities; ganam—multitude; plavayam asa—
inundated; sarvan—all; prema—of pure love of God; audhiyan—the people of Orissa; gajapati—
King Prataparudra; mukhan—the principal; sevakan—servants; suddha—pure; bhaktam—devotees;
tam—upon Him; gaurangam—Lord Gauranga; sva—own; sukha—of the happiness; jaladhim—the
ocean; bhava—of ecstatic love of God; murtim--the form; smarami--I meditate;
When Lord Jagannatha ascended His chariot, Lord Gauranga danced before the Lord and chanted
the glories of His transcendental qualities Lord Gauranga then drowned King Prataprarudra, and
the other pure devotees of Orissa, (with His tears). I meditate on that Lord Gauranga, Who is an
ocean of transcendental bliss, and Who appears to be the personification of ecstatic love of God.
VERSE 49
odhra-desad yayau gaudam
simayam utkalasya yah
hitvaudhrq-parsvadan devas
tam smarami sacisutam
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odhra—of Orissa; desat—from the country; yayau—went; gaudam—to Bengal; simayam—on the
border; utkalasya—of Orissa; yah—Who; hitva—having abandoned; odhra—from Orissa;
parsvadan—associates; devah—the Supreme Personality of Godhead; tam—upon Him; smarami—I
meditate; saci—of Saci-devi; sutam--the transcendental son.
Leaving His Orissan associates at the border, the Lord went to Bengal. I meditate upon that
Supreme Personality of Godhead, Lord Caitanya, the transcendental son of Srimati Saci-devi.
VERSE 50
srivasam vasudevam ca
raghavam sva-sva-mandire
dastva santipuram yato
yas tam gauram smaramy aham
srivasam—Srivasa Thakura; vasudevam—Vasudeva; ca—and; raghavam—Raghava Pandita; sva-sva

—at each one's mandire—house; dastva—having seen; santipuram—to Santipura; yatah—gone; yah
—Who; tam—upon Him; gauram—Lord Gaurasundara; smarami--I meditate; aham--I.
The Lord saw Srivasa Thakura, Vasudeva dasa, and Raghava Pandita at their homes, and then went
on to Santipura. I meditate on that Lord Gaurasundara.
VERSE 51
sri-vidyanagare gacchan
vidyavacaspater gaham
kuliyayam navadvipe
yayau yas tam aham bhaje
sri-vidyanagre—in Vidyanagara; gacchan—going; vidyavacaspateh—of Vidyavacaspati; gaham—to

the home; kuliyayam—in Kuliya; navadvipe—in Navadvipa; yayau—wnet; yah--Who; tam--Him;
aham--I; bhaje--worship.
The Lord went to Kuliya-grama in Navadvipa and visited the home of Vacaspati dasa in the town
of Vidyanagara. I worship that Lord Caitanya Mahaprabhu.
VERSE 52
vidya-rupodbhava-dhana-janair ya na labhya narena
tam caitanya-prabhuvara-kapam dainya-bhavad avapa
devanandah kuliya-nagare yasya bhaktan prapujya
vande gauram vimada-vidusam suddha-bhakty eka-labhyam
vidya—with great learning; rupa—with physical beauty; udbhava—with noble birth; dhana—with
wealth; janaih—with many followers; ya—which; na—not; labhya—attainable; narena—by a living
entity; tam—that; caitanya—of Lord Caitanya Mahaprabhu; prabhuvara—the best of masters;
kapam—the mercy; dainya-bhavat—because of humbleness; avapa—attained; devanandah—
Devananda; kuliya—of Kuliya; nagare—in the town; yasya—of whom; bhaktan—devotees;
prapujya—worshiping; vande--I offer my respectful obeisances; gauram—Lord Gaura; vimada—
free from the material inebriety; vidusam—of the learned devotees; suddha—pure; bhakti—by the
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devotional service; eka—exclusively; labhyam--attainable.
Because Devananda dasa worshipped the Lord's devotees with great humbleness, he attained Lord
Caitanya Mahaprabhu's mercy, which cannot be purchased by any amount of wealth, followers,
beauty or learning. I offer my respectful obeisances to that golden Lord Caitanya, who is only
attained by the pure devotional service of the learned devotees, who are free from the inebrieties of
material life.
In order to protect His sannyasi followers from the various vices which follow from much
conversation between sannyasis and women, the Lord rejoiced when He rejected Chota Haridasa
for a small offense. I meditate on that Lord Gauranga, whose activities are always faultless, and
Who is the personification of a genuine saintly person.
VERSE 53
vrndaranyeksana-kapatato gauda-dese prasutim
dastva snehad yavana-kavalat sagrajam rupam eva
uddhatyaudhram punar api yayau yah svatantrah paratma
tam gaurangam svajana-tarane hasta-cittam smarami
vrnda—of Vrindavana; aranya—the forest; iksana—for seeing; kapatatah—on the pretext; gauda—
of Bengal dese—in the country; prasutim—His mother; dastva—having seen; snehat—from
affection; yavana—of the muslims; kavalat—from the mouth; sa—with; agrajam—his elder brother
(Sanatana Gosvami); rupam—Rupa gosvami; eva—certainly; uddhatya—having delivered;
audhram—to Orissa; puhah—again; api—and; yayau—went; yah—Who; svatantrah—independent;
para-atma—Supreme Personality of Godhead; tam—upon Him; gaurangam—Lord Gauranga;
svajana—His own devotees; tarane—delivering; hasta--jubilant; cittam--smarami--I meditate.
On the pretext of going on pilgrimage to see Vrindavana, the Lord affectionately saw His mother in
the land of Bengal and delivered Rupa Gosvami and His elder brother sanatana Gosvami from the
mouth of the moslems. The independent Supreme Lord then returned to Orissa. I meditate on that
Lord Gauranga, Whose heart becomes joyful when He delivers His own devotees.
VERSE 54
sangam hitva bahu-vidha-nanam bhadram ekam gahitva
yatram vrndavana-dadha-matir yas cakaratma-tantrah
aksa-vyaghra-prabhatika-pasun madayitvatma-saktya
tam svanandaih pasu-mati-haram gauracandram smarami
sangam—association; hitva—having abandoned; bahu—many; vidha—kinds; nanam—of men;

bhadram—Balabhadra Bhattacarya; ekam—alone; gahitva—taking; yatram—journey; vrndavana—
to Vrndavana; dadha—firmly fixed; matih—with mind; yah—who; cakara—performed; atma—
tantrah—independent; aksa—bears; vyaghra—tigers; prabhatika—headed by; pasun—wild animals;
madayitva—caused to become intoxicated with transcendental ecstasy; atma—personal; saktya—
with the potency; tam—upon Him; sva—own; anandaih—with bliss; pasu—of the animals; mati—
the minds; haram—enchanting; gauracandram—Lord Gauracandra; smarami—I meditate;
(As He travelled through the jungle), the Lord caused the bears, tigers and other wild animals to
become intoxicated with spiritual ecstasy by His own personal transcendental potency. I meditate
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on that Lord Gauranga, who enchanted the minds of the animals with spiritual bliss.
VERSE 55
vandaranye girivara-nadi--grama--rajir vilokya
purva-kaida-smarana-vivaso bhava-punjair mumoha
tasmad bhadro vraja-vipinatas calayam asa yam ca
tam gaurangam nija-jana-vasam dina-murtim smarami
vandaranye—in the forest of Vandvana; girivara—Govardhana Hill (the best of mountains); nadi—
the (Yamuna) river; grama—villages; rajih—sequence; vilokya—having seen; purva—previous;
krida—pastimes; smarana—by the remembrance; vivasah—overwhelmed; bhava—of ecstatic love;
punjaih—with great abundance; mumoha—fainted; tasmat—for this reason; bhadrah—Balabhadra;
vraja—of Vrajabhumi; vipinatah—from the forest; calayam asa—caused to go; yam—Whom; ca—
and; tam—upon Him; gaurangam—Lord Gauranga; miha—own; jana—associates; vasam—under
the control of; dina--devestated (by transcendental ecstasy); murtim—form; smarami--I meditate.
In Vrindavana, the Lord saw the different villages, the Yamuna river and Govardhana Hill.
Overwhelmed by remembering in ecstatic love the pastimes Lord Krsna previously performed
there, Lord Gauranga fainted in ecstasy. For this reason Balabhadra pursuaded the Lord to leave the
forestof Vraja. I meditate on that Lord Gauranga, Who became devestated by transcendental
ecstasy, and Who was very submissive to the wishes of His own devotee.
VERSE 56
bhavavesam pathi param aho viksya tam bhagyavanto
mlecchah kecic chubha-mati-balal lebhire yat-prasadam
bhaktas te ca pranaya-vasaga yat-prasadad babhuvus
tam gaurangam jani-mala-haram suddha-murtim smarami
bhava—of ecstatic love; avesam—entrance; pathi—on the road; param—great; aho—O; viksya—
having seen; tam—Him; bhagyavantah—fortunate; mlecchah—moslems; kecit—some; subha—
pure; mati—minds; balat—on the strength; lebhire—attained; yat—of Whom; prasadam—the
mercy; bhaktah—devotees; te—they; ca—and; pranaya—vasagah—overwhelmed with love of God;
yat—Whose; prasadat—because of the mercy; babhuvuh—became; tam—upon Him; gaurangam—
Lord Gauranga; jani—of birth; mala—impurity; haram—removing; suddha—pure; murtim--form;
smarami--I meditate;
Some fortunate muslims observed that Lord Gauranga had fainted on the road, absorbed in ecstatic
love. The minds of those muslims became purified (by the Lord) and by His grace they all became
pure devotees, overwhelmed with love of Krsna. I meditate on that Lord Gauranga, whose form is
supremely pure, and who removes the impurity of low birth.
VERSE 57
punye ganga-tapanatanaya-sangame tirtha-varye
rupam vidyam para-rasa-mayim siksayam asa yo vai
premanan gokulapati-gatam vallabhakhyam budham ca
tam gaurangam rasa-guru-manim sastra-murtim smarami
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punye—pure; ganga—of the Ganges river; tapana-tanaya—of the Yamuna river; sangame—at the
junction; tirtha—of pilgrimage places; varyae—the best; rupam—to Srila Rupa Gosvami; vidyam—
transcendental knowledge; para—supreme; rasa—loving mellows; mayim—consisting; siksayam
asa—instructed; yah—Who; vai—certainly; premanam—pure love; gokulapati—to the master of
Gokula (Lord Krsna); gatam—gone; vallabha—Vallabhacarya; akhyam—known as ; budham—very
learned and intelligent; ca—and; tam—upon Him; gaurangam—Lord Gauranga; rasa—of mellows
of transcendental love; guru—of teachers; manim—the jewel; sastra—of the sacred scriptures;
murtim--the personification; smarami--I meditate;
At sacred Prayaga, at the junction of the Ganges and Yamuna rivers, the Lord taught the most
exalted mellows of transcendental love to Srila Rupa Gosvami. He also taught the nature of pure
love for Lord Krsna, the master of Gokula, to the learned and intelligent Vallabhacarya. I meditate
on that Lord Gauranga, Who is the jewel among teachers of the transcendental mellows, and Who
is the personified Vedic scriptures.
VERSE 58
kasiksetre rasa-virahitan kevaladvaita-paksan
premnaplavya svajana-kapaya yas tu rupagrajaya visnor bhakti-smati-viracane sadhu saktim
vyatarid
vande gauram bhajana-visaye sadhakanam gurum tam
kasi-ksetre—at Varanasi; rasa—of the nectar of transcendental mellows; virahitan—devoid; kevala-

advaita—of impersonal philosophy; paksan—the followers; premna—with pure love of God;
aplavya—heving inundated; svajana—of his associates; kapaya—by the mercy; yah—Who tu—and;
rupa—of Rupa Gosvami; agrajaya—to the elder brother, Srila Sanatana Gosvami; visnoh—of Lord
visnu; bhakti—about the devotional service; smati—Vedic scriptures; viracane—in the authorship;
sadhu—excellently; saktim—the potency; vyatarit—gave; vande—I offer my respectful obeisances;
gauram—to Lord Gauranga; bhajana—of the worship of Lord Krsna; visaya—in the area;
sadhakanam—of those who are expert; gurum--the spiritual master; tam--Him.
At Varanasi, by the mercy of His devotee, the Lord inundated the dried-up mayavadi philosophers,
devoid of the nectar of transcendental mellows, with the nectar of pure love of Krsna. It was there
that the Lord empowered Srila Sanatana Gosvami (Rupa Gosvami's elder brother), to write
transcendental literatures about Lord Visnu's devotional service. I offer my respectful obeisances to
that Lord Gauranga, the spiritual master of those expert at performing devotional service.
VERSE 59
dhig gaurangam-pranati-rahitan suska-tarkadi-dagdhan
ity evam vai pracura-vacanam sankaranam babhuva
nyasisanam sadasi mahatam yasya puja tadabhut
tam gaurangam sva-sukha-mathanananda-murtim smarami
dhik—to hell with; gauranga—to Lord Gauranga; pranati—obeisances; rahitan—those who are
devoid of; suska--dry; tarka—logic; adi—beginning with; dagdhan—burned up; iti—thus; evam—in
this way; vai certainly; pracura—many; vacanam—words; sankaranam—of the followers of
Sankaracarya; babhuva—was; nyasi—of the sannyasis; isanam—of the monarchs; sadasi—in the
assembly; mahatam—of the great souls; yasya—of Whom; puja—the worship; tada—then; abhut—
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occured; tam—upon Him; gaurangam—Lord Gauranga; sva—own; sukha—by the happiness;
mathana—from the churning; ananda—of bliss; murtim—the form; smarami—I meditate;
The followers of Sankaracarya began to speak many words, exclaiming: "To hell with those who do
not offer obeisances to Lord Gauranga! To hell with those who have been burned by the dry logic of
the mayavada philosophy!¢ Those great souls, the maonarchs of the sannyasis, then worshipped
Lord Gauranga. I meditate on that Lord Gauranga, Who was greatly agitated with transcendental
happiness.
VERSE 60
prapya ksetram punar api harir ghakta-vargams tutosa
ramananda-pramukha-sujanan sarvabhaumadihan yah
premalapair hari-rasa-parair yapayam asa varsams
tamgaurangam hari-rasa-kathasvada-purnam smarami
prapya—having attained; ksetram—Jagannatha Puri; punah—again; api—and; harih—Lord Hari;

bhakta—of devotees; vargan—the multitudes; tutosa—became satisfied; ramananda-Ramananda
Raya; pramikha—the most important; sujanan—pious devotees; sarvabhauma—Sarvabhauma
Battacarya; adikan—beginning; yah—Who; prema—of love; alapaih—with words; hari—of Lord
Hari; rasa—the mellows of transcendental love; paraih—devoted to yapayam asa—gave; varsan—
shower; tam—upon Him; gaurangam—Lord Gauranga; hari—of Lord Hari; rasa--the
transcendental mellows; katha—topics; asvada—the relish; purnam--full; smarami--I meditate;
When Lord Gaurahari returned to Jagannatha Puri, He became very pleased. He showered the
nectarean description of pure love of Krsna and the transcendental mellows (rasas) upon
Ramananda Raya, Sarvabhauama Bhattacarya, and the other devotees. I meditate on that Lord
Gauranga, Who is absorbed in relishing the mellows of transcendental love for Lord Hari.
VERSE 61
yat padabjam vidhi-shiva-nutam vikshitum te mahanto
varshe varshe ratha-parigtatau gauda-deshat sametya
gritim labdhva manasi mahatim odhra-deshat samiyur
gaudiyanam parama-suhridam tam yatindram smarami
yat—Whose; pada—feet; abjam—lotus; vidhi—by Lord Brahma; shiva—and Lord Shiva; nutam—
glorified with prayers; vikshitum—to see; te—they; mahantah—great souls; varshe varshe—year
after year; ratha-parigatau—at the Rathyatra festival; gauda-deshat—from Bengal sametya—
assembled; pritim—satisfaction and delight; labdhva—having attained; manasi—in the heart;
mahatim—great; odhra—deshat—from Orissa; samiyuh—they returned; gaudiyanam—of the
Bengali devotees; parama—supreme; suhridam—friend; tam—upon Him; yati--of the sannyasis;
indram--the monarch; smarami--I meditate;
Year after year at the time of the Rathayatra festival, the great devotees would travel from Bengal
and assemble at Jagannatha Puri to see the lotus feet of Lord Chaitanya, which are glorified by the
prayers of Lord Brahma and Lord Shiva. Attaining great satisfaction at heart, they then return to
Bengal. I meditate on that Lord Chaitanya, the monarch of sannyasis, and the supreme friend of
the Bengali devotees.
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VERSE 62
nirvinnanam vipula-patanam strishu sambhashanam yat
tat-tad-doshat sva-mata-carakarakshanartham ya ishah
doshat kshudrad api laghu-harim varjayitva mumoda
tam gaurangam vimala-caritam sadhu-murtim smarami
nirvinnanam—of the renunciates; vipula—great; patanam--fall; strishu—with women;

sambhashanam—talking; yat—which; tat-tat—this and that; doshat—from the faults; sva—own;
mata--considered; caraka—sannyasis; arakshana-artham—for the protection; yah—Who; ishah—
the Supreme Personality of Godhead; doshat—because of a fault; kshudrat—slight; api—although;
laghu-harim—Choöa Haridasa; varjayitva—having rejected; mumoda—rejoiced; tam—upon Him
gaurangam—Lord Gauranga; vimala—pure; caritam—activities; sadhu—of a saintly person;
murtim--the form; smarami--I meditate;
In order to protect His sannyasi followers from the various vices which follow from much
conversation between sannyasis and women, the Lord rejoiced when He rejected Choöa Haridasa
for a small offense. I meditate on that Lord Gauranga, whose activities are always faultless, and
Who is the personification of a genuine.
VERSE 63
daivad hinanvaya-janivata¯m tattva-buddhi-prabhavad
acaryatvam bhavati yad idam tattvam ekam sugudham
pradyumnaya pracura-kripaya jnapayam asa yas tat
tam gaurangam guna-madhukaram jadya-shunyam smarami
daivat—by past karma; hina-anvaya-janivatam-taken birth in a low family; tattva—of the truth;
buddhi—by intelligence in understanding; prabhavat—by the strength; acaryatvam—the state of
being a spiritual master; bhavati—is; yat—which; idam--this; tattvam—truth; ekam—one; su-
gudham—very confidential; pradyumnaya—to Pradyumna Mishra; pracura—great; kripaya—with
mercy; jnapayam—instructed; yah—Who; tat—that; tam—upon Him; gaurangam—Lord
Gauranga; guna—the good qualities; madhukaram—like a bumble-bee; jadya—foolishness;
shunyam—devoid of; smarami--I meditate;
Lord Gauranga very mercifully taught Pradyumna Mishra the confidential truth that even if,
because of past karma, a person takes birth in a low family, he may become a spiritual master if he
very intelligently understands the truth of spiritual life. I meditate on that Lord Gauranga, Whois
free from all folly, and Who is like a bumble-bee, relishing the transcendental virtues of others.
VERSE 64
vatsalyena sva-bhajana-vashad dasa-gosvaminam yas
tattva-jnanam bhajana-vishaye shikshayam asa sakshat
sindhos tire carama-samaye sthapayam asa dasam
tam gaurangam sva-carana jusham bandh-murtim smarami
vatsalyena—with paternal affection; sva—own; bhajana-vashat—controlled by devotional service;

dasa-gosvaminam—Raghunatha dasa Gosvami; yah—Who; tattva-jnanam—the truth of spiritual
life; bhajana—of devotional service; vishaye—in the realm; shikshayam asa—instructed; sakshat—
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directly; sindhoh—of the ocean; tire—on the shore; carama samaye—at the end of His manifest
pastimes; sthapayam asa—established; dasam—as a servant; tam—upon Him gaurangam—Lord
Gauranga; sva—own; carana—lotus feet; jusham—of those who jubilantly take shelter; bandhu—
the friend; murtim—the form; smarami—I meditate;
Conquered by Raghunatha dasa Gosvami's devotional service, the Lord directly taught him the
truth of Krishna-bhakti, with the affectionate feeleings of a father. At the last part of His pastimes
at Jagannatha Puri, situated on the seashore, the Lord made Raghunatha dasa His servant. I
meditate on that Lord Gauranga, the friend of those who jubilantly take shelter of His lotus-feet.
VERSE 65
purim ramakhyam yo guru-jana-katha-nindana-param
sadopekshya bhrantam kali-kalusha-kupe gatam iha
amogham svi-cakre jarijana-kripa-lesha-balatah
shaci-sunuh shasvat smarana-padavim gacchatu sa me
purim—Puri; rama—Rama; akhyam—named; yah—Who; guru—superior; jana—persona; katha—

topics; nindand—of blaspheming; param—fond; sada—always; upekshya—being tolerant;
bhrantam—bewildered; kali—of quarrel; kalusha—muddy; kupe—in the well gatam—fallen; iha—
here; amogham—Amogha dasa; svi-cakre—accepted; harijana—of the devotees; kripa—of the
mercy; lesha—of a small fragment; balatah—on the strength; shaci—of Shaci-devi; sunuh—the
transcendental son (Lord Chaitanya); shashvat—continually; smarana—of the memory; padavim—
to the path; gacchatu—may go; sah--He; me--my.
The Lord always tolerated the offenses of Ramacandra Puri, who was fond of blaspheming his
superiors, and who appeared to have become bewildered and fallen into the muddy well of
quarellsomeness. The Lord accepted Amogha dasa as one of His associates, becauce the latter had
attained a little fragment of the devotee's mercy. May that Lord, the transcendental son of Shrimati
Shaci-devi, eternally travel on the path of my memory.
VERSE 66
sanatanam kandu-rasam prapiditam
sparshena shuddham kripaya cakara yah
sva-nasha-buddhim parishodhayann aho
smarami gauram navakhanda-nagaram
sanatanam—Shrila Sanatana Gosvami; kandu-rasam—the disease of itching sores; prapiditam—

afflicted; sparshena—by His touch; shuddham—cured; kripaya—with mercy; cakara—did; yah—
Who; sva-nasha—suicide; buddhim—conception; parishodhayan—purifying; aho—Oh; smarami—
I meditate; gauram—on Lord Gaurasundara; navakhanda—of Navadvipa; nagaram—the hero.
By touching him, the Lord mercifully cured Sanatana Gosvami, who was afflicted with the disease
of itching sores. The Lord also purified Sanatana of the desire to commit suicide. I meditate on
that Lord Gaurasundara, the hero of Navadvipa.
VERSE 67
gopinatham harapati-balad yo rarakshatma-tantro
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ramanandanuja-nija-janam shikshayan dharma-tattvam
papair labdham dhanam iti sada tyajyam eva sva-dharmat
tam gaurangam svajana-sivadam bhadra-murtim smarami
gopinatham—Gopinatha; narapati—of the king; balat—from the strength; yah—Who; raraksha—

protected; atma—tantrah—independent; ramananda—of Ramananda Raya; anuja—the younger
brother; nija—janam—His own devotee; shikshayan—instructing; dharma—of piety; tattvam—the
truth; papaih—with sinful deeds; labdham—attained; dhanam—wealth; iti—thus; sada—always;
tyajyam-should be rejected; eva—certainly; sva—own; dharmat—from the duty; tam—upon Him;
gaurangam—Lord Gauranga; svajana—to His own devotees; shivadam—granting auspiciousness;
bhadra—auspicious; murtim—form; smarami—I meditate;
The independent Lord protected Gopinatha Paööanayaka, His own devotee, who was the younger
brother of Ramananda Taya, from the wrath of Maharaja Prataprarudra. The Lord instructed
Gopinatha about the nature of piety, saying that one should not collect money by sinful means. I
meditate on that Lord Gauranga, the personification of auspiciousness, Who grants auspiciousness
to His devotees.
VERSE 68
upayanam raghavatah samadritam
punah punah praptam api sva-seshatah
sva-bhaktato yena parat paratmana
tam eva gauram satatam smaramy aham
upayanam—gift; raghavatah—from Raghava Pandita; samadritam—worshipped; punah—again;

punah—and again; praptam—atained; api—even; sva-deshatah—from his own country; sva-
bhaktatah—from His own devotee; yena—by Whom; parat—great; paratmana—by the Supreme
Personality of Godhead; tam—upon Him; eva—indeed; gaurram—Lord Gauranga; satatam-
continually; smarami--I meditate; aham--I.
I continually meditate upon the Supreme Personality of Godhead, Lord Gauranga, Who
continually received many respectfully offered gifts from His own devotee, Raghava Pandita, even
brought from His own country (Bengal)
VERSE 69
tailam nangi-kritam yena
sannyasa-dharma-rakshina
jagadananda-dattam ca
smarami tam mahaprabhum
tailam—oil; na—not; angi-kritam—accepted; yena—by Whom; sannyasa-dharma—the rules of

sannyasa (renunciation); rakshina—protecting; jagadananda—by Jagadananda Pandita; dattam—
given; ca—and; smarami—I meditate; tam—upon Him; mahaprabhum--Lord Chaitanya
Mahaprabhu;
I meditate upon Lord Chaitanya Mahaprabhu, Who strictly followed the rules of sannyasa, and
refused to accept the oil offered by Jaganananda Pandita.
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VERSE 70
jagannathagare garuda-sadana-stambha-nikaöe
dadarsha shri-murtim pranaya-vivasha kapi jarati
samaruhya skandham yad amala-hares tushöa-manasah
shacisunuh shasvat smarana-padavim gacchatu sa me
jagannatha—of Lord Jagannatha; agare—in the temple; garuda—of Garuda; sadana—abode;

stambha—column; nikaöe—near; dadarsha—saw; shri-murtim—the diety of Lord Jagannatha;
pranaya—with pure love; vivasha—overwhelmed; ka api—a certain; jarati—old woman; samaruhya
—having climbed; skandham—the shoulders; yat—because; amala—supremeely pure; hareh—of
Lord Hari; tushöa—Who was satisfied; manasah--in mind; shaci-sunuh—Lord Chaitanya, the
transcendental son of Shrimati Shaci-devi; shashvat—continually; smarana—of memory;
padavim--the path; gacchatu--may go; sah--He; me--my.
Near the Garuda-stambha, in the temple of Lord Jagannatha, a certain old woman, overwhelmed
with love for the Lord, became able to see the form of Lord Jagannatha by climbing Lord Chaitanya,
the Supreme Personality of Godhead, Lord Hari, Who was greatly satisfied at heart with that
woman, eternally travel on the path of my memory.
VERSE 71
purideve bhaktim guru-carana-yogyam sumadhuram
dayam govindakhye vishada-paricaryashrita-jane
svarupe yah pritim madhura-rasa-rupam hy akuruta
shacisunuh shasvat smarana-padavim gacchatu sa me
purideve—for Ishvara Puri; bhaktim—devotion; guru—of the spiritual master; carana—for the
lotus feet; yogyam—appropriate; su—very; madhuram—sweet; dayam—mercy; govinda—Govinda
dasa; akhye—names; vishada-paricarya—pure service; ashrita—taken shelter; jane—person;
svarupe—to Svarupa Damodara Gosvami; yah—Who; pritim—delight; madhura-rasa—the
madhura-rasa; rupam—the form; hi—certainly; akuruta—did; shacisunuh—Lord Chaitanya, the
transcendental son of Shrimati Shaci-devi; shashvat—constantly; smarana—of the memory;
padavim—on the path; gacchatu—may travel; sah—He; me--my.
The Lord was greatly devoted to the lotus feet of Ishvara Puri, whom He considered to be His
spiritual master. He was affectionately merciful to Govinda dasa, who purely served Him. He
delighted Savrupa Damodara Gosvami by revealing to him the most exalted madhura-rasa. May
that Lord Chaitanya, the transcendental son of Shrimati Shaci-devi, eternally travel on the path of
my memory.
VERSE 72
dadhanah kaupinam vasanam arunam shobhanamayam
suvarnadreh shobham sakala-susharire dadhad api
japan radha-Krishnam galad-udaka-dharakshi-yugalam
shacishunuh shasvat smarana-padavim gacchatu sa me
dadhanah—wearing; kaupinam—sannyasi cloth; vasanam—garment; aruna—saffron;

shobhanamayam—splendid; suvarna-adreh—of the golden mountain Sumeru; shobham—luster;
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sakala—all; susharire—of the excellent form; dadhat—manifesting; api--and; japan—chanting;
radha-Krishnam—Radha and Krishna; galat—flowing; udaka—of tears; dhara—streams; akshi—of
eyes; yugalah—from the pair; shacisunuh—Lord Chaitanya; shashvat—eternally; smarana—of the
memory; padavim—on the path; gacchatu--may travel; sah--He; me--my.
Lord Chaitanya wore a splendidi saffron kaupina and His form was as brilliant as the golden
mountain Sumeru. As He chanted the Holy Names of Radha and Krishna a river of tears flowed
from His eyes. May that Lord Chaitanya, the transcendental son of Shrimati Shaci-devi, eternally
travel on the path of my memory.
VERSE 73
muda gayann uccair madhura-hari-namavalim aho
naöam mandam mandam nagara-patha-gami saha janaih
vadan kakva re re vada hari harity-akshara-yugam
shacishunuh shasvat smarana-padavim gacchatu sa me
muda—with delight; gayan—singing; uccaih—with a loud voice; madhura—sweet; hari—of Lord

Hari; nama—of the Holy Names; avalim—series; aho—Oh; naöan—dancing; mandam mandam—
gradually; nagara—of the town; patha—on the streets; gtami—going; saha—accompanied; janaih—
by His followers; vadan—saying; kakva—with a plaintive voice; re re—Oh, Oh; vada—please speak;
hari—Hari; hari—Hari; iti—thus; akshara—syllables; yugam—pair; shacisunuh—Lord Chaitanya;p
shashvat—eternally; smarana—of the memory; padavim—on the path; gaccatu--may travel; sah--
He; me--my.
Lord Chaitanya loudly chanted the sweet Holy Names of Lord Hari and danced in the streets and
roads of Jagannatha Puri, along with His followers. With a plaintive voice He appealed: friend,
please chant the two syllables Hari". May that Lord Chaitanya, the transcendental son of Shrimati
VERSE 74
rahasyam shastranam yad aparicitam purva-vidusham
shruter gudham tattvam dasha-parimitam prema-kalitam
dayalus tad yo 'sau prabhur ati-kripabhih samavadac
chacishunuh shashvat smarana-padavim gacchatu sa me
rahasyam—secret; shastranam—of the Vedic scriptures; yat—which; aparicitam—not perceived;

purva—previous; vidusham—by the learned sages; shruteh—of the Vedas; gudham—confidential;
tattvam—truth; dasha—in ten parts; parimitam—measeured; prema—as pure love of God; kalitam
—known; dayaluh—merciful; tat—that; yah—Who; asau—this; prabhuh—Lorde; ati—great;
kripabhih—with mercy; samavadat—spoke; shacisunuh—Lord Chaitanya; shashvat—eternally;
smarana—of the memory; padavim—on the path; gacchatu—may travel; sah—He; me--my.
Lord Chaitanya mercifully revealed the secret of pure love of God, which has ten phases. that
secret was formerly unknown to the sages, ans it was not described in the Vedic scriptures. May
that Lord Chaitanya, the transcendental son of Shrimati Shaci-devi eternally travel on the path of
my memory.
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VERSE 75
amnayah praha tattvam harim iha paramam sarva-shaktim rasabdehim
tad-bhinnamsamsh ca jivan prakriti-kavalitams tad-vimuktams ca bhavat
bhedabheda-prakasham sakalam api hareh sadhanam shuddha-bhaktim
sadhyam tat-pritim evety upadishati harir gaura candro bhaje tam
amnayah—the Vedas; praha—proclaim; tattvam—truth; harim—Lord Hari; iha—here; paramam

—supreme; sarva—all; shaktim—potencies; rasa—of rasa; abdhim—ocean; tat—of Him; bhinna-
amshan—seperated parts; ca—and; jivan—living entities; prakriti—by material nature; kavalitan—
devoured; tat—from material nature; vimuktan—liberated; ca—and; bhavat—by nature; bheda—
different; abheda—and one; prakasham—manifestation; sakalam-—everything; api—and; hareh—
of Lord Hari; sadhanam—the means of attainment; shuddha—pue; bhaktim—devotional service;
sadhyam—goal; tat—of Him; pritim—pure love; eva—certainly; iti—thus; upadishati—instructs;
harih—Lord Hari; gauracandrah—Lord Chaitanya; bhaje--I worship; tam--Him
The vedas teach us, according to Chaitanya, nine principal doctrines, which are:
1. Hari, the Almighty, is one without a second.
2. He is always vested with infinite power.
3. He is the ocean of rasa (the transcendental bliss which forms the essence of any relationship).
4. The soul is His Vibhinnamsha, or separated part.
5. Certain souls are engrossed by prakriti, His illusory energy.
6. Certain souls are released from the grasp of prakriti.
7. All spiritual and material phenomenon are bhedabheda-prakasha of Hari, the Almighty
(simultaneously one and different with the Lord.).
8. Bhakti, devotional service, is the only means of attaining the final object of spiritual existance.
9. Prema, pure love in Krishna, is alone the final object of spiritual existance.
VERSE 76
svatah siddho vedo hari-dayita-vedhah prabhrtitah
pramanam sat praptah pramiti-vishayams tan-nava-vidhan
tatha-pratyakshadi-pramiti-sahitam sadhayati no
na yuktis tarkakhya pravishati tatha-shakti-rahita
svatah—independently; siddhah—perfect; vedah—the Vedas. hari—of Lord Hari; dayita—the

object of mercy; vedah—Lord Brahma, the creator of the universe; prabhrititah—beginning with;
pramanam—evidence; sat—transcendental; praptah—attained; pramiti—of knowledge; vishayan—
the scope; tat—of that; nava—nine; vidhan—parts; tatha—in that way; pratyaksha—present before
the eyes; adi—beginning with; pramiti—knowledge; sahitam—along with; sadhayati—stands as
evidence; nah—for us; na—not; yuktih—reason; tarka—as logic; akhya—names; pravishati—enters;
tatha—in that realms; shakti--of power; rahita--devoid.
Perfect Vedic knowledge was received by Lord Brahma, who directly received Lord Hari's mercy,
and by those following him. Vedic truths, which may be summarized in the preceding nine axioms,
should be accepted as the only truths in higher matters. Direct perception, reason, etc, while
sincerly helping the inspired Vedic truths, may be accepted as auxiliary evidence. By themselves
reason and logic have no power to reveal to us the truth.
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VERSE 77
haris tö ekam tattvam vidhi-shiva-suresha-pranamito
yad evedam brahma prakriti-rahitam tat-tanumahah
paratma tasyamsho jagad anugato vishva-janakah
sa vai radha-kanto nava-jalada-kantish cid-udayah
harih—Lord Hari; tu—and; ekam—only; tattvam—truth; vidhi—by Lord Brahma; shiva—by Lord
Shiva; sura-isha—by Lord Indra, the king of the demigods; pranamitah—offered obeisances; yat—
who; eva—certainly; idam—this; brahma—supreme brahman; prakriti—of material nature; rahitam
—devoid; tat—that; tanu—of the body; mahah—the splendor; para-atma—the supersoul; tasya—of
Him; amshah—a part; jagat—to the universe; anugatah—gone; vishva—of the universe; janakah—
the father; sah—He; vai—certainly; radha—of Shrimati Radharani; kantah—the lover; nava—fresh;
jalada—of a raincloud; kantih—splendor; cid-udayah—a spiritual manifestation.
Lord Hari, the supreme being, is one without a second. Lord Brahma, Shiva and Indra offer
respectful obeisances to Him. His bodily effulgence is the impersonal brahman effulgence which is
free from any material contamination. The all-pervading supersoul is His parital manifestation. He
is the father of the universe. He is the transcendental lover of Shrimati Radharani. His purely
spiritual form has the luster of a fresh rain-cloud.
VERSE 78
parakhyayah shakter aprithag api sa sve mahimani
sthito jivakhyam svam acid-abhihitam tam tri-padikam
svatantrecchah shaktim sakala-vishaye prerana-paro
vikaradyaih shunyah parama-purusho 'sau vijayate
para—superior; akhyayah—known as; shakteh—of the potency; aprithak—not different; api—and;

sah—He; sve—own; mahimani—in the glory; sthitah—situated; jiva—living entities; akhyam—
named; svam—own; acit—inanimate; abhihitam—named; tam—this; tri—three; padikam—with
parts; svatantra—independent; icchah—with desire; shaktim—energy; sakala—all; vishaye—in
shperes; prerana-parah—controlling; vikara-adyaih—from material transformations and defects;
shunyah—free; parama-purushah—supreme person; asau—He; vijayate—all glories.
All glories to the supreme person, Lord Hari, who remains situated in His own majesty. Free from
any material transformation or defect. He is non-different from His transcendental potencies. He
is the controller of various energies divided into three groups: 1. the superior transcendental
potency 2. the living entities 3. the inanimate material nature.
VERSE 79
sa vai hiladinyash ca pranaya-vikriter hladana-ratas
tatha sa¯mvic-chakti-prakaöita-raho-bhava-rasitah
taya shri-sandhinya krita-vishada-tad-dhama-nicaye
rasambhodhau magno vraja-rasa-vilasi vijayate
sah—He; vai—certainly; hladinyah—of the hladini—potency; ca—and; pranaya—of love; vikriteh—

of the transformations; hladana—to the pleasure; tatah—devoted; tatha—in the same way; samvit—
of the samvit potency; shakti—energy; prakaöita—manifested; rahah—confidential; bhava—
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transcendental love; rasitah—tasted; taya—by that; shri-sandhinya—sandhini potency; krita—
created; vishada—pure; tat—His; dhama—of abodes; nicaye—multitude; rasa—of transcendental
mellows; vilasi—performing pastimes; vijayate—all glories.
All glories to Lord Hari Who takes great pleasure in relishing the transformations of ecstatic love
which are manifested by the hladini potency and tastes the confidential and exalted spiritual loving
sentiments manifested by the samvit potency. He is immersed in the ocean of transcendental
mellows in His various transcendental abodes, beyond the touch of matter, which are manifested by
His sandhini potency. He performs pastimes exchanging loving relationships with the residents of
Vrajabhumi.
VERSE 80
sphulinga riddhagner iva cid-anavo jiva-nicaya
hareh suryasyevaprithag api tad-bheda-vishayah
vashe maya yasya prakriti-patir eveshvara iha
sa jivo mikto 'pi prakriti-vasha-yogyah sva-gunatah
sphulingah—sparks; riddha—large; agneh—of a fire; iva—just like; cit—of spiritual energy; anavah
—atoms; jiva--of living entities; nicayah—multitudes; hareh—of Lord Hari; suryasya—of the sun;
iva—just like; aprithak—not different; api—and; tat—from that; bheda-vishayah—different; vashe
—in the control; maya—illusory potency, maya; yasya—of whom; prakriti—of material energy;
patih—the master; eva—certainly; ishvarah—controller; iha—here; sah—He; jivah—the living
entity; muktah—liberated; api—although; prakriti—of material nature; vasha—to the control;
yogyah—suitable; sva—own; gunatah--because of the quality.
Just as the sparks are to a great fire, and just as the particles of sunlight are to the sun, in the same
way, the living entities are simultaneously one and different from Lord Hari. Lord Hari is always
the supreme master of the illusory potency maya, whereas the living entities, even in the liberated
condition, are liable to become subject to the influence of maya, because of their smallness.
VERSE 81
svaruparthair hinan nija-sukha-paran Krishna-vimukhan
harer maya dandyan guna-nigada-jalaih kalayati
tatha sthulair lingair dvividha-varanaih klesha-nikarair
maha-karmalanair nayati patitan svarga-nirayau
sva-rupa—of spiritual identity; arthaih—of those things beneficial; hinan—devoid; nija—of their
own selves according to material misidentification; sijha—happiness; paran—taking as all-
important; Krishna—to Krishna; vimukhan—averse; hareh—of Lord Hari; maya—the illusory
energy; dandyan—punishing; guna—of the three modes of material naturea; nigada—of shakles;
jalaih—with networks; kalayati-holds; tatha—in the same way; sthulaih—with gross elements;
lingaih—with subtle elements; dvi-vidha—two kinds; varanaih—of coverings; klesha—of distress;
nikaraih—with multitudes; maha—great; karma—of fruitive activites; alanaih—with chains; nayati
—leads; patitan—fallen conditioned souls; svarga—to the heavenly planets; nirayau—and the
hellish planets.
Chaining them with the shackles of the three modes of material nature, Lord Hari's illusory potency
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(maya) punishes those souls averse to Krishna and intent on their own enjoyment, without any
conception of their actual spiritual self interest. Maya then applies a double case of gross and subtle
material elements on the fallen souls and shackles them with the chains of laborious fruitive
activities, which are sources of great distress. Binding the fallen souls in this way, Maya leads them
up and down through the various celestial and hellish planetary systems.
VERSE 82
yada bhramam bhramam hari-rasa-galad-vaishnava-janam
kadacit sampashyams tad-anugamane syad ruci-yutah
tada krishnavritya tyajati shanakair mayika-dasham
svarupam bibhrano vimala-rasa-bhogam sa kurute
yada—when; bhramam—wandering; bhramam—and wandering; hari—of Lord Hari; rasa—the

transcendental mellows of pure devotional service; galat—trickling; vaishnava-janam—pure
devotee of the Lord; kadacit—sometime; sampashyan—seeing; tat--of Him; anugamane—in the
following; wyat—may be; ruci-yutah--attracted to Krishna; tada—then; Krishna-avritya—by taking
shelter of Krishna; tyajati—he abandons; shanakaih—gradually; mayika—of being enthralled by
maya; dasham—the state of existance; svarupam—original spiritual form; bibhranah—assuming;
vimala-pure; rasa—mellows of devotional service; bhogam--enjoyment; sah--he; kurute--
experiences.
After repeatedly wandering in the path of mayik existance, a fallen soul may meet a pure Vaishnava
from whom trickles the nectar of the mellows of pure devotion to Lord Hari. By following that
pure devotee, he becomes attracted to imbibe the sweet principle of devotional service (Krishna-
bhakti_. By constant study of Krishna-bhakti, he slowly abandons the mayik condition, and in the
end obtaining his true nature, he enjoys the sweetest unalloyed rasa, which is the ultimate status of
the soul.
VERSE 83
hareh shakteh sarvam cid-acid-akhilam syat parinatir
vivartam no satyam shruti-mata-viruddham kali-malam
harer bhedabhedau shruti-vihita-tattvam suvimalam
tatah premnah siddhir bhavati nitaram nitya-vishaye
hareh—of Lord Hari; shakteh—of the energy; sarvam—everything cit—spiritual; acit—material;

akhilam—everything; syat—may be; parinatih—the transformation; vivartam—the concept of the
transformation of the Godhead into the world; na—not; u—indeed; satyam—true; shruti—of the
Bedas; mata—the conception; viruddham—contradicting; kali—of the age of Kali; malam—
contamination; hareh—of Lord Hari; bheda—simultaneously different; abhedau—and one; shruti
—in the Vedas; vihita—established; tattvam—truth; suvimalam—very pure; tatah—therefore;
premnah—of spiritual love; siddhih—the perfection; bhavati—may be; nitaram—eternally; nitya—
of eternity; vishaye--in the realm.
All spiritual and material existance is the transformation of Lord Hari's energy. Shankara's
conception that everything is a transformation of the Supreme itself is an impurity spawned by the
age of Kali, and contradicts the actual Vedic idea. The Vedas establish the pure truth that
everything is simultaneously one and different from Lord Hari, and because of this truth, perfect
spiritual love may be eternally manifest.
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VERSE 84
shrutih krishnakhyanam smarana-nati-pujavidhi-gamas
tatha dasyam sakhyam paricaranam apy atma-dadanam
navangany etaniha vidhi-gata-bhakter anudinam
bhajan shraddha-yuktah suvimala-ratim vai sa labhate
shrutih—to hear of the spiritual name, form, attributes and lila (pastimes) of Krishna; Krishna—of
Lord Krishna; akhyanam—to utter and sing the glories; smarana—to meditate; nati—bowing down;
puja-vidhi—whorship; ganah—multitudes; tatha—in the same way; dasyam—service; sakhyam—
friendship; paricaranam—doing all that pleases Him; api—and; atmadadanam--resignation; nava—
nine; angani—parts; etani—these; iha—here; vidhi-gata-bhakteh—of vaidha-bhakti; anudinam—
daily; bhajan—worshipping; shraddha—faith; yuktah-possessing; suvimala—very pure; raitm—love
of God; vai—certainly; sah—he; labhate obtains.
The nine different forms of Devotional service to Lord Hari are:

1. To hear of the spiritual Name, form, attributes and lila (pastimes of Krishna).
2. To utter and sing all those.
3. To meditate and reiterate all those.
4. Service of His Holy Feet.
5. Worship
6. Bowing down.
7. Doing all that pleases Him.
8. Friendship
9. Resignation
One who has great faith in these nine principles of devotion, and follows them in his daily worship
of the Lord, will quickly become blessed with pure love of God (prema).
VERSE 85
svarupavasthane madhura-rasa-bhavodaya iha
vraje radha-Krishna-svajana-jana-bhavam hridi vahan
paranande pritim jagad-atula-sampat-sukham atho
vilasakhye tattve parama-paricaryam sa labhate
sva-rupa—original spiritual form; avasthane—in the state madhura-rasa—of madhura-rasa; bhava

—of the love; udayah—the arisal; iha—here; vraje—in Vrajabhumi; radha—of Shrimati Radharani;
Krishna—and Lord Krishna; svajana-jana—of the associates; bhavam—the pure love; hridi—in the
heart; vahan—carrying; para—supreme; anande—in bliss; pritim—pure love; jagat—of the
universe; atula—not comparable; sampat—opulence; sukham—happiness; atho—then; vilasa—as
spiritual pastimes; akhye—known; tattve—in the truth; parama—supreme; paricaryam--devotional
service; sah--he; labhate--attains.
The spiritual aspirant then attains his original spiritual form, and the exalted pure love of madhura-
rasa arises within him. He bears in his heart the pure love of the intimate associates of Shri Shri
Radha and Krishna in Vrajabhumi. He becomes full of bliss in that state of pure love, and his
happiness exceeds anything in this material universe. He attains the supreme service of Lord
Krishna in the Lord's trascendental pastimes.
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VERSE 86
prabhuh kah ko fivah katham idam acid vishvam iti va
vicaryaitan arthan hari-bhajana-kric-chastra-chaturah
abhedasham dharman sakalam aparadham pariharan
harer namanandam pibati haridaso harijanaih
prabhuh—the Supreme Lord; kah—Who?; kah—who?; jivah--the living entity; katham—what?;

idam—this; acit—inanimate; vishvam—material universe; iti—thus; va—and; vicarya—reflecting;
etan—on these; arthan-points; hari—of Lord Hari; bhajana—krit—describing the devotional
service; shastra—in the scriptures; chaturah—expert; abheda—of liberation; asham--the hope;
dharman—material pious duties; sakalam—completely; aparadham—offenses; pariharan—
abandoning; hareh—of Lord Hari; nama—of the Holy Names; anandam—the transcendental bliss;
pibati—drinks; hari—of Lord Hari; dasah—the servant; harijanaih--with the devotees.
Considering the questions "Who is the Supreme Lord¿ What is the nature of the living entities¿ and
What is this inanimate material universe?, a scholar learned in the Vedic scriptures describing Lord
Hari's devotional service, completely abandons the desire for liberation. That person becomes a
pure devotee of the Lord, and shunning material pious activities and duties, as well as various
offenses to the Lord, drinks the nectar of the bliss of chanting Lord Hari's Holy Names in the
company of devotees.
VERSE 87
samsevya dasha-mulam vai
hitvavidyamayam janah
bhava-pushöim tatha tushöim
labhate sadhu-sangatah
samsevya—accepting; dasha—ten; mulam—axioms; vai—certainly; hitva—abandoning; avidyam—

ignorance; ayam—this; janah—person; bhava—of pure love of God;pushöim—nourishment; tatha
—in the same way; tushöim—satisfaction; labhate—attains; sadhu—of the saintly devotees;
sangatah—because of the association.
Accepting these axioms, abandoning ignorance, and remaining in the association of saintly
devotees, one's love for the Supreme increases and he becomes happy.
VERSE 88
itiprayam shiksham caran-madhupebhyah paridishan
galan-netrambhobhih snapita-nija-dirghojjvala-vapuh
paranandakaro jagad-atula-bandhur yati-varah
shacisunuh shashvat smarana-padavim gacchatu sa me
itiprayam—this; shiksham—instruction; carana—of the lotus feet; madhupebhyah—to the devotees

who are like bumble-bees eager to drink the honey; paridishan—instructing; galat—trickling; netra-
ambhobhih—with tears; snapita—bathed; nija—own; dirgha—tall; ujjvala—effulgent; vapuh—
form; para—supreme; ananda—of transcendental bliss; akarah—the form; jagat—of the universe;
atula—incomparable; bandhuh—the friend; yati—of sannyashis; varah—the best; shacisunuh—
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Lord Chaitanya; shashvat—eternally; smarana—of the memory; padavim--on the path; gacchatu--
may travel; sah--He; me--My.
Lord Chaitanya is the best of the sannyasis and the unparalleled friend of the universe. His tall,
blissful, effulgent spiritual form is bathed by the trickling tears of ecstatic love of God. He instructs
these truths to the devotees, who are like bumble-bees eager to Drink the honey of His lotus feet.
May that Lord Chaitanya, the transcendental son of Shrimati Shaci-devi, eternally travel on the
path of my memory.
VERSE 89
gatir gaudiyanam api sakala-varnashrama-jusham
tatha caudiyanam ati-sarala-dainyashrita-hridam
punah pashcatyanam sadaya-manasam tattva-sudhiyam
gatih—supreme goal and shelter; gaudiyanam—of the Bengalis; api—and; sakala—all;

varnashrama-jusham—of the followers of the varnasrama system; tatha—in the same way; ca—and;
audiyanam—of the residents of Orissa; ati—very; sarala—sincere and honest; dainya-ashrita-
hridam—humble at heart; punah—again; pashcatyanam—of the people in the west; sa—with; daya
—mercy; manasam—hearts; tattva—for the truth; sudhiyam—very intelligent; sacisunuh—Lord
Chaitanya; shashvat—eternaly; smarana—of the memory; padavim—on the path; gacchatu—may
travel; sah—He; me—my.
Lord Chaitanya is the supreme shelter of the Bengali followers of the narnashrama system, those
Orissans who are sincere, honest, and humble at heart, and the people in the western countries who
are compassionate and eager to learn the truth. May that Lord Chaitanya, the transcendental son
of Shrimati Shaci-devi, eternally travel on the path of my memory.
VERSE 90
aho mishragare svapati-virahotkanöha-hrdayah
slatha sandher dairghyam dadhad ati-vishalam kara-padoh
kshitau dhritva deham vikalita-matir gadgada-vacah
aho—O; mishra—of Kashi Mishra; agare—at the house; sva-pati—of His Lord (Shri Krishna);
viraha—with separation; utkanöha—anxious; hridayah—heart; shlathat—from looseness; sandheh
—of the bodily joints; dairghyam—tallness; dadhat—manifesting; ati—very; vishalam—long; kara
—of the hands; padoh—and feet; kshitau—on the ground; dhritva—fallen; deham—body; vikalita
—agitated; matih—mind; gadgada-vacah—with choked up words; sacisunuh—Lord Chaitanya;
shashvat—eternaly; smarana—of the memory; padavim—on the path; gacchatu—may travel; sah—
He; me—my.
At Kashi Mishra's house, Lord Chaitanya exhibited the most astonishing symptoms of ecstasy. His
heart anxiously longing in separation from His own Lord Krishna, the joints of Lord Chaitanya's
body became loosened, His body became very long, and His hands and feet expanded. He fell on
the ground, His words choked up, and His mind greatly agitated in the ecstasy of pure love of
Krishna. Íay that Lord Chaitanya, the transcendental son of Shrimati Shaci-devi, eternally travel on
the path of my memory.
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VERSE 91
gato baddha-dvarad upala-griha-madhyad bahir aho
gavam kalinganam api samatigacchan vriti-ganam
prakoshöhe sankocad bata nipatitah kaccha-a iva
shacisunuh sakshat smarana-padavim gacchatu sa me
gatah—gone; baddha—fastened; dvarat—from the doors; upala—built with stones; griha—of the
house; madhyat—from the middle; bahih—outside; aho—Oh; gavam—of the cows; kalinganam—
of the Kalinga district; api—and; samatigacchan—went; vriti-ganam—multitude; prakoshöhe—in
the pen; sankocat—because of contracting the limgs; bata—Oh; nipatitah—fallen; kacchapah—
turtle; iva—just like; sacisunuh—Lord Chaitanya; shashvat—eternaly; smarana—of the memory;
padavim—on the path; gacchatu—may travel; sah—He; me—my.
Lord Chaitanya astonishingly left the middle of the stone house (of Kashi Mishra) whose doors
were bolted and went outside, and wandered among the cows of the Kalinga district. Amidst the
cows, His limbs contracted into His body, and He appeared like a turtle who had fallen there. May
that Lord Chaitanya, the transcendental son of Shrimati Shaci-devi, eternally travel on the path of
my memory.
VERSE 92
vrajaranyam smritvba virha-vikalantar-vilapito
mukham sanghrishyasau rudhiram adhikam tad dadhad aho
kva me kantah krishno vada vada vadeti pralapitah
vrajaranyam—Vrindavana; smritva—rememvering; viraha—with separation; vikala—agitated;

antah—internally; vilapitah—lamented; mukham—face; sanghrishya—rubbing; asau—this;
rudhiram—blood; adhikam—great quantity; tat—that; dadhat—caused; aho—Oh; kva—where¿ me
—my Kantah—beloved; Krishnah—Krishna; vada—please tell; vada—please tell; vada—please tell;
iti—thus; pralapitah—spoke; sacisunuh—Lord Chaitanya; shashvat—eternaly; smarana—of the
memory; padavim—on the path; gacchatu—may travel; sah—He; me—my.
Remembering the land of Vrajabhumi, Lord Chaitanya became overwhelmed with feelings of
separation from Krishna, and lamented with great agitation within His heart. He rubbed His face
into the ground, causing it to profusely bleed, and said: "where is My lover Krishna¿ Tell me! Tell
me! Tell me!¢ May that Lord Chaitanya, the transcendental son of Shrimati Shaci-devi, eternally
travel on the path of my memory.
VERSE 93
payorashes tire cakaöa-giriraje sikatile
vrajan goshöhe govardhana-giripatim lokitum aho
ganaih sardham gauro druta-gati-vishishöah pramuditah
payorasheh—of the ocean; tire—on the shore; cakaöa-giriraje—the great sand-dune known as
cakaöa-parvata; sikatile—on the beach; vrajan—running; goshöhe—in Vrajabhumi; govardhana—
Govardhana Hill; giri-patim—the king of mountains; likitum—to see; aho—Oh; ganaih—with His
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followers; sardham—accompanied; gaurah—Lord Gauranga; druta—fast; gati—by the gait;
vishishöah—distinguished; pramuditah—jubilant; sacisunuh—Lord Chaitanya; shashvat—
eternaly; smarana—of the memory; padavim—on the path; gacchatu—may travel; sah—He; me—
my.
In ecstasy, Lord Chaitanya thought that the great sand-dune cakaöa-parvata on the ocean-beach
was actually the king of mountains, Govardhana Hill in Vrajabhumi. He jubilantly and swiftly ran
with His associates to see that hill. May that Lord Chaitanya, the transcendental son of Shrimati
VERSE 94
yasyanukampa sijhada jananam
samsara-kupad raghunatha-dasam
uddhritya gunjah shilaya dadau yas
tam gauracandram pranamami bhaktya
yasya—of Whom; anukampa—mercy; sukhada—granting happiness; jananam—to the living

entities; samsara—of material existance; hupat—from the well; raghunatha-dasam—Raghunatha
dasa Gosvami; uddhritya—having rescued; gunjah—gunja necklace Shilaya—with a Shalagrama-
shila; dadau—gave; yah—Who; tam—to Him; gauracandram—Lord Gaurachandra; pranamami—I
offer my obeisances; bhaktya—with devotion.
Lord Gaurachandra rescued Raghunatha dasa from the blind well of material existance and gave a
gunja neckalace and a Shalagrama-shila stone to Him as gifts. With great devotion, I offer
respectful obeisances to that Lord Gaurachandra, Whose mercy delights all living entities.
VERSE 95
sad-bhakti-siddhanta-viruddha-vadan
vairasya-bhavamsh ca bahir-mikhanam
sangam vihayatha subhakta-goshöhyam
raraja yas tam pranamami gauram
sat—transcendental; bhakti—devotional service; siddhanta—of the conclusion; viruddha-vadan—

the opponents; vairasya-bhavan—the enimical prakrita-sahajiyas; ca—and; bahir-mukhanam—the
non-devotees; sangam—the association; vihaya—abandoning; atha—then; subhakta—of the
sincere devotees; gosh—hyam—in the assembly; raraja—appeared very splendid; yah—who; tam—
to Him; pranamami—I offer my respectful obeisances; gauram—to Lord Gaurachandra.
I offer my respectful obeisances to Lord Gauracandrs, Who rejected the opponents of pure
devotional service, and the enimical prakrita-sahajiyas. Giving up the association of non-devotees,
the Lord appeared very splendid and glorious in the company of saintly devotees.
VERSE 96
namani vishnor bahiranga-patre
vistirya loke kali-pavano 'bhut
premantarangaya rasam edadau yas
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namani—the holy names; vishnoh—of Lord Vishnu; bahiranga-patre—to the devotees in general;
vistirya—distributing; like—in this world; kali—of the kali-yuga; pavanah—the puririer; abhut—
became; prema—pure love of Krishna; antarangaya—to the elevated confidential devotees; rasam—
the transcendental mellow; dadau—gave; yah—Who; am—to Him; gauracandram—Lord
Gaurachandra; pranamami—I offer my obeisances; bhaktya—with devotion.
With great devotion, I offer respectful obeisances to that Lord Gaurachandra, Who gave the
nectarean mellows of pure love of Krishna to the elevated confidential devotees. In this world, the
Lord gave the chanting of Lord vishnu's Holy Names to the devotees in general, and thus purified
the contaminated age of Kali.
VERSE 97
namaparadham sakalam vinashya
chaitanya-namashrita-manavanam
bhaktim param yah pradadau janebhyas
nama—in relation to the chanting of the Lord's Holy Names; aparadham—offenses; sakalam—all;
vinashya—having destroyed; chaitanya—of Lord Chaitanya; nama—the holy names; ashrita—taken
shelter; manavanam—people; bhaktim—devotional service; param—most exalted; yah—Who;
pradadau—gave; janebhyah—to the people; am—to Him; gauracandram—Lord Gaurachandra;
pranamami—I offer my obeisances; bhaktya—with devotion.
Lord Gaurachandra removes all the offenses in chanting the Holy Names committed by those who
take shelter of His Name. He grants the most elevated forms of pure devotional service to the living
entities. With great devotion, I offer respectful obeisances to that Lord Gaurachandra.
VERSE 98
ittham lilamaya-vara-vapuh Krishna-chaitanyacandro
varshan dvidvadasha-parimitan kshepayam asa garhye
sannyase yah samaparimitam yapayam asa kalam
vande gauram sakala-jagatam ashramanam gurum tam
ittham—in this way; lila-maya—full of pastimes; vara—super-excellent; vapuh—form; Krishna-

chaitanyacandrah—Lord Krishna Chaitanyacandra; varshan—years; dvidvadasha—twenty four;
parimitan—measured; kshepayam asa—spent; garhye—in household life; sannyase—in renounced
life; yah—Who; samaparimitan—the same number of years; yapayam asa—spent; kalam—time;
vande—I offer my respectful obeisances; gauram—to Lord Gauranga; sakala—all; jagatam—of
universes; ashramanam—of orders of life; gurum—the spiritual master; tam—to Him.
In this way the Supreme Personality of Godhead, appearing in His original transcendental form of
Shri Krishna Chaitanyacandra, performed pastimes for twenty-four years as a householder, and
another twenty-four years as a sannyasi. offer my respectful obeisances to that Lord Krishna
Chaitanyacandra, the spiritual master of all universes, and people in all stations of life.
VERSE 99
daridrebhyo vastram dhanam api dadau yah karunaya
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bubhukshun yo 'nnadyair atithi-nicayams tosham anayat
tatha vidya-danaih sukham atishayam yah samabhajat
sa gaurangah shashvat smarana padavim gacchatu mama
daridrebhyah—to the poor; vastram—garments; dhanam—wealth; api—and; dadau—gave; yah—

who; karunaya—mercifully; bubhukshun—hungry; yah—Who; anna-adyaih—varieties of
foodstuffs; atithi—of guests; nicayan—multitudes; tosham—to satisfaction; anayat—brought; tatha
—in the same way; vidya of knowledge; danaih—with the gifts; sukham—happiness; atishayam—
great; yah—Who; samabhajat—distributed; sah—He; gaurangah—Lord Gauranga; shashvat—
eternally; smarana—of the memory; padavim—on the path; gacchatu—may travel; mama—my.
Lord Gauranga mercifully gave clothing and money to the poor, and He satisfied hungry guests by
giving them varieties of foodstuff. In the same way He gave great happiness by the distribution of
the great treasure of transcendental knowledge. May that Lord Gauranga eternally travel on the
path of my memory.
VERSE 100
sannyasasya prathama-samaye tirtha-yatra-cchalena
varshan yo vai rasa-parimitan vyapya bhaktim tatana
sheshan abdan vasu-vidhu-mitan kshetra-deshe sthito yo
vande tasya prakaöa-caritam yogamaya-baladhyam
sannyasasya—of remunciation; prathama—first; samaye—part; tirtha—to places of pilgrimage;

yatra—of travelling; chalena—on the pretext; varshan—years; yah—Who; vai—certainly; rasa—
parititan—six; vyapya—having manifested; bhaktim—pure devotional service; tatana—preached;
sheshan—final; abdan—years; vasu-vidhu-mitan—eighteen; kshetra-deshe—at Jagannatha Puri;
sthitah—residing; yah—Who; vande—I offer my respectful obeisances; tasya—of Him; prakaöa—
manifested; caritam—pastimes; yogamaya—bala-adhyam—manifested by the yogamaya potency.
On the pretext of travelling to various places of pilgrimage, the Lord spent the first six years of His
sannyasa in preaching the pure devotional service of Lord Krishna, and the final eighteen years He
remaind in Jagannatha Puri. I offer my respectful obeisances unto Lord Gauranga's transcendental
pastimes, manifested in this world by the yogamaya potency.
VERSE 101
ha ha kashöam sakala-jagatam bhaktibhajam vishesham
gopinathalaya-parisare kirtane yah prasoshe
aprakaöyam bata samabhajan mohayan bhakta-netram
vande tasyaprakaöa-caritam nityam aprakritam tam
ha ha¯ kashöam—alas, alas, alas; sakala—all; jagatam—of the universes; bhaktibhajam—of the
devotees; vishesham—great; gopinatha—of Toöa Gopinatha; alaya-parisare—at the temple; kirtane
—at the time of sankirtana; yah—Who; pradoshe—in the early evening; aprakaöyam—the state of
being non-manifest; bata—alas; samabhajat—attained; mohayan—enchanting; bhakta—of the
devotees; netram—the eyes; vande—I offer my respectful obeisances; tasya—His; aprakaöa—
unmanifest; caritam—pastimes; nityam—eternal aprakritam—spiritual; tat—that.
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Alas, alas, the devotees throughout the entire universe became filled with intense grief when Lord
Gauranga, enchanting the devotee's eyes during the sunset-sankirtana in the Toöa-Gopinatha
temple, suddenly disappeared. I offer my respectful obeisances unto Lord Gauranga's eternal,
spiritual pastimes which are not manifest within this world.
VERSE 102
bhakta ye vai sakala-samaye gaura-gatham imam no
gayanty uccair vigalita-hridah gaura-tirthe vishesha
tesham turnam dvija-kula-manih Krishna-chaitanyacandrah
premavesham yugala-bhajane yacchati prana-bandhuh
bhaktah—devotees; ye—those who; vai—certainly; sakala—all; samaye—at times; gaura—about

Lord Gauranga; gatham—song; imam-this; nah—our; gayanti—sing; ucccaih—with a loud voice;
vigalita—sprinkled with love of God; hridah—hearts; gaura—of Lord Chaitanya; tirthe—at the holy
place; visheshat—specifically; tesham—of them; turnam—quickly; dvija—of brahmanas; kula—of
the community; manih—the jewel; Krishna—chaitanyacandrah—Lord Krishna Chaitanyacandra;
prea—of pure love of Krishna; avesham—entrance; yugala—of the transcendental couple Shri Shri
Radha and Krishna; bhajane—devotion; yacchati—grants; prana-bandhuh—dear friend.
May Lord Krishna Chaitanyacandra, the jewel of the brahmanas, grant pure love for the
transcendental couple Shri Shri Radha-Krishna, to those devotees who regularly sing, especially at
Shridhama Mayapura, with a loud voice and heart moistened with spiritual love, this song we have
composed about Lord Gauranga. May the Lord become their dear friend.
VERSE 103
shatkhaveda-prame shake
karttike godrume prabhoh
gita bhaktivinodena
lileyam loka-pavani
shatkhaveda-pramshake—in the year 406; karttike—in the mont of Karttika; godrume—in

Godruma-dvipa; prabhoh—about Lord Chaitanya Mahaprabhu; gita—song; bhaktivinodena—by
Bhaktivinoda Thakura; lila-pastime; iyam—this; loka—of the worlds; pavani—the purifier.
In the month of Karttika, in the year 406 (Chaitanya era), in Godruma-dvipa, Bhaktivinoda
Thakura composed this song glorifying Lord Chaitanya Mahaprabhu's pastimes, which purify the
entire world.
VERSE 104
yat-prema-madhurya-vilasa-ragan
nandatmajo gauda-viharam apa
tasyai vicitra vrishabhanu-putryai
lilamaya tasya samarpiteyam
yat—of whom; prema—pure love of God; madhurya—of madhura-rasa; vilasa—pastimes; ragat—

because of pure love; nanda—of Nanda Maharaja; atmajah—the transcendental son (Shri Krishna);
gauda—in Bengal; viharam—pastimes; apa—attained; tasyai—to her; vicitra—astoninshing;
153
vrishabhanu—of King Vrishabhanu; putryai—to the daughter (Shrimati Radharani); lila-maya-
consisting of pastimes; tasya—His; samarpita—offered; iyam—this song.
In order to taste the intense love experienced by Shrimati Radharani during Their amorous
pastimes, Lord Krishna, the transcendental son of Maharaja Nanda, manifested His pastimes as
Lord Chaitanya Mahaprabhu in the country of Bengal. This astonishing song, full of Lord
Chaitanya's pastimes is now offered to that Shrimati Radharani, the daughter of King Vrishabhanu.
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Chapter 16
Gopala-virudavali written by Srila Jiva Goswami
Text 1
gopala-sukhada seyam
gopala-virudavali
arthaya shrayatam kalpa-
virud-avali-kalpatam
gopala—to Gopala; sukha—happiness; da—giving; sa—this; iyam—this; gopala-virudavali—poem

named Gopala-virudavali; arthaya-for the purpose; shrayatam—may attain; kalpa—virut—of
desire-creepers; avali—multitude; kalpatam status.
May this poem, Gopala-virudavali, become like a garden of desire-creepers to give pleasure to
Lord Gopala
Text 2
brahma-brahmaja-sharva-sarva-janata rajyaj-janah shri-pateh
shabda-brahma-ganash ca te ca nikhila-brahmanda-vaikuntha-gah
ashrantoshtham agha-ghna-goshth-caritam gayanta eva sthitah
yady adya pratipadyatam mama kritam gadyam ca padyam ca kim
brahma—Brahma; brahmaja—Narada; sharva—Shiva; sarva—all; janatah—living entities; rajyat—

janah—the jubilant devotees; shri—of the goddess of fortune; pateh—of the Lord; shabda-brahma-
ganah—learned in the Vedas; ca—and; te—they; ca—and; nikhila—all; bramanda—material
universes; vaikuntha—of spiritual planets; gah—residents; ashranta—without fatigue; oshtham—
for the lips; agha—of material impurities; ghna—the destrouer; goshtha—in Vrindavana; caritam
—pastimes; gayantah—glorify; eva—certainly; sthitah—situated; yadi—if; daya—then today;
pratipadyatam—is begun; mama—my; kritam—composed; gadyam—prose; ca—and; padyam—
verse; ca—and; kim—how is it?
If Brahma, Brahma's sons, Shiva, all the splendid devotees of the goddess of fortune's husband, the
personified Vedas, and all the residents of the material universes and the spiritual Vaikuntha
worlds, are singing the Vrindavana pastimes of the killer of Agha without their lips ever becoming
tired, then why do I now write these words in verse and prose?
Text 3
mugdhanam api lubdhanam
keshancit kavi-maninam
drishyate kavita tadvad
atrapy atrapata mama
mugdhanam—foolish; api—and; lubdhanam—greedy; keshancit—of certain people; kavi—as

poets; maninam— fancying themselves; drishyate—os seen; kavita—poetry; tadvat—like this; atra
—here; api—also; atrapata—shamelessness; mama—my.
155
Although this poem is just like the mediocre poetry of many other foolish, greedy authors, proud of
thinking themselves learned poets, I shamelessly continue to write.
Text 4
nitya-vihriti-nija-varga-sukha-pratha
kshity-avataranaja-sarvaga-sat-katha
akrama-jita-tula-saushthava-satrabha
shakra-manija-ghrini-nirjayi-sattra-bha
svarna-ghatita-nibhasat-pata-samhita
karna-sukhada-bahu-sad-guna-brimhita
citra-bhamani-gana-sangraha-vigraha
mitra-sukhada-krita-shatru-vinigraha
kirti-mahasi-jagad-ishta-samarpaka
kirtita-lava-nija-samjnaka-tarpaka
vamshaja-kala-vasha-sarva-caracara
vamsha-mahita-pitri-sindhu-sudhakara
ugra-naraka-gana-yogya-vimuktida
ugra-kirana-mukha-drig-ruci-yuktida
krishna-subhaga-jagad-udgata-dhamaka
krishna-paramatama-shastada-narmaka
shraddhita-manasi nibaddhavad asita
saddhita-karuna-rasa-prativasita
dustara-bhaya-jana-sharmada-susmaya
pustaka-shata-shata-sustava-drig jaya
nitya—eternal; vihriti—pastimes; nija-varga—own devotees; sukha—transcendental happiness;

pratha—granting; kshiti—to the earth; avatarana—from the descent; ja—produced; sarvaga—
everywhere manifested; sat—transcendental; katha—topics of discussion; akrama-jita—
unconquered; tula—unequalled; saushthava— excellence satra-bha—the abode; shakra—mani—
from the sapphire; ja—produced; ghrini—splendor; nirjayi—completely dereating; sattra-bha—
effulgence; svarna—golden; ghatita—endowed; nibhasat—lower; pata— garment; samhita—
wearing; karna—to the ears; sukha-da— granting happiness; bahu—many; sat—transcendental;
guna— attributes; brimhita—expanded; citra—amazing; bha—splendor; mani—of jewels; gana—of
multitudes; sangraha—collection; vigraha—form; mitra—to the friends; sukha—happiness; da—
granting; krita—performed; shatru—enemies; vinigraha—defeat; kirti—fame; mahasi—glorious;
jagat—to the universe; ishta—desires; samarpaka—granting; kirtita—glorified; lava— a small
number; nija—own; samjnaka—with the names; tarpaka— pleasing; vamsha—from the flute; ja—
produced; kala—musical sound; vasha—the enchantment; sarva—of all; cara—moving; acara—and
non-moving entities; vamsha—family; mahita—gloridied; pitri of the father; sindhu—of the ocean;
sudha-akara—the flood of nectar; ugra—terrible; naraka—of hells; gana—for the multitude; yogya
—suitable; vimikti—liberation; da—granting; ugra— intense; kirana—with effulgence; mukha—
face; drik—eyes; ruci—beauty; yuktida—appropriate; krishna—black; subhaga—beautiful; jagat—
from the universe; udgata—gone; dhamaka—to the spiritual abode; krishna—Krishna; parama-
tama—taking as the most dear; shastada—chastising; narmaka—in jest; shraddhita—faithful;
manasi—in the mind; nibaddhavat—as if bound; asita—situated; sat—to the devotees; hita—
granted; karuna—of mercy; rasa—mellow; prativasita—resided; dustara—insurmountable; bhaya—
rear; jana—the people; sharmada—granting auspiciousness; su—nicely; smaya—smiling; pustaka—
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in Vedic scriptures; shata-shata—in hundreds and hundreds; su—excellent; stava—in prayers; drik
—sight; jaya— all glories.
O Lord whose pastimes please Your devotees, O Lord whose descent to the Earth has created
spiritual narrations everywhere, O Lord whose virtues have no equal or superior, O Lord whose
splendor defeats the splendor of a host of sapphires, O Lord dressed in a splendid golden dhoti, O
Lord whose transcendental qualities delight the ear, O Lord decorated with colorful jewels, O Lord
whose victory over the demons delights Your friends, O Lord whose glories fulfill the world's
desires, O Lord whose names, when even briefly glorified, bring great pleasure, O Lord whose sweet
flute music enchants all moving and non-moving living entities, O glistening nectar moon risen
from the ocean of your father and glorified by a great family, O Lord who liberated those who
deserved a terrible hell, O splendid sun whose face delights the eyes, O Lord who filled this world
with pleasure and then returned to Your own abode, O Lord who joked with playful words of
rebuke, O Lord who sits, as if bound, in the hearts of the faithful, O Lord fragrant with kindness to
the devotees, O Lord whose smile protects those filled with terrible fears, O Lord whose eyes are
glorified in hundreds and hundreds of books, all glories to You!
Text 5
surupa-gana-shekhare ruci-jitendranileshvare
prashasta-guna-mandale sakala-sampad-akhandale
ananta-bala-viryake vijita-dushta-shautiryake
samasta-sukhada-kriye hridayam astu vamshi-priye
surupa—of those who are beautiful; gana—of the multitude; shekhara—the crown; ruci—splendor;
jita—defeated; indranila—of sapphires; ishvare—the monarch; prashasta—of excellent; guna—
auspicious qualities; mandale—the sphere; sakala—all; sampat—good-fortune; akhandale—
unbroken; ananta—unlimited; bala—prowess; viryake—and heroism; vijita—defeated; dushta—of
the demons; sautiryake—pride; samasta—all; sukhada—granting happiness; kriye—activities;
hridayam—the heart; astu—may be; vamshi-priye—who is fond of playing the flute.
May my heart rest on He who is the crown of all handsome men, whose splendor defeats the king
of sapphires, who has a host of glorious virtues, who is the king of all opulences, whose power is
limitless, who checks the demons' pride, whose pastimes please everyone, and who is fond of the
flute.
Text 6
shrita-vrindavana
hita-vrindavana
avalokamrita-
bhrita-lokavrita
shrita—taken shelter; vrindavana—of Vrindavana; hita—welfare; vrindavana—of Vrindavana;

avaloka—of the glance; amrita—by the nectar; bhrita—maintained; loka—by the people; avrita—
surrounded.
O shelter of Vrindavana, O auspiciousness of Vrindavana, O Lord whose nectar glances are drunk
by the people of Vrindavana!
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Text 7
satyam vrindavanam anu
sarvadrishye pade sa-goshthas tvam
vibhavasi satatam tadval
lokair alokyase 'bhikshnam
satyam—transcendental; vrindavanam—Vrindavana; anu—near; sarva—by everyone; adrishye—

visible; pade—at the place; sa—accmpanied by; goshtah—the cowherd boys and calves; tvam—You;
vibhavasi—are manifest; satatam—continually; tadvat—to that extent; lokaih—by the residents of
Vrindavana; alokyase—are seen; abhikshnam—continually.
O Lord, as You enter Vrindavana, you come with the cows and boys to a place where all can see
You. The people gaze at You at every moment.
Text 8
snigdha-snigdha-svaka-bhriti-krita-sukha
svarvat-parva-svajanushi krita-sukha
gacchad-yacchaj-jana-vrita-maha-pada
tushyat-pushyad-vraja-nripa-dhrita-mada
rakshah-paksha-striyam anushritidada
asta-vyasta-sva-shakata-mridu-pada
bhargad-garga-prakatita-sad-abhidha
tarjaj-jarjan-madhu-dabhihati-vidha
varna-svarna-kraya-phala-sakutuka
shvah-shvah-shashvat-sukha-mukharita-shuka
citran-mitra-pracaya-carita-cita
bhakta-svakta-smita-bala-valayita
gacchad-vatsa-sthagana-krid-anugama
sadma-cchadma-pratinaya-dhrita-shama
navya-sravya-krama-viharana-rana
gavya-stavya-svayam apahriti-pana
prasv-ahrasva-pratisita-sad-udara
vargya-svargya-dvaya-taru-gati-hara
tyakta-vyakta-klama-suvihrid-avika
vrindad-vrinda-sva-vipina-vasatika
snigdha—affectionate; snigdha—friends; svaka—own; bhriti—maintainence; krita—performed;

sukha—happiness; svarvat—like the heavenly planets; parva—festival; sva—own; janushi—in the
birth; krita—performed; sukha—happiness; gacchat—going; yacchat—offering; jana—people; vrita
— gifts; maha—festival; pada—abode; tushyat—satisfied; pushyat— flourishing; vraja—of Vraja;
nripa—king; dhrita—maintained; mada—joy; rakshah-paksha-striyam—the Rakshasi Putana;
anushriti— a post equal to that of Mother Yashoda; dada—granting; asta-vyasta—inverted; sva—
won; shakata—cart; mridu—delicate; pada—feet; bhargat-garga—Garga Acarya; prakatita—
revealed; sat— transcendental; abhidha—names; tarjat—chastising; jarjat— criticising; madhu—the
Madhu demon; dabhihati-vidha—killing; varna—of words; svarna—with the gold; kraya—
purchasing; phala—fruit; sa—with; kutuka—eagerness; svah svah—day after day; shashvat—
continually; sukha—with happiness; mukharita made eager to speak; shuka—Shukadeva Gosvami;
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citrat—astonishing; mitra—of friends; pracaya—with the multitude; carita—of pastimes; cita—a
multitude; bhakta— devdotees; svakta—annointed; smita—smile; bala—by Balarama; valayita—
embraced; gacchat—going vatsa—calves; sthagana—concealment; drit— doing; anugama-
following; sadma—abode; chadma—false appearance; pratinaya—bringing back; dhrita—held;
shama—peace; navya—newly; sravya—caused to flow; krama—gradually; viharana—from the theft
of the calves and boys; rana—joy; gavya—calves; stavya—praiseworthy; svayam—personally;
apahriti—taking away; pana—the contest; prasu—by the mother Yashoda; ahrasva—very long;
pratisita—bound; sat—transcendental; udara—abdomen; vargya-svargya—the demigods
Nalakuvara and Manigriva; dvaya—two taru—of trees; gati-—the state; hara—delivering from;
tyakta—abandoned; vyakta—manifested; klama—fatigue; suvihrit-avika—fond of performing
pastimes; vrindat—wandering; vrinda—cowherd companions; sva—own; vipina—in the forest;
vasatika—staying.
O Lord who pleased Your affectionate relatives, O Lord who celebrated Your birthday with a party
like those in Svargaloka, O Lord to whom visitors gave many gifts, O Lord who delighted the happy
and prosperous king of Vraja, O Lord who made the demoness Putana‘ a follower of Your mother,
O Lord whose soft feet overturned the cart, O Lord whose transcendental names were revealed by
Garga Acarya, O Lord who easily killed the menacing Madhu demon, O Lord eager to purchase
some fruit with the golden coins of Your broken words, O Lord who day after day filled eloquent
Shukadeva Gosvami with bliss, O Lord who enjoys many wonderful pastimes with Your friends, O
Lord embraced by smiling Balarama and Your devotees, O Lord who tried to solve the mystery of
the wandering calves' disappearance, O Lord who to keep the peace returned home with calves that
were only a magical illusion, O Lord who made a new stream of happiness flow from the theft of
the boys and calves, O Lord who, personally becoming the calves, bested Brahma‘ in the contest of
strength, O Lord whose waist Your mother bound with a long rope, O Lord who rescued
Nalakuvara and Manigriva from the fate of being trees, O Lord who enjoys pastimes without ever
becoming tired, O Lord who wanders in the forest with Your friends,
Text 9
janis tava janim mudam ashrijad riddhim riddhih sphutam
sada vihritir uccakair vihritim evam ekatmake
udancati sudhambudhi-plava-rase mamajja vrajas
tatah prabalam ucchalaty api mamaj jur asha dasha
janih—birth; tava—your; janim—birth; mudam—joy; ashrijat—created; riddhim—opulence;

riddhih—opulence; sphutam—manifested; sada—eternally; vihritih—pastimes; uccakaih—greatly;
vihritim—pastime; evam—in this way; eka-atmake—having the same nature; udancati—rising;
sudha—of nectar; ambudi—of the ocean; plava-rase—in the inundation; mamajja—became
immersed; vrajah—the residents of Vrajabhumi; tatah—from that prabalam—intensely; ucchalati—
arises; api—also; mamat—at one time; juh—of this old person; asha—hope; dasha—condition.
Because Your birth created a birth of happiness, Your opulence opulence, and Your pastimes
pastimes, and because Vraja became plunged in a rising ocean of nectar, intense hope now rises in
this old man.
Text 10
stavya-prabhabhasa-
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navya-vrajavasa
vrindahvayaranya-
vrindanvayaganya-
narmacid-avrida
sharmacita-krida
stavya—glorious; prabha—of the splendor; abhasa—the effulgence; navya—new; vraja—in Vraja;

avasa—residence; vrinda—Vrindavana; ahvaya—named; aranya—forest; vrinda—of associates;
anvaya—series; aganya-uncountable; narma-—in joking; acit—material; avrida—without
embarrassment; sharma— auspiciopusness; acita—collected; krida—pastimes.
O Lord who lives in glorious, splendid, ever-new Vraja, O Lord who without embarrassment plays
and jokes with countless friends in the forest named Vrindavana, O Lord whose pastimes are happy
and auspicious,
Text 11
govardhana-vrindavana-
yamuna-pulinani ramyani
sukha-rupasya ca bhavatah
sukhadany asman vimohayanti
govardhana—Govardhana Hill; vrindavana—the forest of Vrindavana; yamuna—of the Yamuna

river; pulinani—sandy banks; ramyani—delightful; sukha—of bliss; rupasya—with a form; ca—and;
bhavatah—of You; sukhadani—pleasing; asman—us; vimohayanti—enchants.
O form of bliss, beautiful Govardhana, Vrindavana, and the sandy banks of the Yamuna, which all
gave great pleasure to You, bring us under their spell.
Text 12
vinunna-vatsaka
vitunna-vatsaka
nigirni-krid-baka-
vikirni-karaka
vinunna—performing pastimes; vatsaka—with the calves; vitunna—killed; vatsaka—Vatsasura;

nigirni-krit-spat out; baka—Bakasura; vikirni-karaka—killer.
O Lord who plays with the calves, O Lord who killed Vatsasura, O Lord who, swallowed by Baka,
forced him to spit You out,
Text 13
nashcaryam sa bhavan yadashu vidadhe vyomasure vyomatam
mesha-steya-vidhana-balya-vihritau stena-cchalam gacchati
kintu svadika-sarva-girni-krid-agham kritvanagham nirmame
yad damadika-mitra-citram idam adhyaste sada man-manah
na—not; ashcaryam—astonishing; sah—He; bhavan—You; yada—when; ashu—quickly; vidadhe—
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placed; vyomasure—within Vyomasura; vyomatam—liberation; mesha—lambs; steya—theft;
chalam—on the pretext; gacchati—going; kintu—but; sva—Yourself; adika—and others; sarva—all;
girni-krit—swallowed; agham—by Aghasura; kritva—having made; anagham—pure and sinless;
nirmamae—constructed; yat—which; dama—of Dama; adika—and other; mitra—friends; citram—
the astonishment; idam—this; adhyaste—becomes fixed; sada—continually; mat—my; manah—
mind.
It is not wonderful that You quickly pushed into the void the demon Vyomasura, who pretended to
join the boys' game of stealing lambs, or that when Aghasura swallowed You and everyone else,
You made him pure and sinless, although these were a great wonder for Dama‘ and Your other
friends. May my mind be always fixed on these pastimes.
Text 14
arbhakaluncaka-
vidhi-dhi-vancaka
kripayamarshaka
anugakarshaka
arbhaka—the boys; aluncaka—stealing vidhi—of Lord Brahma; dhi—the intelligence; va{.sy

241}caka—tricking; kripaya— with mercy; amarshaka—considering; anuga—of Your followers;
akarshaka—attractive.
O Lord who, when Brahma stole the cowherd boys, tricked him and bewildered his intelligence, O
Lord whose thoughts are filled with mercy, O Lord who attracts Your followers,
Text 15
yad api vraja-nija-mitrany
apaharamano vidhir vyadhan mayam
tad api dadad vraja-bhaktim
tasmims tvam asi kshama-kripa-purnah
yat api—although; vraja—of vrajabhumi; nija—Your own; mitrani—friends; apaharamanah—

stealing away; vichih— Brahma; vyadhat—placing; mayam—illusory potency; tat api—
nevertheless; dadat—granting; vraja—of the residents of Vraja; bhaktim—the pure devotional
service; tasmin—to him; tvam—You; asi—are; kshama—indulgence; kripa—and mercy; purnah—
full of.
Even though Brahma, displaying his illusory potency, stole away Your vraja-friends, still, You give
him vraja-bhakti and You are filled with mercy and forgiveness for him.
Text 16 (a)
vijita-karenu-
sthiti-nija-dhenu-
vraja-dhrita-renus
tvam asi sa-venuh
vijita—defeated; karenu—of the elephant; sthiti—state; nija—Your own; dhenu—of cows; vraja—
161
assembly; dhrita—held; renuh—the dust; tvam—you; asi—are sa—with; venuh—the flute.
O Lord, holding the flute, and covered by the dust raised by Your cows, Your walking defeats the
graceful movements of the elephant.
Text 16 (b)
phani-hrada-gamin
visha-hati-kamin
svayam atha tasmin
patana-tarasvinn
ahipati-yuddhva
yuva-ratha-ruddhva
natana-parastam
bhrama duruthas tam
davitam adarshir
iti nutir arshi
phani—of the Kaliya serpent; hrada—the lake; gamin—entering; visha—the poison; hati—the
removal; kamin-desiring; svayam—personally; atha—then; tasmin—in that; patanatarasvin—diving
into; ahi—pati—with the king of the serpents; yuddhva—having fought; yuva-ratha—the strong
health; ruddhva—having broken; natana-para-fond of dancing; astam—the serpent; bhrama—
please perform pastimes; kuruthah—please do; tam—him; davitam—distressed; akarisih—you
performed; iti—thus; nutih—the prayer; arshi—of the sages.
"O Lord who went to the serpent's lake, O Lord who wished to destroy the poison, O Lord who
dove into the water, O Lord who, fighting with the king of serpents, broke his strength and danced
on him, please bewilder him, please place him in distress." This was the sages' prayer.
Text 17
anudinam atha caram caram atmiya-dhenur
akhila-vipina-lakshmi ranjayan kanja-netra
natana-patimabhis tam kaliyam murdhni mridnams
tapana-duhitri-gartam nirvishapam cakartha
anudinam—every day; caram caram—repeatedly travelling; atmiya—Your own; dhenuh—cows;

akhila—all; vipina—of the forest; lakshmihranjayan—increasing the beauty and opulence; kanja—
lotus; netra—eyed; natana—of dancing; patimabhih—with the sharpness; tam—him; kaliyam—
Kaliya; murdhni—on the head; mridan—crushing; tapana—duhtri—of the Yamuna river, the
daughter of the sun god; gartam—the lake; nirvisha—of freedom from poison; apam—the
attainment; cakartha—You performed.
Day after day herding Your cows, You please all the forest-goddesses. O lotus-eyed Lord, crushing
Kaliya on the head with the violence of Your dancing, You made the Yamuna‘ free of poison.
Text 18 (a)
athava . . .
gavanuga-khelah
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sakhi-krita-melah
samid-ativelah
khala-jayi-helah
phani-hrada-yatah
sphuta-visha-ghata-
prathana-sashatas
tvam asi vibhatah
phanipati-maste
bahu-mani-shaste
'jani shata-haste
natana-bharas te
sa-parikaragas-
kara-khara-nagah
pravasana-raga-
shrita-hrada-bhagah
prabala-vilasah
krita-tad-udasah
shrita-nija-vasah
sphura mridu-hasah
athava—or; gavanuga—with the cowherd boys; khelah— performing pastimes; sakhi—with Your
friends; krita—performed; melah—meeting; samit—fight; ati—very; velah—leisure; khala—the
demons; jayi—defeating; helah—with ease; phani—of the Kaliya serpent; hrada—to the lake; yatah
—gone; sphuta—manifested; visha—poison; ghata—removing; prathana—manifest; sa—with;
shatah—jubilation; tvam—You; asi—are; vibhatah—manifest; pani-pati—of Kaliya, the king of the
serpents; maste—on the hoods; bahu—many; mani—with jewels; shaste—splendidly decorated;
ajani—manifested; shata-haste—with hundreds of hods, natana—of dancing; bharah—the burden;
te—Your; sa—with; parikara—followers; agaskara—sinful; khara— formidable and dangerous;
nagah—serpent; pravasana—exile; raga—beauty; shrita—sheltered; hrada—of the lake; bhagah—
good fortune;prabala—of strength; vilasah—pastimes; krita-performed; tat-udasah—free from
cares; shrita—returned; nija—own; /vasah— abode; sphura—please become manifest; mridu—
sweet; hadah—with a smile.
O Lord who plays with the cowherd boys, who meets with Your friends, who playfully fights with
them, who easily defeats the demons, who went to the serpent's lake, who became happy when the
poison was gone, You shine with great splendor. O Lord whose dancing weighed heavily on the
serpent's hundreds of splendidly jeweled hoods, who exiled the dangerous, sinful snake and his
followers, who thus made the lake beautiful, who are splendidly powerful, free of all cares, who
rests in Your own home, and who gently smiles, please appear before me.
Text 19
jalam anu visha-vahnim sushthu nirvarnya tarhi
sthalam anu vana-vahnir yena nirvapyate sma
tad-ubhaya-krita-daham goshtham apya sma drishtya
racitam amrita-siktam tam bhavantam bhajami
jalam—the water; anu—in relation to; visha—of poison; vahnim—the burning; sushthu—nicely;
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nirvarnya—having extinguished; tarhi—then; sthalam—the land; anu—in relation; vana—of the
forest; vahnih—the fire; yena—by whom; nirvapyate—is extinguished; sma—in the past; tat—that;
ubhaya—both; krita—performed; daham—fires; goshtham—Vrindavana; apya—returning to; sma
—in the past; drishtya—with your glance; racitam—created; amrita—of nectar; siktam—shower;
tam—to Him; bhavantam—You; bhajami—I worship.
O Lord who extinguished the poison fire in the water, who extinguished the forest fire on the land,
and who, having extinguished both fires, returned to Vraja and with a glance created a great shower
of nectar, I worship You.
Text 20
vrindavana-pashu-
vrindavana-sukha-
sandanita-shubha-
kandashaya jaya
vrindavana—of Vrindavana; pashu—the cows; vrindavana—of Vrindavana; sukha—with

happiness; sandanita—bound; shubha—auspicious; kanda—of clouds; ashaya—like an abode; jaya
—all glories.
O source of auspiciousness, happiness, and protection for Vrindavana's cows, all glories to You!
Text 21
dhenunam parirakshanaya viharan dhinvan svabandhun vadham
kurvan dhenuka-rakshasasya vidadhad dhamagatim ca kramat
shashthe 'bde 'pi mukhadi-saushthava-ruca kaisora-jushta-shriyam
pushti-kritya drisham hare vara-drisham dhinvan gatim nandasi
dehununam—of the cows; parirakshanaya—for the protection; viharan—performing pastimes;

dhinvan—delighting; sva—own; bandhun—friends; vadham—the killing; kurvan—performing;
dhenuka-rakshasasya—of the demon Dhenuka; vidadhat—placing; dhama—of splendor; agatim—
the arrival; ca—and; kramat—gradually; shashthe—in the sixth; abde—year; api—and; mukha—of
the face; adi—and other parts of the body; saushthava—excellent; ruca—beauty; kaishora—jushta—
of youth; shriyam—beauty; pushti-kritya—having increased; drisham—of the eyes; hare—O Lord
Hari; vara-drisham—of the beautiful-eyed gopis; dhinvan—delighting; gatim—the destination;
nandasi—You jubilantly perform pastimes.
Protecting the cows, playing, delighting Your friends, killing Dhenukasura, gradually becoming full
of luster, increasing the glory of Your youth with the splendor of Your face and limbs in Your sixth
year, and delighting the eyes of the beautiful-eyed gopis, You are very happy.
Text 22
vallabha-nartana
mallabha-vartana
bilva-phaladika-
mil-lasitadhika
pashv-anukrid-dravad-
164
ashva-sama-drava
valgad-anargala-
varga-nirargala
purvaja-haraka-
dhurvana-karaka
vriddha-dava-kshaya-
krid-dhaya-krid-daya
vallabha—with Your dear friends; nartana—dancing; mallabha-vartana—wrestling; bilva—bilva;

phala—fruits; adika—etc.; mit—column; lasita—splendid; adhika—more; pashu—cows; anukrit—
imitating; dravat—running; ashva—horses; sama—like; drava—running; valgat—jumping;
anargala—without impediment; varga—community nirargala—without restraint; purvaja—elder
brother; haraka—stealing; dhurvana—destruction; karaka—performing; vriddha—expanded; dava
—of the forest fire; kshaya-removal; krit—performed; dhaya—drinking us; krit—performed; daya
—mercifully.
O Lord who dances with Your friends, O wrestler, O Lord more splendid than bilvas and other
fruits, O Lord who would playfully imitate the cows and run like the horses, O Lord who would
jump without any inhibition, O Lord who killed the demon that kidnapped Your elder brother, O
Lord that mercifully drank up the great forest-fire,
Text 23
sa sakhibhis tava lila
spardha-baddheva budhyate deva
tasyam tava dava-panam
vyanakti tesham sukhaya tam sarvam
sa—that; sakhibhih—with friends; tava—Your; lila—pastimes; spardha—with competition; baddha

—bound; iva—as if; budhyate—is understood; deva—O Lord; tasyam—among those pastimes; tava
—Your; dava—of the forest-fire; panam—the drinking; vyanakti—is manifested; tesham—of them;
sudhaya—for the happiness; tam—that; sarvam—all.
O Lord, Your pastimes with Your friends, which seem bound with rivalry, and in the midst of
which You swallowed a forest fire, are only for their pleasure.
Text 24
madhavabhinnavad-ushmataminna
varidasakta-kalatarakta
sharadaganya-lilayapanya
citra-hemanta-shobhayananta
madhava—than spring; abhinna—non-different; vat—as if; ushmata—summer; aminna—making

thin; varida—to the monsoon season; asakta—attached; kalata—according to the season; arakta—
playful; sharada—in autumn; aganya—uncountable; lilaya—with pastimes; apanya—whose glories
as are too great to be adequately praised; citra—astonishing hemanta—of winter; shobhaya—with
beauty; ananta—unlimited.
165
O Lord charming as spring, O Lord pleasant as summer, O Lord splendid as the monsoon season,
O Lord with the limitless playfulness of autumn, O Lord with the wonderful handsomeness of
winter!
Text 25
pavikarabdha-
kakali-labdha-
moda-jivastha-
kshobhita-prastha
pavika—splendid; arabdha—begun; kakali—sweet musical sound; labdha—attained; moda—

jubilation; jivastha—living entities; kshobhita—agitated; prastha—expanded.
O Lord whose splendid, sweet music makes the living entities wild with bliss!
Text 26
muhur muhur api sphurad-vibhavam atma-venu-kvanam
vilakshanataya dadhat parama-shikshaya sviyaya
sa-cetanam acetanam vicalitam mithah sandadhe
bhavan iti pura katham bhavati yauvatam vacitam
muhuh muhuh—at every moment; api—also; sphurat—manifest; vibhavam—glory; atma—own;

venu—of the flute; kvanam—the sound; vilakshanataya—multifarious; dadhat—giving; parama—
with transcendental; shikshaya—instructions; sviyaya—own; sacetanam—conscious; acetanam—
and unconscious entities; vicalitam—agitated; sandadhe—grants; bhavan—You; iti—thus; pura—
formerly; katham—ah!; bhavati—are; yauvatam—the young gopis; vacitam—caused to speak.
"O Lord, again and again manifesting the glorious music of Your flute, with Your extraordinary
transcendental teachings You make the conscious and unconscious tremble with love." Ah! These
were the gopis' words.
Text 27
indraka-makha-kriti-khandana
sundara-giri-sava-mandana
bandhura-para-tanu-sanjana
bandhu-nikara-mada-ranjana
anjita-giri-paritahkrama
sancita-nija-jana-sambhrama
anga-valita-nija-mandira
sanga-milita-lasad-indira
bhangura-hridaya-purandara-
bhangada-vilasita-sundara
unnata-giri-samudancaka
nunna-jalada-visha-vancaka
kinca surapa-nati-sat-kripa
sincad-amara-gana-san-nripa
166
indraka—for Lord Indra; makha—the sacrifice; kriti—the activity; khandana—breaking; sundara—
beautiful; giri—for Govardhana Hill; sava—with a sacrifice; mandana—decoration; bandhura—
beautiful and three-fold bending; para— trascendental; tanu—form; sanjana—development;
bandhu—of friends; nikara—multitude; mada-ra{.sy 241}jana—delighting; anjita—worshiped; giri
—Govardhana Hill; paritahkrama— circumambulating; sancita—assembled; nija-jana—own
associates; sambrama—reverence; anga—form; valita—manifested; nija—own; mandira—temple;
sanga—contact; milita—assembled; lasat—splendid; indira— beauty; bhangura—crooked; hridaya
—at heart; purandara—Indra; bhangada—breaking; vilasita—splendid; sundara—beautiful; unata
—lofty; giri—Govardhana Hill; samudancaka—lifting; nunna—dispatched; jalada—clouds; visha—
harm; vancaka— removing; kinca—furthermore; surapa—Indra, king of the demigods; nati—
obeisances; sat—transcendental; kripa—mercy; sincat— sprinkling; amara—of the demigods; gana
—of the multitude; sat—transcendental; nripa—monarch.
O Lord who stopped the sacrifice for Indra, O Lord decorated for the splendid sacrifice for
Govardhana Hill, O Lord whose form is graceful, O Lord who delights Your friends, O Lord who
circumambulated the hill, O Lord who made Your people offer respect to the hill, O Lord who
appeared as the hill, O splendid, handsome Lord, O Lord whose splendid handsomeness broke
crooked-hearted Indra, O Lord who lifted the tall hill, O Lord who neutralized the rainclouds'
poison, O Lord who was kind to Indra, O Lord whom the demigods crowned king with a
coronation bath,
Text 28
pitradyam svabhivadyam kulam amara-pater yajakam tena tantra-
vajntam cavamrishya pratihata-sahanas tasya yajnam vilumpan
tad vrishtim klishta-shrishtim drishi vidadhad-alabdhadrim apy agra-haste
yas tam nah shastam avyad vraja-jana-sharanam sa svayam tatra tatra
pitri—father; adyam—and others; sva—own; abhivadyam—offered respectful obeisances; kulam—

community; amara-pateh—of Indra, the king of the demigods; yajakam—offering sacrifices; tena—
by Him; tantra—of the scriptures; avajnatam—disregarding; ca—and; avamrishya—reflecting;
pratihata—checked; sahanah—strength; tasya—his; yajnam—sacrifice; vilumpan—stopping; tat—
that; vrishtim—rain; klishta—of distress; shrishtim—the cause; drishi—in sight; vidadhat—placing;
alabdha—unattained; adrim—Govardhana Hill; api—even; agra—on the edge; haste— of the hand;
yah—who; nah—to us; shastam—auspicious; avyat—may protect; vraja—of Vrajabhumi; jana—of
the residents; sharanam—the shelter; sah—He; svayam—personally; tatra tatra—everywhere.
May He who, speaking to His father and others, rejected the Indra-yajna as opposed to the Vedic
scriptures, stopped the yajna and, seeing rain bringing great suffering, placed a hill on the tip of His
hand and became the shelter of Vraja's people, protect us.
Text 29
divijabhisheka-
kalitatireka
sukhasad-ativa-
krita-saga-jiva
divija—by the surabhi cow from goloka Vrindavana and the celestial Ganges river; abhisheka-kalita
167
—bathing ceremony; atireka—extensive; sukhasat—completely happy; ativa—greatly; krita—
performed; sa-aga—offensive; jiva—life.
O Lord crowned by the surabhi cow in a coronation-bathing ceremony, O Lord to whom Your
offensive adversary surrendered with life and soul,
Text 30
tvam amara-patibhih siktah
samajani sattvam samastam utsiktam
yatra parasparam antah
snigdhi-bhavan muda digdham
tvam—you; amara—of the demigods; patibhih—by the leaders; siktah—sprinkled; samajani—

appears; sattvam—transcendental existance; samastam—complete; utsiktam—elevated; yatra—
where; parasparam—mutually; antah—within the heart; snigdhi-bhavat—because of the state of
transcendental love; muda—with joy; digdham—annointed.
You were then bathed by the demigod kings. Your transcendental position became perfectly
manifest, and everyone's heart became anointed with love and joy.
Text 31 (a)
varunahrita-pitri-
karunatad-avitri-
caritarcita-guna-
saritasu-nipuna
varuna—by Varuna; ahrita—stolen; pitri—father; karuna—mercifully; atat—from that; avitri—the

protector; carita— pastime; arcita—worshipped; guna—transcendental quality; sarita—the state of
giving protection; asu—life; nipuna— expert.
O Lord who mercifully protected Your father when he was kidnapped by Varuna, O Lord
worshiped because You expertly protect the devotees!
Text 31 (b)
tad-upahrita-cara-
sad-upayana-vara-
sahitagati-kara
sahitancita-tara-
janakad avagata-
janakamada-tata-
vibhayakrama-dhara
vibhavaspada-tara-
nayananvya-kriti-
nayananvaya-bhriti-
valitancita-pada-
kalitakhila-mada
168
tat—that; upahrita-offered; cara—going; sat—transcendental upayana—gifts;vara—excellent; sahita
—with; agati—arrival; kara—performing; sahita—accompanied; ancita— gone; tara—very much;
janakat—from Your father; avagata— understood; janaka—of the father; amada—freedom from
bewilderment; tata—expanded; vibhaya-krama—freedom from fear; dhara—holding; vibhava—of
all opulence; aspada—abode; tara— excellent; nayana—of the eyes; anvaya—multitude; kriti—
activity; nayana—of the leaders of the universe; anvaya—of the multifude; bhriti—the maintainer;
valita—manifested; ancita— beautiful; pada—lotus feet; kalita—performed; akhila—of everyone;
mada—joy.
O Lord who returned with Your father, O Lord who dispelled Your father's illusion, O Lord whose
eyes are the abode of transcendental glory, O maintainer of the maintainers of the universe, O Lord
whose graceful lotus feet delight everyone!
Text 32
tarunaruna-kanja-locanam
varunahrita-tata-mocanam
nija-loka-vilokam ashraye
nija-loka-drishas tam ashraye
taruna—young; aruna—reddish; kanja—lotus flower; locanam—eyes; varuna—by Varuna; ahrita—

taken; tata—father; mocanam—releasing; nija—own; loka—abode; vilokam—granting a glimpse;
ashraye—I take shelter; nija—own; loka—abode; drishah—seeing; tam—of Him; ashraye—I take
shelter.
I take shelter of He whose eyes are red lotus flowers, who rescued His father from Varuna, and who
showed to His people His own abode.
Text 33 (a)
rangada-haimana-
sanga-shanais tana-
vastra-dhrita-krama-
shastra-hrita-klama
rangada—delightful; haimana—of the hemanta season; sanga—by the contact; shanaih—gradually;

tana-vastra-garments; dhrita—held; krama—succession; shastra—with prayers; hrita—removed;
klama—fatique.
O Lord who, as the time gradually turned into the hemanta season, stole the gopis' garments and
was pleased by their prayers,
Text 33 (b)
bamhitakaish cira-langhita-shaishira
shandada-kandala-nandaka-sandalad-
ankaga-shatpada-tankana-sat-pada-
pushpa-gana-kshana dushparsha-lakshana-
shushma-samujjvalad-ushma-milad-bala-
langhaka-sad-vana-sangha-samardhana
169
bamhitakaih—greatly; cira—for a long time; langhita— passed; shaishira—the winter; sandala—
auspicious; kanda;a—from the cheeks; nandaka—delightful; sandalat—blossoming; ankaga—
extending to the lap; shatpada—bumble-bees; tankana—binding; sat—transcendental; pada—to the
feet; pushpa-gana-kshana—a great garland; dushparsha—with a slight touch; lakshana—
characteristic; shushma—like the sun; samujjvalat—blazing; ushma—with heat; milat—meeting;
bala—strength; langhaka—from the offensive demons; sat-vana-sangha—the residents of
Vrindavnan; samardhana—protecting and causing to prosper.
O Lord who, as it gradually became winter was decorated with a great garland of delightful
blossoming flowers reaching from Your auspicious cheeks to Your waist, to Your lotus feet, and
filled with bumblebees, O Lord who with strength greater and more splendid than the untouchable
sun protects the people of Vraja,
Text 33 (c)
mitra-ganelita-citraka-khelita
sancita-sat-tata-ranjita-tad-vata
mitra—of friends; gana—with the multitude; ilita— arrived; citraka—of a painter; khelita—
performing pastimes; sancita—collected; sat—auspicious; tata—sides; ranjita— delighted; tat—that;
vata—banyan tree.
O Lord who paints pictures with Your friends, O Lord who happily plays with them in a great
banyan tree,
Text 33 (d)
sundara-drik-smita-
kundajid ingita-
samhita-sac-chala-
ramhita-sad-bala-
samhata-patava-
jamhata-danava
bhita-suhrj-java-
pita-brihad-dava
sundara—beautiful; drik—eyes; smita-smiling; kunda—the kunda flowers; jit—defeating; ingita—

signal; samhita—assembled; sat—of devotees; chala—on the pretense; ramhita—quick; sat-bala—
strength; samhata—kolled; patava—cleverly; jamhata—fleeing; danava—demons; bhita—
frightened; suhrit—friends; java—quickly; pita—swallowed; brihat—the great; dava-forest fire.
O Lord whose handsome eyes and smile defeat jasmine flowers, O Lord who intelligently killed the
demons disguised as devotees, and made them flee Your transcendental power, O Lord who,
drinking a great forest fire, protected Your frightened friends,
Text 33 (e)
ambudhara-sravad-
ambu-bharad-rava
ranga-nibha-kshiti-
170
sanga-ruci-sthiti-
vanya-nirikshana-
dhanyatama-kshana
laksha-sarah-shuci-
paksha-sharad-ruci-
vistriti-saspriha
vismrita-bhrid-griha
sarva-samanvaya-
parva-krid-anvaya
venv-anuvadana-
dhenv-anusadana
ambudhara—cloud; sravat—sprinkling; ambu—water; bharat—holding; rava—thundering sounds;

ranga—dancing arena; nibha—appearing like; kshiti—earth; sanga—touching; ruci—splendor;
sthiti—place; vanya—in the forest; nirikshana—sight; dhanyatama—most auspicious; kshana—
moment; laksha—thousands; sarah—with small lakes; shuci—glistening; paksha—part; sharat—of
autumn; ruci—splendor; vistriti—expansion; sa-spriha—desiring; vismrita—forgotten; bhrit-griha
—homes; sarva—all; samanvaya—these reasons; parva—festival; krit—performing; anvaya—
followers; venu—flute; anuvadana—playing; dhenu—the cows; anusadana—resting.
O Lord whose voice is the thunder of monsoon clouds, O Lord who in a wonderful moment
glanced at the beautiful forest, which was like a dancing arena, O Lord whose desires were aroused
by the splendor of autumn, which made the land glisten with thousands of lakes, O Lord who
forgot Your home, O Lord who enjoyed a festival with Your friends, O Lord who played a flute as
Your cows rested,
Text 34
dharshtyam bata venor yah
karshati durad vimanani
shilam tava madhurimnah
stabhnaty amaris tatah patantir yah
dharshtyam—boldness; bata—O; venoh—of the flute; yah-who; karshati—attracts; durat-—from a

great distance; vimanani—airplanes from the upper planetary systems; shilam—character; tava—of
Your; madhurimnah—of the heavenly planets; tatah—from that; patantih—falling; yah—who.
the arrogance of Your flute attracts airplanes from far away. Your sweetness stuns the
demigoddesses and makes them fall from their airplanes.
Text 35
ambikavanya-
yatraya dhanya
lilayaganya
tatakhat-phanya-
prakrid-aganya-
karitapanya
horika-ranga-
171
gopika-sanga-
bhavitasanga
khelitabhanga-
yoshid-atanga-
karitasanga-
dhavabhak-shankha-
cudakashankha-
daranat panka-
nashanananka
ambika-vanya—to Ambikavana; yatraya—by the excursion; dhanya—opulent and auspicious; lilaya

—by pastimes; aganya—uncountable; tata—Your father; khat—swallowing; phanya—serpent;
prakrit—devouring; aganya—not to be noticed; karita—for the state of causing; panya—glorious;
horika—of the holi festival; ranga—celebration; gopika—with the gopis; sanga—association;
bhavita—in the future; asanga—separation; khelita—pastimes; bhanga—disrupting; yoshit—the
gopis; atanga—distressing; karita—causing; asanga—separation; bhava-bhak-fleeing;
shankhacudaka—of Shankhacuda; shankha—conch-shell jewel; daranat—from taking; panka—
impurity; nashana—removed; ananka—pure.
O Lord who went on a pilgrimage to Ambikavana, O auspicious and opulent Lord, O Lord who
enjoys limitless pastimes, O Lord glorious when You saved Your father from being swallowed by a
serpent, O Lord who celebrated the holi festival with the gopis, although You were destined to be
separated from them, O Lord who when Shankhacuda interrupted Your pastimes, distressed the
gopis, and fled, You took his conch-shaped jewel and destroyed his sins,
Text 36
shringini-vrinda-
caranabunda-
karanananda
bhavini-shanda-
gitika-spanda
lilata-kanda
sarvathamanda
sarvakaskanda-
bhishita-shanda-
shashvad-uddanda
ceshtayarishta-
maranaklishta-
karitashishta-
varnananvishta
shringini—of cows; vrinda—herd; carana-abunda—herding; karana—cause; ananda—bliss; bhavini

—of the gopis; shanda—granting auspiciousness; gitika—songs;spanda—dancing; lilata—kanda—
pastimes; sarvatha-amanda—the greatest; sarvaka—everyone; askanda—attacking; bhishita—
terrified; shanda—bulls; shashvat—continually; uddanda—terrific; ceshtaya—with the activities;
arishta—of Arishtasura; marana—by the killing; aklishta—unhurt; karita—the cause; ashisht—
complete; varnana—description; anvishta—desired;
172
O Lord who was very happy to herd the cows, O Lord whose pastimes of music and dancing
delighted the beautiful gopis, O Lord who is the greatest in all respects, O Lord who killed the
fearful bull Arishta, who was repeatedly attacking everyone, O Lord the description of whose
glorious pastimes brings great transcendental pleasure,
Text 37
kritvarishtam rishtam
mudita-jnatija-vriti-shriya muditah
vrajanam bhuvi kurvan sa
jayati jayakara-vara-sampannah
kritva—having performed; arishtam-—of Arishtasura; rishtam—the killing; mudita—jubilant;

jnatija—relatives; vriti—the multitude; shriya—with the glory and opulence; muditah—delighted;
vrajanam—travelling; bhuvi—on the earth; kurvan—performing; sah—He; jayati—all glories;
jayakara—of words of glorification; vara—with the multitudes; sampannah—endowed.
After bringing a great calamity to Arishta, He became pleased to see the prosperity of His happy
relatives. He is glorified as He travels the Earth. All glories to Him!
Text 38
surari-hati-shamsana-prathita-kamsa-vidhvamsanah
sudhi-bhava-hatau vidhir vividha-kirti-bhasam nidhih
vidhi-prabhriti-vanchitam carana-lanchitam yasya tad
vrajasya nija-vamshajah sphuratu nah sa vamsa-priyah
surari—the demons; hati—the killing; shamshana—the glorification; prathita—related; kamsa—of

Kamsa; vidhvamsanah—the destruction; sudhi—for the intelligent devotees; bhava—of repeated
material existance; hatau—in the destruction; vidhih—the ordinance; vividha—various kirti—of
glories; bhasam—of the splendor; nidhih—the treasury; vidhi—by Lord Brahma; prabhriti—
headed; vanchitam—aspired; carana—lotus feet; lanchitam—marked; yasya—of whom; tat—
therefore; vrajasya—of Vrajabhumi; nija—own; vamsha— in the family; jah—appeared; sphuratu—
may become manifest; nah—before us; sah—He; vamsha—of the flute (or the relatives); priyah—
fond.
May Lord Krishna, who is famous for killing the demons, who killed Kamsa, who is the destiny that
kills repeated birth and death for the intelligent, who is an ocean of the splendor of transcendental
glory, whose footprints in Vraja Brahma and the demigods yearn to attain, who was born in a
family of His own devotees, and who is fond the flute, appear before us.
173
174
Chapter 17
Shri Govinda-Virudavali by Srila Rupa Goswami
Sriman Kusakratha Prabhu requested me to share his translations this is another of his Govinda
Virudavali, these are Srila Rupa Goswamis prayers to His Istadeva Sri Sri Radha Govinda.
Shri Govinda-Virudavali by Srila Rupa Goswami
Calling Out to Lord Govinda
1 This book, Shri Govinda-virudavali, is very auspicious. When one reads it Shri Govinda becomes
pleased.
2 O lotus-eyed Lord, when You wish to enjoy pastimes in the material world You appoint the
demigod Brahma to create places for them and You also appoint the demigod Siva to eventually
remove those places. The Viraja river, which is a moat surrounding the Vaikuntha worlds and
which contains within its waters many millions of places where You enjoy pastimes, is like a small
handful of water to You. O Lord, now that You have stopped enjoying pastimes in this world, what
prayers shall the saintly devotees recite to glorify You?
3 May Lord Krishna's (the numberless waves of whose transcendental pastimes crushed the pride
of the powerful demigod Indra) left hand, which lifted the king of mountains (Govardhana Hill) as
if it were an umbrella, bring transcendental happiness to this world.
4 O Lord whose footsteps crush the pride of the elephant Airavata, O Lord whose charming bodily
fragrance robs Your friends of their weariness, O Lord who crushes the strength and pride of the
demons, O Lord who delights the hearts of the saintly devotees, O Lord who enjoys transcendental
amorous pastimes without any check, O Lord whose arms are like two serpents, O Lord who wears
flower-bud earrings, O Lord whose transcendental form is anointed with splendid sandal paste, O
Playful and witty Lord, O Lord who defeated the Kaliya serpent, O Lord who gives the great favor
(of liberation) to even the demons, O Lord whose charming smile removed the fears of the
astonished demigod Brahma, O Lord whose affectionate (brother) Baladeva could guess (that you
had expanded Yourself as the boys and calves), O Lord who was for an entire year separated from
Your friends and calves, O Lord whose splendid voice defeats the roaring of thunder, O Lord who
rebukes the envious demons, all glories to the sound of Your flute, which is a splendid moon that
brings great tidal waves to the ocean of amorous desires of the beautiful girls in the heavenly
planets, and which is an Agastya Muni drinking the ocean of peaceful composure of the very
sober, responsible, and respectable girls of Gokula.
5 O lifter of Govardhana Hill, O protector of the Surabhi cows, O friend of the cowherd boys, O
helper of the devotees, O Lord Mukunda (Krishna), I pray that for You, who wear a great and
splendid crown of peacock feathers, whose restless sidelong glances stun the wandering
bumblebees, and who enjoys transcendental pastimes in a cottage in the forest by the shore of the
Yamuna River, I may always feel the purest love.
6 O Lord whose garments are as splendid as lightning, O Lord whose broad arms are like slithering
175
serpents, O Lord glorified by beautiful demigoddess maidens traveling in the sky, O Lord followed
by a host of intelligent and dear friends intent on Your protection, O Lord who delights the
charming and affectionate people of Vraja, O Lord from whose mouth come ever-new sounds that
bring great happiness to the ear, O Lord who holds a beautiful blossomed lotus flower in Your
hand, O Lord who removed the pride of the angrily bellowing bull-demon, O Lord who destroyed
the angry demonic army in battle, O Lord decorated with golden Tilaka, O Lord who tastes the
nectar of love for the sometimes angry and sometimes satisfied young girls of Vraja, please reside in
the loving hearts of Your devotees.
O Lord, O killer of the Agha demon, may we find happiness in the deep ocean of Your
transcendental pastimes, where the great waves of Your smiles and laughter rock the universes,
where the center is always crowded with the many Makaras of the surrendered souls, and where the
swans of the great devotees drink to their full satisfaction.
7 O youthful, merciful Lord, O Tamala tree decorated with Gunja, flowering vines, and peacock
feathers, O Lord decorating the Gopas and delighting Rohini and Yasoda, the moon of Your glory,
born from the ocean of Your Gokula pastimes, at one time illuminated this world.
8 O killer of Aristasura, O ornament of the devotees, O Lord decorated with sandal paste, O delight
of the surrendered souls, O jubilantly restless Lord, O Lord who throws restless glances from the
corners of Your glistening eyes, O Lord who wears swinging kadamba flower earrings, O Lord who
enters a charming mountain cave, O Lord whose movements are more graceful than those of the
most elegant great elephant, O handsome Lord who pleases a host of friends and relatives, please
bring transcendental happiness now to the beautiful Gopis in the great forest of Vrndavana.
9 O Lord who kills the demons, O Lord who kisses the Murali flute, O Lord who bows down to
offer respects to Your mother, O Lord who delights the Gopis, all glories to you!
All glories to that person who is eternally in love with the lotuslike Gopis, whose ever-fresh bodily
fragrance attracts and intoxicates the bumblebees, who holds a charming lotus flower, who knows
the deepest secrets and who enjoys pastimes like a regal elephant in the jungle by the Yamuna's
shore.
10 O hero, all glories to You! All glories to You! O Hero of the mellows of transcendental amorous
pastimes, O hero whose teeth defeat the thunderbolt, O hero who defeats the armies of the demons,
O hero who enjoys pastimes with Your garlanded friends, O hero who wears a necklace of
transcendental jewels, O enjoyer of the rasa dance, O hero with a blossoming smile, O hero
splendidly anointed with fragrant powder, O hero whose forest-flower garland is glorified by hosts
of bumblebees, O protector of the people of Vraja, O affectionate friend of the devotees, O hero
whose glistening earrings swing on Your shoulders, O hero who attracts the swans with the musical
sound of Your long flute, O hero who extinguished the forest fire, O hero who shines with love for
Your affectionate friends, O hero whose voice is like thunder, O hero whose chest is anointed with
Kunkuma from the full breasts of the Gopis, O hero who stopped the Indra-yajna, O hero who at
once lifted Govardhana Hill, all glories to You!
In Vraja's hero, who is beyond the rules of the Vedas, whose power and heroism is glorified in
many beautiful songs, who is surrounded by His dear devotees, whose chest is now yellow, anointed
with Kunkuma, who enjoys pastimes in a newly constructed forest cottage, who wears a splendid
golden sash, and who is a deep ocean of the nectar of love, may we place all our love.
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11 O Lord whose curling locks of hair and whose splendid Bimba-fruit lips are kissed by Your
mother, all glories to You.
O Lord Krishna, O killer of the Mura demon, when the god of love saw the great flood of the
splendor of Your toenails, a splendor far greater than the shining of hundreds of full moons, he
became despondent and, abandoning all pride in his own handsomeness, became disembodied.
12 O Lord who punished a demon who made a great whirlwind of hard, sharp, dancing dust, O
crusher of the demons, O protector of the devotees, O Lord whose unique transcendental qualities
bring a great festival of happiness to Your friends, O Lord who, by lifting a mountain with one of
Your transcendental arms, protected Your friends troubled by harsh thunder, O Lord who rebuked
the king of heaven for his pride, O Lord to whom King Indra, his illusion now dispelled, offered
prayers, O Lord who celebrated a great festival, O hero , O swan who plays in the Yamuna, all
glories to the king of mantras: Your flute's fifth note, which bewilders the intelligence, drives away
shyness, subdues the elephants of the fear of transgressing the rules of religion, and draws to it the
transcendental forms of the beautiful-eyebrowed Gopis.
13 O Lord who, with the sweet sound of Your flute, attracts the Gopis to the forest, O Lord who is
very pleased by intelligent Radhika, O Lord expert at delighting thousands of beautiful girls, O lover
of a great multitude of affectionate Gopis, O Lord please protect me.
May the arrows of Lord Krishna's sidelong glances, which are shot from moving eyebrow-bows
more proud than the bow of the god of love, which pierce the hard Armour of the pride of the most
virtuous girls, and which become thunderbolts breaking the hearts of the most chaste young girls,
bring transcendental happiness to you.
14 O Lord decorated with swinging Vicalika flower earrings, O supreme ornament of all handsome
men, O Lord who fought the king of the snakes, O Lord who removed the fear of the world, O Lord
worshipped by Brahma and Siva, O Lord pleased by the brief prayers of Your servant, O Lord
glorified by jubilant King Indra, O Lord expert at defeating the restless demons, O Lord whose
motions defeat the most graceful elephant, O Lord whose neck is anointed with fragrant sandal
paste, O Lord whose handsome arms are decorated with glistening armlets, O Lord who brings
great happiness to Your friends, O Lord who wears jingling jeweled bracelets, O Lord who wears
Rangana flowers in Your moving hair, O Lord whose garments are splendid with Kunkuma, O
Lord whose bodily fragrance is very sweet, O Lord who brings transcendental auspiciousness to the
home of King Nanda, O Lord handsomely anointed with colorful Ghusrna, O Lord whose lotus
soles are splendidly reddish, O Lord who increases the amorous desires of the young girls of Vraja,
O Lord anointed with musk, please grant auspiciousness to me.
I pray that upon Lord Krishna, who is colorfully decorated with mineral pigments from
Govardhana Hill, who is a spark to ignite the straw of the demons, who is a Timingila fish sporting
in the ocean of battling the demons, and who is the auspiciousness of Vraja, I may repose my love.
15 O handsome Lord accompanied by beautiful girls decorated with splendid necklaces, O

ornament of the universe, O Lord whose splendor enchants the Gopis, O hero, all glories to You.
The full moon (Lord Krishna) of Vrndavana, which shatters the darkness, delights the night
blooming lotuses, and melts the Candramani jewels of the devotees' hearts, shines with great
splendor.
16 O Lord who displays all good qualities, O killer of Sakatasura, O Lord who carries a new stick, O
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Lord who wanders through the forest, O Lord who enjoys pastimes of dancing, O charming Lord,
O Lord who fills the forest with a sweet fragrance, O Lord who protects the surabhi cows, O Lord
who enchants the entire world with the music of Your flute, O Lord who has red lips, O youthful
Lord, O Lord who has long arms, O Lord the slightest scent of whose mercy is as great as an ocean ,
O Lord who, expanded as Balarama, became like a baby elephant to squash the grasshopper (of
Pralambasura), O Lord who holds a lotus flower, O Lord who associates with the great devotees
expert at relishing the nectar of transcendental mellows, O thief of the yogurt jar, O Lord who
speaks very sweetly, O devoted lover of a multitude of beautiful and playful young girls, O hero, O
Lord surrounded by beautiful doe-eyed girls, O Lord who enjoys pastimes like those of a male
elephant enjoying with his many wives, O beloved of Tulasi, O Lord who made the demons' wives
into widows and made them remove the part in their hair, O Lord, please be compassionate to me.
17 O Lord anointed with sandal paste, O fragrant Lord, O Lord whose cheeks are the dancing arena
for swinging earrings, O Lord whose glistening neck is decorated with a splendid garland of
blossomed jasmine flowers, O Lord gracefully decorated with Asoka buds, O Lord whose
handsome transcendental form is as splendid as black kajjala, O Lord who glows with love for
Maharaja Nanda, O hero, all glories to the sweet sound of Your flute, the expert messenger that
arouses the amorous desires of Shrimati Radharani, pulls Her from Her home and takes Her into
the forest.
18 O Lord, O auspiciousness of Nanda's wife Yasoda, O Lord who violently killed the demoness
Putana and made her body fall to the ground, O Lord who harshly punishes the demons, O
supremely powerful Lord, O Lord who becomes restless in adolescence, O Lord who hides in the
porches of Gokula, O Lord who pleases the cows, land, and senses, O Lord who fills Shrimati
Radhika with intense transcendental bliss, O Lord who, by glancing at the blossoming Madhavi
creepers in the grove of Vetasi trees, becomes inflamed with amorous passion, O delight of the doe-
eyed Gopis, O Lord who enjoys pastimes like a maddened elephant, O Lord who embraces the
unembarrassed and affectionate Gopis, O Lord whose neck is decorated with a flower garland that
attracts a swarm of charming bees, O Lord eager to enjoy transcendental pastimes, O Lord whose
great crown is decorated with many Patali, Kunda and Madhavi flowers, O unlimited, Lord, O
hero, please always protect me.
O Lord as handsome as a blossoming blue lotus flower, O root from which the most intense
transcendental bliss has sprouted, O Govinda, please delight me with the fragrance of Your lotus
feet.
19 O Lord whose teeth are like jasmine flowers, O Lord whose belt is carefully tied, O Lord dressed
in golden garments, O Lord whose smiles and laughter are supremely charming, O husband of the
goddess of fortune, may Your smile's transcendental splendor, which mocks the ocean of nectar,
which is the most powerful aphrodisiac for the Gopis, and which, to the eyes of the people of Vraja,
is autumn moonlight that dispels the darkness of ignorance, give transcendental happiness to us.
20 O Lord who eclipses the splendor of the lustrous blue lotus flowers, O Lord whose expert
dancing has removed the pride of the king of peacocks, O Lord more handsome than the newly
blossoming blue lotus flowers, O Lord whose handsome yellow garments make You look like a dark
monsoon cloud and a flash of lightning, O Lord who gracefully dances on the Yamuna's shore, O
Lord whose dancing eyes have defeated a host of Khanjana birds, O Lord whose arms are fragrant
with Haricandana, O Lord expert at pleasing the young Gopis, O Lord whose playful sidelong
glances are very sweet and filled with ever-new happiness, O Lord whose face is so fragrant that it
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attracts a swarm of restless bumblebees, O Lord whose handsome face is as splendid as an autumn
moon, O Lord who wears charming, golden, shark-shaped earrings, O Lord whose arms are a cage
to hold the parrot of the hearts of young girls, O Lord whose hair is gracefully decorated with many
Vicalika flowers, O Lord expert at kissing the moonlike faces of the beautiful and slender Gopis, O
Lord who violently crushes the pride of the demons in battle, O hero, O Lord Krishna, when You
play Your flute the Gopis tremble in ecstasy, disengage their hands from decorating their hair and,
forgetting their husbands, at once run to the forest. When the demons hear the sound of Your flute
they tremble in fear, throw away their swords and, forgetting their wives, flee into the forest.
21 O Lord who wears Tilaka markings drawn in red Kunkuma, O Lord who wears a garland of
Madhavi flowers, O Lord who wears many ornaments, O Lord whose neck is anointed with color,
O handsome golden drinking vessel where the bumblebees of the eyes of the doe-eyed Gopis drink,
O monarch of the pastimes of transcendental love, I glorify You, who are decorated with a host of
auspicious ornaments.
22 O fearless Lord, O abode of pure transcendental love, O Lord who is inclined to Your dear
friends, O Lord whose smile has defeated the conchshell, O musician who jubilantly plays clear,
high notes, O Lord who happily dances, O Lord who stays with the affectionate deer, O Lord who
wears swinging earrings of many red Lavanga flowers strung together, O Lord who wounded a
serpent with the waves of Your dancing, O Lord who becomes filled with transcendental amorous
desire by the sight and sound of the waves of buzzing bees wandering among the blossoming
flowers on the topmost branches of the tall trees, O Lord who has become the audience for the
singing and dancing of the swarms of wandering bumblebees and the graceful waves of restless
glances from the eyes of the happy does, O Lord who quickly glances from the corner of Your eye,
O Lord who sits on the lap of Your Gopi friend at Your secret rendezvous, O Lord whose face is
glorified by the splendid moon, O Lord whose feet are like the lotus, all glories to You! O Lord,
please be merciful to me, who am very poor and sinful.
O Lord whose garments are as splendid as the sunrise, O Lord expert in the arts of amorous battle,
O Lord who, with the waves of Your restless sidelong glances, devours the thoughts of the Gopis, O
best of the Gopas, please bring transcendental happiness to my eyes.
23 O Lord whose glistening forehead is decorated with fragrant Kunkuma, O Lord who wears a
softly jingling bell, O Lord whose complexion is more splendid then a mass of new monsoon
clouds, O Lord whose flute produces waves of the most intense sweetness!
I pray that I may love the best of the Gopas, who wears charming flower-blossom earrings, who is a
cage where the Cakorabirds of the young Gopis' eyes lie captive, and who, anointed with an
abundance of fresh Kunkuma, now displays a fair complexion.
24 O Lord whose hair moves in the wind, O splendid Lord, O Lord decorated with peacock feathers
and five kinds of charming flowers, O Lord glorified by the demigod Brahma, O Lord whose sweet
flute-music attracts the buzzing bees from the nearby hills and forests, O Lord who defeated a
hostile serpent, O Lord made yellow by the fresh pollen carried by the breeze limping among the
flowering vines, O Lord who extinguished the fire burning among the Munja grasses, O Lord who
is fond of Gunja, O Lord who stays in the forest groves and on the hills, O Lord eager to enjoy
transcendental amorous pastimes, O Lord whose hands are more splendid than a newly blossomed
red lotus, O Lord who stopped torrential rains and great winds, O Lord who, with the tinkling
sounds of Your ankle bells and the sweet fragrance of Your transcendental body, has brought to life
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a new god of love, O Lord who conquered the pride of the demigod Siva, all glories to You.
25 O Lord who enjoys the nectar mellows of transcendental amorous pastimes, O fragrant Lord, O
Lord who enjoys the company of the young Gopis, O Lord who has handsome long hair, O Lord
decorated with flowers, O Lord who enjoys pastimes on Govardhana Hill!
O Lord whose dancing eyebrows are more wonderful than the bow of flowers held by the god of
love, O lotus-eyed Lord, please decorate the lotus flower of my heart.
26 O Lord fond of carrying a stick, O Lord whose hair is decorated with peacock feathers, O Lord
within whose cheeks is a smile that is the son of the crescent moon, O beehive filled with the honey
of pure transcendental love, O moon-faced Lord, O lake filled with the nectar of transcendental
amorous pastimes, O Lord who crushed the heads of a serpent, O Lord whose abdomen contains all
the universes, O Lord whose anklebells tinkle melodiously, O Lord who fights very heroically in
battle, O Lord whose arms are like two great elephant trunks, O Lord who kills all the violent and
sinful demons, O Lord who with great learning defeats Your friends in a mock battle, O Lord fond
of the Bhandira tree, O Lord who broke the pots filled with yogurt as white as new sea-foam, O
Lord whose sweet flute-music stuns the cuckoos, O lover of the Gopis whose beautiful necks are
decorated with jewel necklaces, O hero who is like a powerful lion in battle, all glories to You! All
glories to You!
O Lord whose very powerful arms are like the coils of great snakes, O Lord whose sandal Tilaka
marking is very glorious, O lotus-eyed Lord, please decorate my heart with the splendor of Your
face, which eclipses a great host of rising moons.
27 O archer who moves the bows of Your eyebrows, which eclipse the pride of the bow carried by
the god of love, O Lord who stays under the Bhandira tree, O maddened elephant who stays by the
shore of the Yamuna, O Lord surrounded by splendid lotus like friends, all glories to You!
28 All glories to You! All glories to You! O slayer of the demons, O Lord who pleases the entire
world with Your transcendental sweetness, O gentle hearted Lord, O Lord who is fond of
Springtime, O Lord who has handsome white teeth, O Lord who casts restless glances from the
corners of Your eyes, O Lord who is a continual flood of transcendental glory, O powerful
companion of numberless friends, all the great liberated devotees are full of love for You. O
Supreme Personality of Godhead, O son of Nanda, O source of all good qualities, O Lord whose
transcendental form is as splendid as a dark monsoon cloud, O Lord whose teeth are like splendid
jasmine flowers, O Lord whose abdomen contains numberless universes, O Lord whose hair is
decorated with fresh Mandara flowers that fill the forest of Vrndavana with a very sweet fragrance,
O Lord worshipped by all the great demigods, O Lord glorified by the most eloquent poets, O Lord
whose two feet rebuke the splendid lotus flowers and the glistening moon, O Lord whose pastimes
delight the king of Nandisvara (Maharaja Nanda), all glories to You!
O Mukunda (Krishna), I pray that the lotus flower of Your face, which is filled with the flowing
nectar of Your splendid smile and the sweet fragrance tasted by the great swanlike devotees, and
which delights the bumblebees of the Gopis' eyes may grow in the lake of my heart.
29 O Lord worshipped by the demigods flying in the sky, O Lord whose flute music defeats the
Gandharva musician Tumburu, O Lord surrounded by handsome-faced deer, O Lord dressed in
yellow garments, please enjoy transcendental pastimes with the beautiful Gopis on the charming
Kadamba flower filled shore of the Yamuna.
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30 O Lord who dives into the nectar of transcendental mellows, all glories to You! O Lord who
trembles with love, O Lord who brings auspiciousness to Your friends, O Lord who is very
compassionate to those who bow before You with awe and trembling, O Lord whose hair is
decorated with garlands of blossomed Campa flowers that eclipse the splendor of lightning, O
Lord whose face is glorified by earrings of blossomed kadamba flowers, O dear friend of the
cowherd boys, O Lord whose face is like a splendid lotus flower blossoming wide with the rising of
the sun, O Lord whose arms are very long and powerful, O Lord who is very bold in kissing the
young Gopis, whose lips are like Bimba fruits and whose breasts like the bulging forehead of
Ganesa, O Lord who is very eager to embrace the Gopis, O Lord, please give auspiciousness to
Your devotees. O Lord whose appearance mocks the splendor of a dark cloud and glistening
lightning, O Lord to whom the demigod Siva bows down, O Lord who defeats the pride of Indra,
who holds the powerful thunderbolt in his hand, O Lord, even though I am a debauchee at heart,
please give to me a drop of Your perfect transcendental mercy.
O Lord who is like a maddened elephant in the blossoming forests and cottages of flowering vines
by the shores of the Yamuna, O Lord whose splendid dark limbs condemn the glory of black
Anjana, please make me happy by splashing me with the waves of Your playful sidelong glance.
31 O Lord whose complexion mocks the splendor of blue lotus flowers, O Lord whose eyes are like
two restless Khanjana birds, O Lord who kisses the young Gopis, O Lord who wears a Kadamba
flower in Your moving locks of hair, O Lord who, surrounded in the auspicious place of flowering
vines by beautiful Gopis restless wit love as they play love songs on Vinas, jokingly plays the notes
of Mullara raga on Your flute, please make my eyes blossom wide open with the charming
lightning flash of Your pastimes.
32 O Lord who, past the border of the great city of Vraja enters the grove of flowering vines filled
with many small ponds and lakes, many crickets,and many beautiful malli, Sivamalli and Kumuda
flowers, O Lord who enjoys the Hallisaka dance, O Lord whose restless eyebrows have defeated the
god of love, O Lord gracefully decorated with Tilaka, O Lord as handsome as hundreds of
demigods of love, O Lord who splashes in the lake of playful mock battles, O Lord whose
transcendental pastimes are supremely auspicious, please protect us.
O Lord who, by moving the wonderful flowering vine bows of Your eyebrows makes the Gopis
tremble, O dear son of Yasoda, O Lord surrounded by the splendid Surabhi cows and calves, please
gloriously appear before us.
33 O perfect friend to play with the Gopas, O Lord whose reddish lips are like newly blossomed
sprouts, O Lord who is very submissive to Your beloved Gopis, O Lord even a small drop of the
intense sweetness of whose transcendental pastimes remains remote and difficult to attain for the
great sages fixed in santa-rasa, O Lord who displays wonderful youthful prowess in pastimes of
wrestling, O Lord surrounded by doe-eyed girls blossoming with happiness, O Lord the playful
movements of whose eyebrows arouse their amorous passions, O Lord who bears the sweet
fragrance of many jasmine flowers, O Lord whose sweet music enchants the deer, O Lord whose
hair is circled by a garland of red Hallaka flowers, O hero!
With great happiness I worship the Shri Krishna Asoka tree, which, its shoulders embraced by the
tender hands of Gopi vines, is now blossoming with transcendental bliss.
34 O Lord whose restless, reddish, merciful, handsome eyes have entered the hearts of the young
Gopis, O Lord who sometimes rests in a mountain cave, O shelter of the gopas, O Lord whose feet
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are like blossoming flowers, O Lord handsomely reddened with auspicious kunkuma, O Lord
decorated with sandal paste, O Lord whose words are gladdening, O Lord who broke the cart
demon, O Lord who punishes the fearful and arrogant demons, O Lord who is a festival of
happiness for human society, O Lord who protects the surabhi cows, O Lord who carries a buffalo
horn bugle, O Lord who defeated the Kaliya serpent, O Lord who lifted transcendental Govardhana
Hill, O Lord whose eyes are very handsome, O Lord who walks as a graceful elephant, O abode of
eloquent words that arouse the amorous desires of the gopis, O Lord who wears an elegant crown,
O Lord who carries an asoka staff, O Lord whose hands are reddish, O Lord as powerful as a great
horde of ferocious, roaring, eight-headed sarabha monsters, O Lord whose face is decorated with
swinging earrings, O Lord whose complexion is as splendid as the dark waters of the jubilant
Yamuna River, O Lord who wears a crown of forest flowers, O shelter of the gopas crying (in fear of
the forest fire), O Lord surrounded by the surabhi calves, O Lord handsomely decorated with
sandal paste, aguru, musk and kunkuma, O Lord decorated with splendid bracelets, O Lord whose
pastimes are famous everywhere, O Lord, please grant auspiciousness to us.
I pray that in Shri Krishna, who is a scythe to cut down the demons, who is decorated with
colourful mineral pigment, who fills the world with wonder, whose transcendental pastimes bring
great bliss to the heart, and who is the gopis friend, I may place my love.
35 O Lord who, on the tall hilltop filled with wandering bumblebees, playfully makes waves of
sound flow from Your buffalo-horn bugle, O hero, after turning the wives of the violent demons
into widows, You filled the pundraka flower groves of Vrndavana forest with the beautiful girls of
Vraja.
36 All glories to You! All glories to You! O Lord whose smile is handsome and charming, O Lord
who used a great hill to defeat King Indra, O Lord who enjoys the nectar of transcendental amorous
pastimes in the caves of Your own hill, O Lord who wears a jewel necklace, O Lord who is a grand
palace of the jewels of transcendental virtues and talents, O Lord on whose chest the goddess of
fortune rests, O Lord whose motions defeat the most graceful elephants, O Lord who is very
affectionate to Your friends, O Lord who brings happiness to the demigod Siva, O Lord who wears
tilaka drawn in sandal paste, O Lord worshipped by the demigod Brahma, O Lord whose forest of
Madhuvana rebukes the charming sweetness of the celestial Nandana gardens filled with
haricandana trees, O Lord pleased by the transcendental forest fragrant with many flowers, O Lord
conquered by love, O Lord who wears earrings made of peacock feathers and bhandila flowers, O
Lord whose splendid teeth defeat new white rice grains, O Lord expert in amorous battle, O Lord
who plays jokes on the beautiful gopis, O Lord decorated with the gopis' nail scratches, O Lord
bitten by the gopis' teeth, O hero, O handsome king of Vraja, we offer our respectful obeisances to
You, who are delighted by the splendid gopis, whose virtues and talents embarrass Goddess Parvati
and whose beauty makes goddess Laksmi revile the beauty of her own transcendental form.
37 O Lord who enjoys the different mellows of transcendental love, O Lord who is fond of the
forest full of blossoming flowers, O Lord who enjoys amorous pastimes of dancing with the gopis,
O Lord who stole the gopis' garments, O hero, O Krishna, may the sweet sound of Your flute, to
which the Vedas and the six Vedangas respectfully bow down, which the demigoddesses of the
Upanisads respectfully place upon their parted hair, and which the sacred syllable om respectfully
glorifies with a happy heart, bring transcendental happiness to us all.
38 O moon shining in the family of Maharaja Nanda, O Lord who breaks the sleep of repeated birth
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and death, O Lord whose splendid teeth defeat the jasmine flowers, O Lord who kills the demons,
O Lord who breaks the festival of the god of love, O Lord the narration of whose pastimes is as
sweet as nectar, O Lord who enjoys transcendental amorous pastimes in the charming forest groves
filled with blossoming jasmine flowers, flowering vines and humming bees, O Lord who stays in the
company of Your charming friends, O Lord whose transcendental limbs glisten with happiness, O
Lord who delights in transcendental amorous pastimes, O Lord whose sweet music is as charming
as the singing of a maddened cuckoo, O fragrant Lord, O Lord delighted by the forest flowers, O
Lord who tore apart the demon yaksa Sankhacuda, O Lord expert in battle, O Lord whose hair is
handsomely decorated with a peacock feather, O Lord who crushes into powder the material
desires of Your surrendered devotees, O hero, O Lord Krishna, please stand in my heart.
O Lord Krishna, Your flute overwhelms both friends and enemy alike. The one it charms with
friendly waves of nectar, and the other it poisons with the most dangerous sound.
39 O Lord who leads the demons to liberation, O Lord who possesses limitless auspicious mercy, O
Lord whose ankle-bells jingle like the twang of the bow held by the god of love, who shoots arrows
of flowers, O hero.
May Lord Krishna, who tore apart the ferocious enemy (Kuvalayapida) sent by Kamsa, and who, by
violently dancing in the arena, killed the tigerlike wrestlers, stay in the white lotus of your heart.
40 All glories, all glories to You, O Lord expert at playing the flute, O Lord whose restless, love
filled eyes defeat the autumn lotus flowers, O Lord who steals away the peaceful composure of the
wives of the Siddhas and Caranas, O Lord decorated with splendid jewel necklaces and earrings, O
Lord who stays on splendid Govardhana Hill, which glistens with many pleasant lakes, O Lord
whose transcendental form decorates Your decorations, O Lord who found and killed the bull-
demon Aristasura, O Lord who wears a peacock feather in Your splendid, curling hair, O Lord
whose face is more splendid than a host of moons, O Lord who enjoys amorous battle in a cottage
in the forest grove, O Lord whose arms are two bold snakes eager to enjoy the nectar happiness of
embraces, O Lord who is like a moving young tamala tree, O Lord who sincerely and expertly fulfils
all the desires of the cowherd people, O Lord who holds a staff in Your right hand, O Lord whose
splendor eclipses millions of suns and moons, O Lord who is decorated with handsome tilaka
drawn with the yellow pigment gorocana, O Lord whose transcendental qualities delight Ananta
Sesa, Brahma, Sanaka Kumara, and Sanandana Kumara, O handsome hero, please fill me with
transcendental happiness.
O Lord, when the reddened, expanded sun of Your glory rises, the darkness of the demons flees to
hide in caves.
41 O Lord who enjoys embracing the young gopis by the shore of the Yamuna, O Lord whose limbs
glisten with the great waves of the nectar mellows of Your transcendental amorous pastimes, O
hero, when the frightened demons headed by Arista, Vatsa and Kesi, saw Your kindness to the
cows and other animals, they abandoned all pride and assumed the forms of animals.
42 O Lord with handsome hair, O Lord prayed to by Brahma, Siva, and Ananta Sesa, O Lord who
has no material qualities, O Lord who has countless transcendental qualities, O hero of
transcendental pastimes, O Lord who ferociously fought with the Kaliya serpent, O joy of Gokula,
O Lord who dutifully bows down before Nanda Maharaja, O giver of intense transcendental bliss,
O enchanter of the god of love, O Lord who drove away the pride of the young girls proud of their
exquisite beauty, O graceful artist in the rasa dance, O Lord surrounded by fair-complexioned,
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buxom, beautiful girls, O Lord who stays with them in a hundred forest groves, O Lord who pleases
the young gopis, O Lord worshipped by exquisitely beautiful Shri Radhika, O Lord who dallies with
the shy gopis, O Lord whose crown is tilted, O Lord exhausted by enjoying many pastimes, O Lord
whose eyes are filled with transcendental desire, O Lord whose eyes are red with anger, O Lord who
grants liberation to the demons, O Lord to whom the whole world bows down, O protector of the
gopas, O happiness of the poets, O abode of mercy, O hero, please protect me.
O Lord who wears a peacock feather crown, even though You defeat them, make them foam at the
mouth with exhaustion, bind them, frighten them, and kill them, You still grant liberation to Your
enemies.
43 O Lord whose sweet pastimes are filled with love, O Lord who is worshipped and served by the
gopas, O Krishna, Your hair, decorated with a new peacock feather, and appearing as a wonderful
sharp dagger carried by the god of love, who holds a bow of flowers, now agitates the doe-eyed
gopis.
44 O Lord, seeing Your power in battle, the frightened demons pierced the coverings of the material
universe and fled far away.
45 O Lord whose glance removes the pride of the proud girls, O sun that torments the owls of the
demons, O Lord worshipped by the dindima playing demigods, O Lord who has two splendid bolts
that are Your powerful arms, O Lord whose glance charmed the hearts of the young girls initiated
for the sacrifice, O Lord who has a very gentle and splendid smile, O Lord who, by lifting the hill,
destroyed the darkness of pride that had swallowed up King Indra, O Lord dressed in charming,
splendid, colorful garments, O Lord who defeated the great power of the Kesi demon, O Lord who
speaks very sweetly, O Lord who brings a great festival of happiness to the demigod Siva, O Lord
whose flute is praised by the prayers of Brahma, O Lord who removed the earrings from Kamsa's
wives, O Lord whose restless handsome eyes were tossed by waves of happiness in the dancing
arena, O Lord made restless by the appearance of the god of love, O Lord who stole the gopis'
garments, O Lord whose great festival in the dancing arena is glorified in the dramas of great poets,
O slayer of repeated birth and death, please deliver me. O eternal hero, please glance upon me. May
Lord Krishna's armlet-decorated left arm, which is a thunderbolt chisel that broke the great stone of
the horse-demon Kesi, and made its dreadful teeth fall out, make us expert in pure devotional
service.
46 O Krishna, O Lord who is harsh to the demons, O Lord pleased by the young gopis, O Lord
conquered by their charming fragrance, please appear before me.
O Lord even, though I have now come to the time of life that brings blindness and old-age, Your
auspicious mercy has not yet come to me.
47 All glories to You, O Lord as splendid and handsome as a host of monsoon clouds, O Lord whose
handsome and gentle smiles and laughter are like splendid and pure moonlight, O Lord who kisses
the moon faces of the doe-eyed gopis, O Lord whose glistening eyes play like restless khanjana birds,
O most expert tactician in the arts of amorous battle, O Lord who has been made into a jester by the
great cleverness of affectionate Shrimati Radhika, O Lord whose peerless flute music charms the
young gopis, O Lord whose eternal sweetness delights the demigods, O Lord who wears a garland of
peacock feathers in Your curling hair, O Lord whose jeweled, swinging, shark-shaped earrings
dance about Your ears, O Lord who dances with great energy and enthusiasm, O Lord the splendor
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of whose teeth has conquered the white rice grains, O Lord who wears a beautiful dadimi flower in
Your ear, O Lord whose leaf-flute has enchanted the restless calves with its sweet, soft sound!
May Lord Krishna, whose disarrayed hair is decorated with bunches of punnaga flowers and a
crown of peacock feathers, whose complexion is as splendid as sapphires and who stands like a god
of love in the forest by the Yamuna's shore, protect me.
48 All glories to You, O Lord who is dear to Garga Muni, O Lord glorified by the demigod Siva, O
hero, O Lord who is submissive to the devotees who taste the nectar of eternal love for You!
O Lord Krishna, all glories to Your horn's sound, which can be heard from very far away, and
which has become the initiating and instructing spiritual master of the demons' wives, teaching
them how to follow the vows of widowhood.
49 O Lord whose hair is decorated with a multitude of flowers, O Lord whose nails have defeated
the diamond mirrors, O Lord whose soldiers delighted the people with their prowess in battle, O
Lord whose ferocious fighting is like the most graceful dance, O Lord whose feet crushed the angry
Kaliya serpent, O shelter of all the cowherd people, O Lord whose happy eyes are charming and
gladdening, O Lord who rests in the cave of a hill, O Lord who delights the young Gopis, O Lord
expert at fighting lovers' quarrels, O Lord who kills the troublesome demons, O Lord whose pure
words full the world with nectar, O Lord whose soft, splendid, pure smile is a Kumuda flower, O
Lord whose charming face is a Kamala flower, O Lord whose moving locks of hair are like black
bees, O Lord who wears tilaka drawn in splendid Kunkuma, O Lord who stole the hidden jar of
yogurt, O unconquerable Lord, O hero, please always splendidly display Your pastimes in my heart.
O Krishna, all glories to Your horn's thunder, which is the life and soul of Your Cataka bird friends,
the delight of the demigod peacocks, and the source of fear for the demon swans.
50 O Supreme Person, O hero, O Lord who stands on the wonderful shore of the Yamuna, O Lord
whose flute-music floods the world, O Lord who likes to hear the lowing of the Surabhi cows, O
hero, all glories to Your powerful arms, which are the shelter of all the worlds, and which tore the
demons apart with such ferocious violence that everyone thought all powerful Lord Nrsimhadeva
had suddenly appeared.
51 O Murari (Krishna)! How wonderful it is that although the demons, who are always envious of
the demigods, have failed to penetrate Your military phalanx, they have penetrated the region of
mitra, the sun-globe.
Note: This translation is taken from Nectar of Devotion (page 195), where Shrila Prabhupada
explains: "The word mitra is used metaphorically. Mitra means the sun-globe, and mitra also means
friend. The demons who opposed Krishna as enemies wanted to penetrate His military phalanx; but
instead of doing this, they died in battle, and the result was that they penetrated the planet mitra, or
the sun-planet. In other words, they entered into the Brahman effulgence. The example of the sun-
planet is given here because the sun is ever-illuminating, like the spiritual sky, where there are
innumerable illuminating Vaikuntha planets, the enemies of Krishna were killed, and instead of
penetrating Krishna's phalanx, they entered into the friendly atmosphere of the spiritual effulgence.
That is the mercy of Krishna, and therefore He is known as the deliverer of His enemies also."
52 O boat that carries the living entities across the ocean of sin, O Lord who enjoys wonderful
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transcendental pastimes, O protector of the innocent, O Lord who protected the Vidyadhara who
had taken the body of a serpent, O protector in battle, O supremely purifying Lord, O scythe that
cuts down the sufferings of material bondage, O Lord unlimitedly famous in all the worlds, O
supremely intelligent Lord, O supremely strong Lord, O original spiritual master, O best of all, O
gentle Lord, O Lord who never falls down, O Lord who is very far from the material mind, O Lord
who in every pastime is always handsome and charming, O Lord who stays with Balarama, O
splendid Lord, O Lord free from anger, O ornament of the universe, O glorious Lord, O killer of the
Madhu demon, O Lord Hari, O enemy of the Mura demon, O limitless Lord who cannot be
perfectly understood even by the demigod Siva, O eternal Lord, O playful Lord, O Lord who kills
the enemies of the demigods, O Lord who plays in the waves of the Yamuna, O Lord who brought
transcendental happiness to Garuda by exiling the Kaliya serpent to the ocean, O Lord who stays in
the caves of the best hills, O Lord who goes to the rendezvous, O Lord who stays with Your beloved,
O splendid Lord, O very handsome Lord, O peaceful Lord, O end of Your enemies, O killer of the
demons, O unlimited Lord, O Lord who has very handsome teeth, O Lord who smiles and laughs
from the corners of Your eyes, O king of spring, O Lord eternally worshipped and served by the
devotees, O hero, I continually worship and serve You.
O Mukunda (Krishna), by drinking even a fraction of a drop of the ocean of Your transcendental
handsomeness what pious girls will not become enchanted and filled with desire? May Your
handsome smiles, the vigorous dancing of the flowering vines of Your eyebrows, the waves of Your
playful sidelong glances, and all Your enchanting quality extend Your kingdom very far.
53 O Lord who enjoys the rasa dance on the charming shore of the river bank, O Lord who plays
"soldiers" with the cowherd boys, O Lord dressed in yellow garments, O Lord who holds a lotus in
Your hand, O killer of the demons, O Lord who enjoys transcendental pastimes in the forest, O best
of heroes, O playful joking Lord, O Lord Krishna, all glories to You!
The elephant of my mind is drowning in the insurmountable waves of material illusion. Strongly
held by the ferocious crocodile of the threefold miseries, it anxiously cries with fear in its heart. O
Lord Hari (Krishna), please rescue it with Your glowing Sudarsana cakra, which cuts the sufferings
of the demigods to pieces.
54 O Lord to whom the demigod Siva bows down, O Lord who angrily turned the wives of the
demons into widows, O cowherd boy, O Lord dressed in elegant silk garments, O killer of Bakasura,
O Lord decorated by the most expert artists, O Lord who pleases Nanda Maharaja with Your
transcendental pastimes, O Lord who is an ocean of the nectar of intense transcendental love, O
hero, O Lord who happily accepts the prayers, singing, music, and dancing offered for Your
pleasure, O Lord a drop of the great waves of whose handsomeness captivates everyone, O Lord
who delights the earth, O Lord who cripples the demons, O mountain that crushed the pride of the
Kaliya snake, O benefactor of the surabhi cows, O Lord who is merciful to Your kinsmen, O Lord
who lifted the king of hills, O Lord who enchants everyone with Your handsomeness, O Lord who
stole the garments and left the young girls to stand in the water, O thief who stole the jewel of the
most fortunate Gopi's heart, O Lord who enjoys transcendental pastimes in the heart of that most
fortunate gopi, O Lord whose garments are as splendid as lightning, O Lord who protects the
devotees trembling in fear of the cycle of repeated birth and death, O Lord blossoming with
happiness, O effulgent Lord, O hero.
May Shri Krishna, the king of the forest and the merciful physician who, in the mortar and pestle of
single combat, crushed the demons causing pain to the cows and cowherd boys, and rolled them
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into a pill to cure the forest of Vrndavana, give transcendental happiness to you all.
55 O Lord whose glistening black hair is decorated with a peacock feather, O Lord whose
handsome form is anointed with sandal paste, O Lord who broke the mystic powers of the demons,
O Lord whose splendidly handsome form is decorated with ornaments, O Hero, O Lord who
enlivens all the demigods , O Lord who liberates the demons, O Lord who brings a continual
festival of transcendental bliss to the land of Vraja, O killer of the demon Mura, I glorify You.
56 O Mukunda (Krishna), may the moon of Your face, which is flooded with waves of nectar from
Your very charming smiles, which brings violent waves to the ocean of the beautiful gopis' conjugal
bliss, and which turns the candramani jewels of Your devotees' eyes into gushing mountain
streams, bring transcendental happiness to us.
57 O eight-legged sarabha monster who playfully broke the neck of the arrogant Arista demon lion,
O Lord dressed in exquisite silk garments that rival the splendor of new gold, O Lord whose stone
chest is the kinsman of the mountain boulder, O Lord who expertly punished the Kaliya serpent, O
Lord who charmingly plays with a toy ball, O Lord decorated with bhandila and vicalika flowers, O
learned scholar in the science of fighting, O Lord who brings anguish to the fanged demons, O
Lord who weakens the crooked and dishonest, O Lord whose handsome cheeks are decorated with
glittering sapphire shark-shaped earrings, O Lord who delights Your friends with graceful and
enthusiastic dancing in the great Bhandiravana forest, O Lord kissed by Nanda Maharaja, O Lord
whose smile is like a jasmine flower, O fragrant Lord, O auspicious Lord, O Lord from whose
abdomen a host of universes has come, O great garden tool that uprooted the thorn tree of Kamsa,
the demonic king of the Bhojas, O Lord whose merciful sidelong glance is like a great sun that
drives away the dense darkness of any misfortune that may afflict Your surrendered devotees, O
Lord whose handsome face mocks the sweetness of the gentle and cooling autumn moon, O Lord
who is the worshipable Deity of the great sages who consider great treasuries of precious jewels
equal to a pile of dust, O beloved of the gopis, whose lips are very sweet and charming, O Lord
worshipped by the demigod Brahma, O Lord who has given Brahma his post, O hero!
I pray that the monsoon clouds of Lord Krishna's transcendental handsomeness, which please the
cataka birds of the gopis eyes, which continually wash the world with a flood of the nectar of
liberation, which cover both sun and moon, and which are decorated with a charming peacock
feather, may give transcendental happiness to us.
58 O Lord Krishna, O Lord who is always merciful, who scolded the demigod Varuna, who
delighted Your father, whom the saintly devotees proclaim rescues the surrendered devotees from
the illusory potency maya and has an eternal transcendental form as splendid as a dark monsoon
cloud, who, Your transcendental glories described by the pious, and fearlessly killing the powerful
demons, enjoys transcendental pastimes with Your loving devotees, whom, garlanded with flowers,
enjoying transcendental pastimes, and enjoying a festival of transcendental amorous pastimes,
celestials demigoddesses desire to attain, of whom, because You are a flood of transcendental
prowess, because Your bodily splendour eclipses the sun, and because You are a powerful warrior,
Your enemy is afraid, even when You are far away, who, splendidly handsome, the crown jewel of
all existence, Your transcendental limbs effulgent, and Your restless eyes filled with sidelong
glances, holds a flute in Your hand, and who, effulgent, splendidly smiling, charming, and playful,
is the object of the auspicious love of the beautiful-eyed gopis, O fear of the demons, O Lord who is
very kind and compassionate to whomever remains always steady in Your devotional service, O
Lord who steals away all the fears of Vraja, O hero, all glories to You! All glories to You!
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All glories to the auspicious, wave-filled river of Lord Krishna's mercy, a river the great swans of
advanced spiritualists yearn to attain, a river where the cakravaka birds of the devotees splash and
play.
59 O Lord delighted by the joking words of Your friends, O affectionate lover of Shrimati
Radharani, O blissful Lord, O hero, O Lord of Mathura, O sweet Lord, O husband of the goddess of
fortune, O charming flutist, O enchanter of the god of love, please cheerfully crush the great
illusion of my heart.
60 O infallible Lord, all glories to You! All glories to You, O Lord who is compassionate to the
suffering, O Lord who stopped the sacrifice to Indra, O Lord who stopped the torrential rains, O
splendidly handsome and playful Lord, O powerful and heroic Lord, O supremely opulent Lord, O
Lord who is very merciful to the demigods, O Lord whose mercy is sometimes seen, just as the
letter l is only rarely seen in the Sanskrit language, O Lord who remains invisible to those who have
not received Your mercy, just as the letter l exists only theoretically and is never actually seen in the
Sanskrit language, O Lord who makes the cowherd people prosper, O Lord as splendid as a host of
moons, O splendidly powerful Lord, O Lord always free of anger, O Lord who has handsome broad
shoulders, O Lord who has handsome broad shoulders, O Lord dressed in golden garments, O Lord
who has bracelets on His hands, O Lord who broke the greatest demons, O Lord whose walking has
defeated the most graceful elephant, O Lord whose turban and upper garment are anointed with
kunkuma, O Lord fond of playing the flute, O Lord with restlessly moving flowering vine eyebrows,
O Lord who cheated hundreds of pious Gopis, O Lord prayed to by the demigod Brahma, O Lord
decorated with shark-shaped earrings, O Lord who plays a leaf flute, O king who binds the earth to
His instructions, O Lord whose moonlike face dispels the darkness of a host of clouds, O Lord who
plays a large Dhakka drum with the palm of Your hand, O Lord who lifted up the great hill with the
small finger of Your left hand, O Lord whose restless eyes condemn the Khanjana birds, O Lord
who crushes the demons, O Lord who brings prosperity to the Surabhi cows, O abode of happiness
for Nanda Maharaja, O Lord whose feet are like lotus flowers, O Lord who was pleased by the
prayers of the Kaliya serpent, O Lord who enjoys playing with Your friends, O lord with handsome
curling locks of hair, O Lord decorated with a handsome garland, O Lord who carries a stick under
His splendid arm, O Lord whose handsome face is like a lotus flower, O Lord who pleases the
cowherd people with Your charming playfulness and expert intelligence, O Lord whose activities
are the source of transcendental bliss, O Lord surrounded by bumblebees, O Lord who holds a lotus
flower, O brother of Balarama, O Lord who possesses a great multitude of blissful transcendental
qualities, O hero!
I pray that Lord Krishna, who wears a flower-bud on His ear, who is as handsome as the god of
love, who makes the Kila-kincita ecstasy sprout and bloom in His beloved Gopis, who is an ocean
of transcendental fame, and who in His youth, His anger multiplied millions of times, playfully
leaped like a lion and brought great suffering to Kamsa, the king of the Kukuras, may grant our
desire.
61 O Lord who walks by the shore of the Yamuna, O Lord who stole the garments of the fair-
complexioned Gopis, who had faithfully observed a vow to worship goddess Gauri, O Lord whose
hands became two thieves, O hero, O Lord who moves in the marketplace of love, O Lord who cuts
the throats of the harsh demon kings and soldiers, O Lord whose garment is anointed with
Kunkuma, please dance within my heart.
62 O Lord who with Your moving feet killed the Kakatasura demon, O Lord who killed the
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washer man (of Kamsa), O Lord who brought the enemy's army under submission, O Lord who
dances on the splendid hill, O Lord who wears a new bracelet made of gold and emeralds, O Lord
who pretended to cry, O Lord who with the soft soles of Your dancing feet broke the yogurt pot, O
Lord who made the Sakatasura demon become very heavy, O Lord whose broad hips are covered
by a garment as splendid as a great mass of gold, O Lord who has curling hair, O Lord who
gracefully dances in a banyan tree overspread with many branches and tender new shoots moving
to and fro by the shore of the Yamuna, O Lord who cheats the young Gopis, O hero, all glories to
You!
O Lord who, with the tender new sprout of Your dancing, punished the formidable serpent demon
Kaliya, O Lord surrounded by Your kinsmen in Vraja, O Lord who killed the demons who brought
chaos to the earth, all glories to You!
63 O Lord whose ankle bells jingle, O Lord whose nails are sharp, O Lord whose teeth have
defeated the splendid Sikhara jewels, I am drowning in the painful, fathomless whirlpool of
repeated birth and death. O Lord, O friend of the shelterless, O effulgent moon of mercy, please,
this one time, quickly extend Your hand to save me.
64 Now that we have become Your devotees, Your holy names have created a jubilant festival in out
mouths. Your bodily splendour, like a dark rain cloud, has now become the black ointment of our
eyes, and the music of Your flute has become the ornament of our ears. We no longer take pleasure
in material desires. O Almighty Lord, material desires no longer appear beautiful to us.
65 May he who reads this Govinda-virudavali, vibrating it within his throat, become a perfect,
faultless and staunch devotee of Lord Krishna.
66 Lord Vasudeva (Krishna) becomes very pleased when He is glorified by the recitation of this
beautiful and delightful Govinda-virudavali, which is filled with the description of His
transcendental qualities.
67 Lord Hari (Krishna) becomes very quickly pleased with a person who, residing in the district of
Mathura, glorifies Him with this beautiful and delightful Govinda-virudavali.
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Chapter 18
Sri Krsna's Makara earrings
Lord Krsna is described to wear Makara earrings:
In Govinda Lilamrta it is stated:
Govinda Lilamrta/ Nisanta Lila-1 Sri Yugala-Kisora Rise:

1/56 Krishna's eyes are tired and intoxicated, His body is covered with nail marks and smeared
with black mascara, yet He smells like a fragrant lotus! Curling hairs decorated His forehead, plus
mind-teasing Makara earrings dance over His glossy cheeks, but herein lies a cunning sweet smile!
Seeing Krishna's face thus captivatingly displayed, Radha again becomes pierced by Kamadeva's
arrows!
Srila Raghunath das Goswami has stated:
The powerful Gopala Raja, who extends the soothing moonlight of His Makara earings from His
ears, that are like Cupid's ropes that are eager to bind up the two adolescent Cakora-birds of
bashful Radhika's restless eyes, is beautifully shining on a throne on Govardhana Hill. (Raghunatha
Das Goswami, Sri Gopal Raja Stotram, 8)
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In Bhagavad Gita, Sri Krsna has stated:
Text 31
pavanah pavatam asmi
ramah shastra-bhrtam aham
jhasanam makaras casmi
srotasam asmi jahnavi
SYNONYMS
pavanah -- the wind; pavatam -- of all that purifies; asmi -- I am; ramah -- Rama; sastra-bhritam --
of the carriers of weapons; aham -- I am; jhashanam -- of all fish; makarah -- the shark; ca -- also;
asmi -- I am; srotasam -- of flowing rivers; asmi -- I am; jahnavi -- the River Ganges.
Translation
Of purifiers I am the wind, of the wielders of weapons I am Rama, of fishes I am the shark, and of
Commentary by Srila Prabhupada

the shark represents Krishna.
Commentary by Sri Visvanatha Cakravarti Thakur

Of moving or purifying agents, I am the wind. Among bearers of weapons, I am Parasurama. He is
suitable as a vibhuti because he is an avesavatara, and because he is an outstanding jiva among
those who have been given powers by the Lord. Padma Purana quoted in Bhagavatamrta says "O
devi, I have recited to you the story of Parasurama, a saktyavesa avatara of the Lord." Also it says,
"He took birth as an empowered jiva." The characteristics of the avesavatara are also mentioned in
the Bhagavatamrta. "Where a jiva is filled with portions of jnana sakti or other sakti of the Lord, he
is called avesavatara." (Laghu Bhagavatamrta 1.4 .39, 1.4.38, 1.1.18) Among fish (jhasanam), I am
the makara, a special type of fish. Among rivers (srotasam), I am the Ganga.
Commentary by Sri Sridhara Swami of Rudra Sampradaya:

Of purifiers Lord Krishna’s vibhuti or divine, transcendental opulence is the wind. Of wielders of
weapons His vibhuti is Parasurama who slew in battle all the ksatriyas or warriors class 21 times
with His mighty axe. Among fish His vibhuti is a particular fish that can swallow a whole whale and
lives in the deepest part of the ocean known as Makara and amongst all rivers, Lord Krishna’s
vibhuti is jahnavi a name of the holy Ganga.
So here Srila Prabhupada has translated Makarah with shark and Srila Visvanatha Chakravarti
Thakura has not gone into explaining what is the Makara. Is the Makarah a huge prehistoric shark-
like Megalodon?
In the Natural History Museum in Washington DC you can see some skeletons of this Megalodon.
In Srimad Bhagavatam we find this sloka:
Śrīmad Bhāgavatam 12.9.16
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kṣut-tṛṭ-parīto makarais timiṅgilair
upadruto vīci-nabhasvatāhataḥ
tamasy apāre patito bhraman diśo
na veda khaṁ gāṁ ca pariśrameṣitaḥ
SYNONYMS
kṣut — by hunger; tṛṭ — and thirst; parītaḥ — enveloped; makaraiḥ — by the makaras, a species
of monster crocodile; timiṅgilaiḥ — and by the timiṅgila, a variety of huge fish that eats whales;
upadrutaḥ — harassed; vīci — by the waves; nabhasvatā — and the wind; āhataḥ — tormented;
tamasi — in the darkness; apāre — which was unlimited; patitaḥ — having fallen; bhraman —
wandering; diśaḥ — the directions; na veda — did not recognize; kham — the sky; gām — the
earth; ca — and; pariśrama-iṣitaḥ — overcome by exhaustion.
TRANSLATION
Tormented by hunger and thirst, attacked by monstrous makaras and timińgila fish and battered
by the wind and waves, he moved aimlessly through the infinite darkness into which he had fallen.
As he grew increasingly exhausted, he lost all sense of direction and could not tell the sky from the
earth.
Srila Sridhara Swami has in his commentary to the Bhagavad Gita stated:
"Among fish His Vibhuti is a particular fish that can swallow a whole whale and lives in the deepest
part of the ocean known as Makara"
The word for word translation done by Hrdayananda Maharaja does not state shark because
modern opinion of the Makara is like a giant crocodile.
Sri Nrsingha Maharaja has his ideas about this as well, you can see his article on the internet about
this.
So how does these Makhara earrings of Krsna really look like?
In Vrindavana the Radha Shyamasundara temple, the deities of Shyamananda as having these
beautiful silver Makara earrings and they make them in other ways also.
The Makara earrings are described by Sri Sri Radha Krsna's parrots in the 16 chapter of Govinda
Lilamrta:
"Krishna's ears, that wear beautiful Makara-earrings, defeat the shape of the halfmoon-shaped
cakes or the wonderful clods of Kusa-grass. It's brilliant rays swallow the eyes and minds of
everyone in the world. The small holes in Krishna's ears that became lengthened by carrying His
earrings, are like holes in the nets that catch the eyes of all the ladies of the world, the net that the
hunter Cupid spread out to catch the gopis' doe like minds, or the ropes that bind the wagtailbirds
of Shri Radhika's eyes. May Madhava's ears, that are always eager to hear Gandharvika's proud
jokes and criticisms and the nectarean beverage of Her crooked words, that are beautifully reddish
inside and that are at equal height, be manifest in my heart." (83-85)
Srila Krsna das Kaviraja has described these earrings in this beautiful way:
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ganda-tandavati-panditandajesha-kundalash
candra-padma-shanda-garva-khandanasya-mandalah
ballavishu vardhitatma-gudha-bhava-bandhanah
svanghri-dasyado ’stu me sa ballavendra-nandanah (2)
On Shri Krishna’s cheeks dangle makara-shaped earrings that are most expert in dancing,
His face shatters the pride of the full moon and all varieties of lotuses, and He forever
tightens the shackle of His secret moods of love upon the vraja-gopis. May that Shri
Krishna, son of the king of the cowherd men, bestow upon me the service of His lotus feet
Mother Ganga always ride a Makara and Sri Varuna the demigod of water.
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Chapter 19
Krsna Karnamrta
Lord Caitanya brought two books from His trip to South India one was Krsna karnamrta the other
was Brahma Samhita. Lord Caitanya was very fond of Krsna Karnamrta and would listen to it
regularly. Srila Bhaktisiddhanta Prabhupada commented on Brahma Samhita and so did Srila Jiva
Goswami. Srila Bhaktisiddhanta Prabhupada suggested daily chant the Brahma Samhita (along
with also daily chanting 64 rounds of the Hare Krsna Mahamantra).
Lord Caitanya would hear the Krsna karnamrta in the Gambhira with Svarupa Damodara,
Ramananda Raya, and Sri Gadadhara Pandit, He would feel mad separation from Krsna called
unmatta. This Krsna Karnamrta is essential reading for all the Bhaktas of Lord Gauranga. It is
called Krsna karnamrta because Krsna listens carefully to Krsna karnamrta it is nectar to His ears.
Lord Caitanya relished Gita Govinda and Krsna Karnamrta unlimitedly and we should also hear
and chant them, and discuss them with the vaisnavas. My beloved Gurudeva made a commentary
to Gita Govinda but has not mentioned much about Krsna karnamrta, some of Srila
Bhaktisiddhanta Prabhupadas disciples wrote a commentary to Krsna Karnamrta like Yayati
Maharaja. However as he found many faults with our beloved Srila Prabhupada, not based on
sastra but of jealousy of his spreading KC all over the world, I can not touch his commentary. I
asked my Gurudeva one time about this. He said well he has given commentary to Krsna
Karnamrta so we must pray his offenses to Swamiji will go away.
Srila Narayana Maharaja sometimes called Srila Prabhupada for Swamiji, he loved how western
devotees had glorified Srila Prabhupada calling him Swamiji. In Vraja, Bilvamangala Thakura
meditated on Radha Krsna at Brahma kunda where he wrote Krsna Karnamrta, very close to there
is the temple of Radha Govinda, we should meditate that Rupa Goswamis Sri Sri Radha
Govindadeva is still there eternally, how can we tolerate to think they left for Jaipur, Brajendra
Nandana never leaves Vraja, He never takes a step outside of Vraja.
Krishna Karnamrita
|| Śrī Kṛṣṇa-karṇāmṛtam ||
(Nectar to the ears of Lord Kṛṣṇa)
by Śrīla Bilvamaṅgala Ṭhākura
This work was created by Sage Śrī-Līlā-Śuka, also known as Bilvamaṅgala-Ṭhākura
Text 1*
cintāmaṇir jayati somagirir gurur me
śikṣā-guruś ca bhagavān śikhi-piñcha-mauliḥ |
yat-pāda-kalpa-taru-pallava-śekhareṣu
līlā-svayaṁvara-rasaṁ labhate jaya-śrīḥ ||1||
(vasanta-tilaka)
All glories to Cintāmaṇi and my initiating spiritual master, Somagiri. All glories to my instructing
spiritual master, the Supreme Personality of Godhead, who wears peacock feathers in His crown.
Under the shade of His lotus feet, which are like desire trees, Jayaśrī (Rādhārāṇī) enjoys the
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transcendental mellow of an eternal consort.
Text 2
asti svas-taruṇī-karāgra-vigalat-kalpa-prasūnāplutaṁ
vastu prastuta-veṇu-nāda-laharī-nirvāṇa-nirvyākulam |
srasta-srasta-niruddha-nīvi-vilasad-gopī-sahasrāvṛtaṁ
hasta-nyasta-natāpavargam akhilodāraṁ kiśorākṛti ||2||
(śārdūla-vikrīḍita)
There is an entity who has the appearance of an adolescent boy, and who is being inundated with
desire-tree flowers falling from the fingertips of the damsels of heaven. That boy is completely
carefree, situated in transcendental beatitude, as He sends forth waves of sound from His famed
flute. He is encircled by thousands of effulgent milkmaids, whose garments are becoming loose
again and again (from their extreme pleasure at hearing the flute) and who are trying to hold them
up. That adolescent boy, the pinnacle of munificence, places liberation from birth and death into
the hands of His surrendered devotees.
Text 3
cāturyaika-nidāna-sīma-capalāpāṅga-cchaṭā-mantharaṁ
lāvaṇyāmṛta-vīci-lolita-dṛśaṁ lakṣmī-kaṭākṣādṛtam |
kālindī-pulināṅgana-praṇayinaṁ kāmāvatārāṅkuraṁ
bālaṁ nīlam amī vayaṁ madhurima-svārājyam ārādhnumaḥ ||3||
We worship that dark bluish young boy, in whom culminate the principal stimuli for amorous love,
who causes Rādhā to become languid with the beauty of His dancing sidelong glances, and who in
turn becomes languid with love when Śrī Rādhā and Her friends cast their sidelong glances at Him.
That boy's beauty, like waves of nectar, engenders an extreme thirst in the eyes of Rādhā and Her
companions, and, conversely, their nectarous beauty makes Him thirsty to see them. He is
affectionately worshiped by Rādhā's wistful glances, and He enjoys loving pastimes with Rādhā
and Her friends on the bank of the Yamunā. We worship that young bluish boy, the source of the
god of love, who has attained unchallenged dominion over love's sweetness.
Text 4
barhottaṁsa-vilāsa-kuntala-bharaṁ mādhurya-magnānanaṁ
pronmīlan-nava-yauvanaṁ pravilasad-veṇu-praṇādāmṛtam |
āpīna-stana-kuṭmalābhir abhito gopībhir ārādhitaṁ
jyotiś cetasi naś cakāstu jagatām ekābhirāmādbhutam ||4||
Let the effulgence personified (i.e., Kṛṣṇa) shine within our hearts. He is wearing a bright peacock
plume on His head, His face is steeped in sweet beauty, His fresh youthfulness is bursting forth,
and His flute is pouring out murmuring, nectarous sounds of rapture. On all sides the milkmaids of
Vraja, who have blooming, budlike breasts, worship Him in adoration. Indeed, He is, amazingly,
the only enjoyer and the only source of enjoyment in the entire universe.
Text 5
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madhuratara-smitāmṛta-vimugdha-mukhāmburuhaṁ
mada-śikhi-piñchita-manojña-kaca-pracayam |
viṣaya-viṣāmiṣa-grasana-gṛdhnuni cetasi me
vipula-vilocanaṁ kim api dhāma cakāstu ciram ||5||
(kokilaka)
Śrī Kṛṣṇa's eyes are long like petals of a blooming lotus, and His very charming lotus-like face is
made all the more charming by His extremely beautiful and sweet, nectarous smiles. His profuse
curling locks look delightful with their decoration of a proud peacock's tail-feather. Let Him, the
embodiment of all effulgence, forever shine within my heart, which is (outwardly) greedy for the
poisonous meat of sense objects, [or (inwardly) greedy for the beauty of Śrī Kṛṣṇa, a beauty that
binds the devotee's mind and causes burning pain at the time of separation from Him.]
comment : This shows the humility of Srila Bilvamangal Thakura he used to be very attracted to a
prostitute Cintamani that he offers respect to in his introduction vers as his Vartma pradaksa Guru
she told him to surrender to Krsna and go to Vrindavana. Soma Giri, was his Diksa guru in the line
of Sri Visnu Swami in the Rudra Sampradaya.Srila Krsna das Kaviraja Goswami wrote a
commentary on Krsna Karnamrta but I have sadly not seen an english translation of this
commentary
Text 6
mukulāyamāna-nayanāmbujaṁ vibho
muralī-nināda-makaranda-nirbharam |
mukurāyamāṇa-mṛdu-gaṇḍa-maṇḍalaṁ
mukha-paṅkajaṁ manasi me vijṛmbhatām ||6||
(mañju-bhāṣiṇī)
May the lotus of my Lord's face blossom within [the lake of] my mind. The eyes of that face
resemble lotus buds, being half-closed, and the delicate mirror-like orbs of its cheeks are puffed
with the nectarous honey of the flute-sound.
Text 7
kamanīya-kiśora-mugdha-mūrteḥ
kala-veṇu-kvaṇitādṛtānanendoḥ |
mama vāci vijṛmbhatāṁ murārer
madhurimaḥ kaṇikāpi kāpi kāpi ||7||
(aupacchandasika)
Let my words express even a tiny particle of a particle of a particle of the luscious beauty of
Murāri, whose artless adolescent figure enraptures me, and whose moon-face is worshiped by the
soft melodies of His flute.
Text 8
mada-śikhaṇḍi-śikhaṇda-vibhūṣaṇaṁ
madana-manthara-mugdha-mukhāmbujam |
vraja-vadhū-nayanāñjana-rañjitaṁ
vijayatāṁ mama vāṅ-maya-jīvitam ||8||
(druta-vilambita)
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All glories to [Kṛṣṇa] the life of my words! The collyrium from the eyes of the young girls of Vraja
decorates His charming lotus face, which is languid with love, and an impassioned peacock's
feather adorns His head.
comment: The collyrium of the Gopis is described as dark though in Vrindavana, i was once told
that sometimes that collyrium looked like molten gold around the eyes of the Gopis like a kind of
masscara made of gold, but I never saw this mentioned in sastra. Just like Krsna as a child would
be given Kajala around His eyes by his mother Yasoda.
Text 9
pallavāruṇa-pāṇi-paṅkaja-saṅgi-veṇu-ravākulaṁ
phulla-pāṭala-pāṭalī-parivādi-pāda-saroruham |
ullasan-madhurādhara-dyuti-mañjarī-sarasānanaṁ
vallavī-kuca-kumbha-kuṅkuma-paṅkilaṁ prabhum āśraye ||9||
(ceccarī)
I take shelter of the Lord [Krṣṇa], who becomes agitated with passion when He hears the sound of
His own flute, held in His lotus hands, which resemble newly sprouted reddish twigs. His lotus feet
reproach fully blossomed pāṭalī flowers with their beauty, and His amiable face sends forth
blossoms of brilliance from His delightfully sweet lips. He is smeared with the kuṅkuma powder
from the milkmaids' pitcher-like breasts.
Text 10
apāṅga-rekhābhir abhaṅgurābhir
anaṅga-rekhā-rasa-rañjitābhiḥ |
anukṣaṇaṁ vallava-sundarībhir
abhyasyamānaṁ vibhum āśrayāmaḥ ||10||
(upajāti)
I take shelter of my Lord [Kṛṣṇa], whom the beautiful milkmaids worship at every moment with
unbroken sidelong glances from eyes tinged red with passion.
Text 11
hṛdaye mama hṛdya-vibhramāṇāṁ
hṛdayaṁ harṣa-viśāla-lola-netram |
taruṇaṁ vraja-bāla-sundarīṇāṁ
taralaṁ kiñcana dhāma saṁnidhattām ||11||
(aupaccandasika)
Let that effulgent youth [Kṛṣṇa] come near to my heart. His wantonly restless, wide-open eyes are
full of joy, and, being fully aware of the hearts of the beautiful young girls of Vraja, He fills them
with the fluttering confusions of love. ??He is fickle, yet He is like the central jewel in the necklace
of the milkmaids.
Text 12
nikhila-bhuvana-lakṣmī-nitya-līlāspadābhyāṁ
kamala-vipina-vīthī-garva-sarvaṁ-kaṣābhyām |
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praṇamad abhaya-dāna-prauḍhi-gāḍhādṛtābhyāṁ
kim api vahatu cetaḥ kṛṣṇa-pādāmbujābhyām ||12||
(mālinī)
Let my mind attain some inexpressible beatific bliss from [thinking of] Kṛṣṇa's lotus feet, which
are the home of the eternal pastimes of the most beautiful maidens in all the worlds, which destroy
the pride of whole clusters of lotuses, and which are highly esteemed for their great eagerness in
providing safety for the Lord's humble devotees.
Text 13
praṇaya-pariṇatābhyāṁ śrī-bharālambanābhyāṁ
pratipada-lalitābhyāṁ pratyahaṁ nūtanābhyām |
pratimuhur adhikābhyāṁ prasphural-locanābhyāṁ
pravahatu hṛdaye naḥ prāṇanāthaḥ kiśoraḥ ||13||
(mālinī)
May the Lord of our life, that young boy [Kṛṣṇa], shine incessantly within our hearts. His eyes, full
of love for Rādhā, are the abode of infinite beauty. Every day they appear newer and newer, at
every step they increase their charm and elegance, and at every moment they sparkle more and
more brilliantly.
Text 14
mādhurya-vāridhi-madāmbu-taraṅga-bhaṅgī-
śṛṅgāra-saṅkulita-śīta-kiśora-veṣam |
āmanda-hāsa-lalitānana-candra-bimbam
ānanda-samplavam anu plavatāṁ mano me ||14||
(vasanta-tilaka)
May my mind float along in the flood of bliss emanating from Kṛṣṇa's moonlike face, made
charming by a very mild smile. Kṛṣṇa has the appearance of a young boy, and, beautified by the
waves of His passionate ecstasy breaking in the ocean of sweetness, He soothes all distress.
Text 15
avyāja-mañjula-mukhāmbuja-mugdha-bhāvair
āsvādyamāna-nija-veṇu-vinoda-nādam |
ākrīḍatām aruṇa-pāda-sarojruhābhyām
ārdre madīya-hṛdaye bhuvanārdram ojaḥ ||15||
(vasanta-tilaka)
Let the force [of the flood of bliss emanating from Kṛṣṇa's face], which saturates the whole
universe, play within my heart, which is moistened by contact with Kṛṣṇa's lotus feet, by the
display of charming, artless emotions on His open, lovely lotus face, and by the melody of His
flute, which is relished by Rādhā.
Text 16
maṇi-nūpura-vācālaṁ
vande tac-caraṇaṁ vibhoḥ |
198
lalitāni yadīyāni
lakṣmāṇi vraja-vīthiṣu ||16||
(anuṣṭup)
I bow down to the feet of Lord Kṛṣṇa, whose jewelled anklets tinkle and whose footprints decorate
the paths of Vraja.
Text 17
mama cetasi sphuratu vallavī-vibhor
maṇi-nūpura-praṇayi mañju śiñjitam |
kamalā-vanecara-kalinda-kanyakā-
kalahaṁsa-kaṇṭha-kala-kūjitādṛtam ||17||
May the sweet jingling of the jewelled anklets of Kṛṣṇa, the master of the milkmaids, be manifest
in my mind. Kamalā's [Rādhā's] white swans swimming in the lotus-filled ponds of the Yamunā
accord that sweet jingling a warm welcome with the melodious warbling from their throats.
Text 18
taruṇāruṇa-karuṇāmaya-vipulāyata-nayanaṁ
kamalā-kuca-kalaśī-bhara-vipulīkṛta-pulakam |
muralī-rava-taralīkṛta-muni-mānasa-nalinaṁ
mama khelatu mada-cetasi-madhurādharam amṛtam ||18||
(lalita-gati)
May Kṛṣṇa's nectar-filled sweet lips play in my mind, intoxicated with delight. His broad eyes,
reddish like the rising sun, are full of compassion, His hair is standing on end because of touching
Kamalā's [Rādhā's] heavy, pitcher-like breasts, and He has melted the lotus-like hearts of the sages
with the sound of His flute.
Text 19
āmugdham ardha-nayanāmbuja-cumbyamāna-
harṣākula-vraja-vadhū-madhurānanendoḥ |
ārabdha-veṇu-rava-mātta-kiśora-mūrter
āvirbhavantu mama cetasi ke’pi bhāvāḥ ||19||
(vasanta-tilaka)
May there appear in my mind some of the ecstatic states of very charming Śrī Kṛṣṇa. As He glances
at the milkmaids' sweet moonlike faces, agitating them with joy, He seems to be kissing them with
His half-closed eyes. As He begins sounding His flute, He assumes the attitude of an adolescent
youth.
Text 20
kala-kvaṇita-kaṅkaṇaṁ kara-niruddha-pītāmbaraṁ
klama-prasṛta-kuntalaṁ galita-barha-bhūṣaṁ vibhoḥ |
punaḥ prakṛti-cāpalaṁ praṇayinī-bhujāyantritaṁ
mama sphuratu mānase madana-keli-śayyotthitam ||20||
(pṛthvī)
199
May there awaken in my mind a vision of the Lord arising from the bed of amorous play. The
bracelets of Rādhā and Kṛṣṇa tinkle softly, and Kṛṣṇa's yellow cloth is grasped by Them both.
Their hair is dishevelled from fatigue, and Kṛṣṇa's peacock plume slips from His hair. Again Their
fickle, playful natures manifest, and at last Rādhā holds Kṛṣṇa with Her arms.
Text 21
stoka-stoka-nirudhyamāna-mṛdula-prasyandi-manda-smitaṁ
premodbheda-nirargala-prasṛmara-pravyakta-romodgamam |
śrotuṁ śrotra-manoharaṁ vraja-vadhū-līlā-mitho jalpitaṁ
mithyā-svāpam upāsmahe bhagavataḥ krīḍā-nimīlad-dṛśaḥ ||21||
(śārdūla-vikrīḍitam)
We worship Lord Kṛṣṇa, who is mischievously keeping His eyes closed, pretending to sleep, in
order to hear the milkmaids' playful talks, which are so pleasing to the ear and mind. Though Kṛṣṇa
is trying to restrain Himself, a gentle smile trickles from His lips drop by drop, and He cannot
check the rising tide of love, which causes His hair to begin standing on end.
Text 22
vicitra-patrāṅkura-śāli bālā-
stanāntaraṁ yāma vanāntaraṁ vā |
apāsya vṛndāvana-pāda-lāsyam
upāsyam anyaṁ na vilokayāma ||22||
(upendra-vajrā)
We do not see any object of worship other than Lord Kṛṣṇa, whether He is deeply in thought,
remembering how He decorated the breasts of the resplendent young girl Rādhā with pictures
drawn with leaves and sprouts, or whether He is wandering in Vṛndāvana Forest, which is adorned
with the beauty of His dancing feet.
Text 23
sārdhaṁ samṛddhair amṛtāyamānair
ātāyamānair muralī-ninādaiḥ |
mūrdhābhiṣiktaṁ madhurākṛtīnāṁ
bālaṁ kadā nāma vilokayiṣye ||23||
(indra-vajrā)
When oh when shall I see that young boy Kṛṣṇa, the unchallenged king of those who are
exquisitely beautiful, and when shall I experience along with that vision the flooding nectar of His
flute's sound, endowed with the topmost musical embellishments?
Text 24
śiśirīkurute kadā nu naḥ
śikhara-picchābharaṇaḥ śiśur dṛśoḥ |
yugalaṁ vigalan-madhu-drava-
smita-mudrā-mṛdunā mukhendunā ||24||
(vaitālīya)
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When will that child [Kṛṣṇa], adorned with peacock plumes, soothe and cool our eyes with a vision
of His moonlike face, imbued with gentleness by the trickling honey of His tender smiles?
Text 25
kāruṇya-karbura-kaṭākṣa-nirīkṣaṇena
tāruṇya-saṁvalita-śaiśava-vaibhavena |
āpuṣṇatā bhuvanam adbhuta-vibhrameṇa
śrī-kṛṣṇa-candra śiśirīkuru locanaṁ me ||25||
(vasanta-tilaka)
O moonlike Kṛṣṇa, please soothe and cool my eyes with Your sidelong glances, tinged with mercy;
with the magnificence of your childhood, touched by youth; and with Your wondrous playfulness,
which nourishes the whole universe.
Text 26
kadā vā kālindī-kuvalaya-dala-śyāma-taralāḥ
kaṭākṣā lakṣyante kim api karuṇā-vīci-nicitāḥ |
kadā vā kandarpa-pratibhaṭa-jaṭā-candra-śiśirāḥ
kam apy antas-toṣaṁ dadhati muralī-keli-ninadāḥ ||26||
(śikhariṇī)
When will Kṛṣṇa cast upon me His sidelong glances, which are as dark blue as the blue lotuses
growing in the Yamunā and tremulous with waves of mercy? And when will my heart find
ineffable joy in the playful notes of His flute, which are more cooling than the moon held on the
head of Śiva, Cupid's enemy?
Text 27
adhīram ālokitam ārdra-jalpitaṁ
gataṁ ca gambhīra-vilāsa-mantharam |
amandam āliṅgitam ākulonmada-
smitaṁ ca te nātha vidanti gopikāḥ ||27||
(vaṁśa-sthavila)
O Lord, the milkmaids are describing your fickle glances, your tender, witty talking, Your slow
gait, made graceful by the swell of deep passion, Your eager embraces, and Your distracting,
agitating, intoxicating smile.
Text 28
astoka-smita-bharam āyatāyatākṣaṁ
niḥśeṣa-stana-mṛditaṁ vrajāṅganābhiḥ |
niḥsīma-stavakita-nīla-kānti-dhāraṁ
dṛśyāsaṁ tribhuvana-sundaraṁ mahas te ||28||
(praharṣiṇī)
[O Lord], please let me see Your bodily splendour, which is the most magnificently beautiful in all
the three worlds, which bears Your continuous smiles and Your long, wide eyes, which is tightly
embraced by the milkmaids of Vraja to their breasts, and which diffuses an endless flood of bluish
201
effulgence, like clusters of blossoms.
Text 29
mayi prasādaṁ madhuraiḥ kaṭākṣair
vaṁśī-ninādānucarair vidhehi |
tvayi prasanne kim ihāparair nas
tvayy aprasanne kim ihāparair naḥ ||29||
(upendra-vajrā)
O Lord, please show me Your mercy by casting upon me Your charming sidelong glances, moving
to the accompaniment of Your flute-song. If I have Your blessings, what use are others'? And if I'm
without Your blessings, what use are others'?
Text 30
nibaddha-mugdhāñjalir eṣa yāce
nīrandhra-dainyonnata-mukta-kaṇṭham |
dayāmbudhe deva bhavat-kaṭākṣa-
dākṣiṇya-leśena sakṛn niṣiñca ||30||
(upendra-vajrā)
I fix my folded palms upon my head and, given voice by my increasing, ceaseless, pitiable misery,
pray, "O Lord, O ocean of mercy, please anoint me just once with a drop of kindness from Your
sidelong glance."
Text 31
picchāvataṁsa-racanocita-keśa-pāśe
pīna-stanī-nayana-paṅkaja-pūjanīye |
candrāravinda-vijayodyata-vaktra-bimbe
cāpalyam eti nayanaṁ tava śaiśave naḥ ||31||
(vasanta-tilaka)
O Lord, our eyes have become restless to see Your childlike form, with its clustered locks
delightfully adorned with a peacock feather. That form, which is worshiped by the buxom
milkmaids' lotus eyes, possesses a face that has begun defeating the beauty of the moon and the
lotus.
Image result for radha Shyamasundara elephant nose pearl
Text 32*
tvac-chaiśavaṁ tri-bhuvanādbhutam ity avaihi
mac-cāpalaṁ ca tava vā mama vādhigamyam |
tat kiṁ karomi viralaṁ muralī-vilāsi
mugdhaṁ mukhāmbujam udīkṣitum īkṣaṇābhyām ||32||
(vasanta-tilaka)
O Kṛṣṇa, O flute-player, the sweetness of Your early age is wonderful within these three worlds.
You know My unsteadiness, and I know Yours. No one else knows about this. I want to see Your
beautiful, attractive face somewhere in a solitary place, but how can this be accomplished?
202
Text 33
paryācitāmṛta-rasāni padārtha-bhaṅgī-
valgūni valgita-viśāla-vilocanāni |
bālyādhikāni mada-ballava-bhāvinībhir
bhāve luṭhanti sukṛtāṁ tava jalpitāni ||33||
(vasanta-tilaka)
O Kṛṣṇa, Your verbal duels with the impassioned, vivacious milkmaids exhilarate the hearts of the
fortunate. These talks are filled with the nectar of the exchanges of love, rendered very pleasant by
waves of witty meanings, imbued with Your natural boyishness, and punctuated by the movements
of Your wide, dancing eyes.
Text 34
punaḥ prasannendu-mukhena tejasā
puro’vatīrṇasya kṛpā-mahāmbudheḥ |
tad eva līlā-muralī-ravāmṛtaṁ
samādhi-vighnāya kadā nu me bhavet ||34||
(vaṁśa-sthavila)
Oh, when will Kṛṣṇa, the great ocean of mercy, appear before me again with His spotless, effulgent
moon-face? And when will the nectarous sound of His flute, expressive of His pastimes, remove
my great disease? [or, "interrupt my deep meditation?"]
Text 35
bālena mugdha-capalena vilokitena
man-mānase kim api cāpalam udvahantam |
lolena locana-rasāyanam īkṣaṇena
līlā-kiśoram upagūhitum utsukāḥ smaḥ ||35||
(vasanta-tilaka)
I am very eager to embrace that playful young boy Kṛṣṇa with my restless, longing eyes. He is
delightful to see, and with His tender, artless, darting glances He fills my mind with an
indescribable agitation.
Text 36
adhīra-bimbādhara-vibhrameṇa
harṣārdra-veṇu-svara-sampadā ca |
anena kenāpi manohareṇa
hā hanta hā hanta mano dunoṣi ||36||
(upendra-vajrā)
O Kṛṣṇa, the playful movements of Your restless red lips, the flood of Your joyous flute sounds,
and other such enchantments of Yours are, alas, alas, tormenting me!
Text 37
yāvan na me nikhila-marma-dṛḍhābhighātaṁ
niḥsandhi-bandhanam upaiti na ko’pi tāpaḥ |
203
tāvad vibho bhavatu tāvaka-vaktra-candra-
candrātapa-dviguṇitā mama citta-dhārā ||37||
(vasanta-tilaka)
O Lord, until some terminal disease comes to strike violently at my vital parts and cripple my limbs
and joints, may the moon of Your face by the double-thick awning for the current of my
consciousness [against the burning heat of separation].
Text 38
yāvan na me nara-daśā daśamī kuto’pi
randhrād upaiti timirīkṛta-sarva-bhāvā |
lāvaṇya-keli-sadanaṁ tava tāvad eva
lakṣyā-samutkvaṇita-veṇu-mukhendu-bimbam ||38||
(vasanta-tilaka)
Till the tenth stage of man (death) comes upon me through some physical defect, enveloping me in
total darkness, let me ever see the orb of Your moon-face, which is the abode of both the pastimes
of beauty and Your high-sounding flute.
Text 39
ālola-locana-vilokita-keli-dhārā-
nīrājitāgra-caraṇaiḥ karuṇāmbu-rāśeḥ |
ārdrāṇi veṇu-ninadaiḥ pratināda-pūrair
ākarṇayāmi maṇi-nūpura-śiñjitāni ||39||
(vasanta-tilaka)
My ear catches the tinkling of the bejewelled anklets of Kṛṣṇa, the ocean of mercy. That tinkling is
sweetened by His effulgent lotusfeet, which are receiving waves of playful glances from His
rolling eyes, and by the flooding resonances of His flute-song.
Text 40*
he deva he dayita he bhuvanaika-bandho
he kṛṣṇa he capala he karuṇaika-sindho
he nātha he ramaṇa he nayanābhirāma
hā hā kadā nu bhavitāsi padaṁ dṛśor me ||40||
(vasanta-tilaka)
O my Lord! O dearest one! O only friend of the universe! O Kṛṣṇa, O restless one, O only ocean of
mercy! O my Lord, O my enjoyer, O beloved to my eyes! Alas, when will You again be visible to
me?
comment: This sloka was the Sloka Srila Madhavendra Puri chanted when leaving this world
Text 41*
amūny adhanyāni dināntarāṇi
hare tvad-ālokanam antareṇa |
anātha-bandho karuṇaika-sindho
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hā hanta hā hanta kathaṁ nayāmi ||41||
(upendra-vajrā)
O my Lord, O Supreme Personality of Godhead, O friend of the helpless! You are the only ocean
of mercy! Because I have not met You, My inauspicious days and nights have become unbearable.
I do not know how I shall pass the time.
Text 42*
kim iha kṛṇumaḥ kasya brūmaḥ kṛtaṁ kṛtam āśayā
kathayata kathām anyāṁ dhanyām aho hṛdaye-śayaḥ
madhura-madhura-smerākāre mano-nayanotsave
kṛpaṇa-kṛpaṇā kṛṣṇe tṛṣṇā ciraṁ bata lambate ||42||
(hariṇī)
Alas, what shall I do? To whom shall I speak? Let whatever I have done in hopes of meeting Kṛṣṇa
be finished now. Please say something auspicious, but do not speak about Kṛṣṇa. Alas, Kṛṣṇa is
lying within My heart like Cupid; therefore how can I possibly give up talking of Him? I cannot
forget Kṛṣṇa, whose smile is sweeter than sweetness itself and who gives pleasure to my mind and
eyes. Alas, my great thirst for Kṛṣṇa is increasing moment by moment!
Text 43
ābhyāṁ vilocanābhyām amburuha-vilocanaṁ bālam |
dvābhyām api parirabdhuṁ dūre mama hanta daiva-sāmagrī ||43||
(āryā)
Alas! For me, a glimpse of that young boy with lotus eyes is far away-doubly so His embraces.
Alas, I am completely unlucky!
Text 44
aśrānta-smitam aruṇāruṇādharoṣṭhaṁ
harṣārdra-dviguṇa-manojña-veṇu-gītam |
vibhrāmyad-vipula-vilocanārdha-mugdhaṁ
vīkṣiṣye tava vadanāmbujaṁ kadā nu ||44||
(praharṣiṇī)
O Kṛṣṇa! When oh when shall I see Your lotus face, with its deep red lips, its constant smiling, its
very charming flute-song saturated with jubilation, and its delightful, half-closed eyes that
sometimes open very wide and wander here and there?
Text 45
līlāyatābhyāṁ rasa-śītalābhyāṁ
nīlāruṇābhyāṁ nayanāmbujābhyām |
ālokayed adbhuta-vibhramābhyāṁ
kāle kadā kāruṇikaḥ kiśoraḥ ||45||
(indra-vajrā)
When will the time come when that merciful boy Kṛṣṇa will look upon me with His playful lotus
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eyes, which are soothing and cooling with loving emotion, reddish at the corners and dark bluish at
the irises, and wonderfully rolling and dancing?
Text 46
bahala-cikura-bhāraṁ baddha-picchāvataṁsaṁ
capala-capala-netraṁ cāru-bimbādharoṣṭham |
madhura-mṛdula-hāsaṁ mandarodāra-līlaṁ
mṛgayati nayanaṁ me mugdha-veṣaṁ murāreḥ ||46||
(mālinī)
My eyes search for that enchantingly adorned one, Murari, whose thick locks bear a peacock
plume, and whose gaze darts here and there very quickly. His lovely lips are red like bimba fruits,
and with His sweet, gentle laughter He seems to be churning [the ocean of my heart] with Mount
Mandara.
Text 47
bahala-jhalada-cchāyā-cauraṁ vilāsa-bharālasaṁ
mada-śikhira-śikhā-līlottaṁsaṁ manojña-mukhāmbujam |
kam api kamalāpāṅgodagra-prasaṅga-jaḍaṁ jagan-
madhurima-parīpākodrekaṁ vayaṁ mṛgayāmahe ||47||
(hariṇī)
We are searching for that person who has stolen the effulgence of thick clouds, who has grown a
bit languid from playing so much, who wears a crest made from the playful feathers of an
impassioned peacock, whose lotus face is so fascinating, who has become stunned by long and
close contact with the upward-pointing sidelong glances of Kamalā (Rādhā), and who is the very
overabundance of perfection of all the sweet beauty in the universe.
Text 48
parāmṛśyaṁ dūre pathi pathi munīnāṁ vraja-vadhū-
dṛśā dṛśyaṁ śaśvat tri-bhuvana-mano-hāri-vadanam |
anāmṛśyaṁ vācām aniśam udayānām api kadā
darīdṛśye devaṁ dara-dalita-nīlotpala-rucim ||48||
(śikhariṇī)
When shall I see to my heart-s content my Lord (Kṛṣṇa), for whom the sages must always search
further along the path, but whose face, which enchants all the three worlds, is always visible to the
eyes of the milkmaids of Vraja? Wlhen shall I see Him, whose lustre resembles a slightly open
blue lotus bud, and who is always beyond the reach of the words of the great sages like Vyāsa?
Text 49
līlānanāmbujam adhīram udīkṣamāṇaṁ
narmāṇi veṇu-vivareṣu niveśayantam |
dolāyamāna-nayanaṁ nayanābhirāmaṁ
devaṁ kadā nu dayitaṁ vyatilokayiṣye ||49||
(vasanta-tilaka)
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When shall I see my darling Lord (Kṛṣṇa), who is so fickle yet so delightful to my eyes? His eyes
are rolling, and as He looks out from His sportive lotus face He sends a song of loving jokes
through the holes of His flute.
Text 50
lagnaṁ muhur manasi lampaṭa-sampradāya-
lekhāvalehini rasajña-manojña-veṣam |
rajyan-mṛdu-smita-mṛdūllasitādharāṁśu-
rākendu-lālita-mukhendu mukunda-bālyam ||50||
(vasanta-tilaka)
The adolescent loveliness of Mukunda, whose appearance enraptures the connoisseurs, clings to
my mind, which is always fond of drawings from the libertine tradition. His moon-face is cherished
by the moon itself, and the softly glowing rays of His lips redden His gentle smile [or, His kunda-
flower-like teeth are reddened by the effulgence of His gentle smile].
Text 51
ahima-kara-kara-nikara-mṛdu-mudita-lakṣmī-
sarasatara-sarasiruha-sadṛśa-dṛśi deve |
vraja-yuvati-rati-kalaha-vijayi-nija-līlā-
mada-mudita-vadana-śaśi-madhurimaṇi līye ||51||
(śaśi-kalā variant)
I am absorbed in contemplating my Lord, whose eyes resemble luscious lotuses gently developing
their beauty under the rays of the sun, and whose moon-face is full of beauty, being exhilarated
with delight at His having defeated the milkmaids in the lovers' quarrels.
Text 52
kara-kamala-dala-kalita-lalitara-vaṁśī
kala-ninada-galad-amṛta-ghana-sarasi deve |
sahaja-rasa-bhara-bharita-dara-hasita-vīthī-
satata-vahad-adhara-maṇi-madhurimaṇi līye ||52||
I am lost in thoughts of my Lord, who is a deep lake of nectar trickling forth as the very melodious
warbling of His flute, which He holds with His lotus-petal-like fingers. I am absorbed in thoughts
of the sweetness of His ruby-red lips, which bear a constant series of tender laughs filled with an
abundance of His innate loving mellows.
Text 53
kusumaśara-śara-samara-kupita-mada-gopī-
kuca-kalasa-ghusṛṇa-rasa-lasad-urasi deve |
mada-mudita-mṛdu-hasita-muṣita-śaśi-śobhā-
muhur-adhika-mukha-kamala-madhurimaṇi līye ||53||
I am absorbed in thinking of my Lord. His chest shines with the sandalwood paste from the pitcher-
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like breasts of the ardent milkmaids, who have been incited to amorous battle by Cupid's flower
arrows, and the sweet beauty of His lotus face is magnified at every moment by His gentle smile,
which is full of passionate delight and which has stolen the splendour of the moon.
Text 54
ānamrām asita-bhruvor upacitām akṣīṇa-pakṣmāṅkure
ṣvālolām anurāgiṇor nayanayor ārdrāṁ mṛdau jalpite |
ātāmrām adharāmṛte mada-kalām amlāna vaṁśī-svaneṣv
āśāste mama locanaṁ vraja-śiśor-mūrtiṁ jagan-mohinīm ||54||
My eye desires to see the form of the young child of Vraja, who enchants the whole universe. His
dark eyebrows are curved, His blossoming eyelashes quite thick, His rolling eyes full of passion,
and His gentle speech saturated with feeling. His nectarous lips are very red, and He sounds low,
clear, soft notes on His flute.
Text 55
tat kaiśoraṁ tac ca vaktrāravindaṁ
tat kāruṇyaṁ te ca līlā-kaṭākṣāḥ |
tat saundaryaṁ sā ca sāndra-smita-śrīḥ
satyaṁ satyaṁ durlabhaṁ daivate’pi ||55||
(śālinī)
Truly, truly, even among the demigods it would be hard to find such beauty, such sweet
adolescence, such a lotus face, such tender compassion, such playful, sidelong glances, or such
lovely, mild smiling as we find in Kṛṣṇa.
Text 56
viśvopaplava-śamanaika-baddha-dīkṣaṁ
viśvāsa-stavakita-cetasaṁ janānām |
praśyāma-prati-nava-kānti-kandalārdraṁ
paśyāmaḥ pathi pathi śaiśavaṁ murāreḥ ||56||
(praharṣiṇī)
On every path we see the childlike form of Murāri, whose one fixed vow is to relieve all the
afflictions of the people whose hearts are blossoming with faith in Him. His soft, bright bluish
cheeks glow with ever new effulgence.
Text 57
mauliś candraka-bhūṣaṇo marakata-stambhābhirāmaṁ vapur
vaktraṁ citra-vimugdha-hāsa-madhuraṁ bāle vilole dṛśau |
vācaḥ śaiśava-śītalā mada-gaja-ślāghyā vilāsa-sthitir
mandaṁ mandam aye ka eṣa mathurā-vīthīṁ mitho gāhate ||57||
O girlfriend, who is this slowly coming along the path to Mathurā? His head is adorned with a
peacock feather, and His body is more captivating than an emerald column. His eyes are rolling,
208
and His face is beautified by the sweetness of His wonderfully fascinating smiles. His words, with
their natural boyishness, are very soothing, and His natural grace would win praise from an
elephant in rut.
Text 58
pādau vāda-vinirjitāmbuja-vanau padmālayālambitau
pāṇī veṇu-vinodana-praṇayinau paryāpta-śilpa-śriyau |
bāhū dohada-bhājanaṁ mṛga-dṛśāṁ mādhurya-dhārā-kirau
vaktraṁ vāg-viṣayātilaṅghanam aho bālaṁ kim etan mahaḥ ||58||
Oh, what is this lustre in the form of a young boy! His feet, having in a contest totally conquered
clusters of lotuses, are the shelter for Lakṣmī-devī. His hands, which express His love while playing
the flute, are seats of artistic beauty. His arms, diffusing a flood of sweetness, are the vessel of
desire's fulfilment for the doe-eyed milkmaids. And His face-ah, His face is beyond words.
Comment : Aindra Prabhu told me once I miss your read these verses for me when I do my puja
Text 59
etan nāma vibhūṣaṇaṁ bahumataṁ veṣāya śeṣair alaṁ
vaktraṁ dvi-tri-viśeṣa-kānti-laharī-vinyāsa-dhanyādharam |
śilpair alpa-dhiyām agamya-vibhavaiḥ śṛṅgāra-bhaṅgī-mayaṁ
citraṁ citram aho vicitram ahaho citraṁ vicitraṁ mahaḥ ||59||
Indeed, His face, abundantly adorned with lovely lips that possesses two or three specially arranged
waves of lustre, needs no other ornament. The wealth of His artistic attributes and amorous gestures
are beyond the understanding of fools. Oh, oh, oh, how wonderful, how amazing, how very, very
wonderfully amazing is this splendour [in the form of the young boy Kṛṣṇa]!
Text 60
agre samgrayati kām api keli-lakṣmīm
anyāsu dikṣv api vilocanam eva sākṣi |
hā hanta hasta-patha-dūram aho kim etad
āśā-kiśoram ayam amba jagat-trayaṁ me ||60||
(vasanta-tilaka)
Oh, what an ineffable sportive beauty Kṛṣṇa has fully revealed before me! In all directions my eye
witnesses this beauty. But alas, alas, He is beyond my grasp! O mother, the three worlds are filled
with my longed-for youth, Kṛṣṇa!
Text 61
cikuraṁ bahulaṁ viralaṁ bhramaraṁ
mṛdulaṁ vacanaṁ vipulaṁ nayanam |
adharaṁ madhuraṁ vadanaṁ lalitaṁ
capalaṁ caritaṁ ca kadā nu bhave ||61||
(toṭaka)
209
Oh, when [shall I again fasten into a top-know] my Lord's thick locks, [lying] like separate rows of
bees [on His shoulders]? When [shall I hear] His mild words, [see] His large eyes, [kiss] His sweet
lips, [see] His sweetly beautiful face, and [experience] His fickle nature?
Text 62
paripālaya naḥ kṛpālaye-
ty asakṛj-jalpitam ārta-bāndhavaḥ |
muralī-mṛdula-svanāntare
vibhur ākarṇayitā kadā nu naḥ ||62||
(vaitālīya)
If the Lord, the friend of the distressed, is surrounded by the beguiling wound of His flute, when
will He be able to hear us repeatedly crying out, "O abode of mercy, please protect us!"
Text 63
kadā nu kasyāṁ nu vipad-daśāyāṁ
kaiśora-gandhiḥ karuṇāmbudhir naḥ |
vilocanābhyāṁ vipulāyatābhyām
ālokayiṣyan viṣayīkaroti ||63||
(upendra-vajrā)
Kṛṣṇa, an ocean of mercy, bears the fragrance of fresh youth. When oh when will some danger to
me focus His attention so that He looks upon me with His wide eyes?
Text 64
madhuram adhara-bimbe mañjulaṁ manda-hāse
śiśiram amṛta-nāde śītalaṁ dṛṣṭi-pāte |
vipulam aruṇa-netre viśrutaṁ veṇu-vāde
marakata-maṇi-nīlaṁ bālam ālokaye nu ||64||
(mālinī)
Oh, that I may see that young boy, who has a complexion as deep blue as a sapphire; sweet lips like
bimba fruit; charming, mild smiling; soothing, nectarous words; cooling glances; and large, dawn-
red eyes, and who is famous for His flute-song.
Text 65
mādhuryād api madhuraṁ
manmathatā tasya kim api kaiśoram |
cāpalyād api capalaṁ
ceto bata harati hanta kiṁ kurmaḥ || 65 ||
(āryā)
The ineffable adolescence of Kṛṣṇa, the father of Cupid, is sweeter than sweetness yet fickler than
fickleness. Alas, that adolescence has stolen away my heart! What shall I do now?
Text 66
vakṣaḥ-sthale ca vipulaṁ nayanotpale ca
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manda-smite ca mṛdulaṁ mada-jalpite ca |
bimbādhare ca madhuraṁ muralī-rave ca
bālaṁ vilāsa-nidhim ākalaye kadā nu ||66||
(vasanta-tilaka)
Oh, when shall I see that young boy (Kṛṣṇa), who is an ocean of jubilation and a treasury of
playfulness? Broad are His lotus eyes and His chest, mild are His gentle smiles and His loving
talks, sweet are His cherry-red lips and His flute-song.
Text 67
ārdrāvalokita-dhurā pariṇaddha-netram
āviṣkṛta-smita-sudhā-madhurādharoṣṭham |
ādyaṁ pumāṁsam avataṁsita-barhi-barham
ālokayanti kṛtinaḥ kṛta-puṇya-puñjāḥ ||67||
(vasanta-tilaka)
The fortunate, who have heaped up pious merit, can see (Kṛṣṇa) the original person, who brings
their eyes under control with His extremely tender glances, whose lips are sweet with the nectar of
his open smile, and who has adorned His head with a peacock feather.
Text 68*
māraḥ svayaṁ nu madhura-dyuti-maṇḍalaṁ nu
mādhuryam eva nu mano-nayanāmṛtaṁ nu |
veṇī-mṛjo nu mama jīvita-vallabho nu
bālo 'yam abhyudayate mama locanāya ||68||
(vasanta-tilaka)
My dear friends, where is that Kṛṣṇa, Cupid personified, who has the effulgence of a kadamba
flower, who is sweetness itself, the nectar for my eyes and mind, He who loosens the hair of the
gopīs, who is the supreme source of transcendental bliss, and my life and soul? Has He come
before my eyes again?
Text 69
bālo’yam ālola-vilocanena
vaktreṇa citrīkṛta-diṅ-mukhena |
veṣeṇa ghoṣocita-bhūṣaṇena
mugdhena dugdhe nayanotsavaṁ naḥ ||69||
(indra-vajrā)
This boy (Kṛṣṇa), with His dancing eyes, His face beautifying all directions, and His charming
outfit just suitable for a cowherd, has extracted the milk of joy for our eyes.
Text 70
āndolitāgra-bhujam ākula-lola-netram
ārdra-smitārdra-vadanāmbuja-candra-bimbam |
śiñjāna-bhūṣaṇa-citaṁ śikhi-piñcha-mauliṁ
śītaṁ vilocana-rasāyanam abhyupaiti ||70||
(vasanta-tilaka)
211
He comes before us-the cooling balm for our eyes-wearing many tinkling ornaments on His body
and a peacock feather on His head. His forearms are swinging, His eyes move restlessly with the
agitation of love, and the moon of His lotus face displays a tender, gentle smile.
Text 71
paśupāla-bāla-pariṣad-vibhūṣaṇaḥ
śiśur eṣa śītala-vilola-locanaḥ |
mṛdula-smitārdra-vadanendu-sampadā
madayan-madīya-hṛdayaṁ vigāhate ||71||
(mañju-bhāṣiṇī)
This child (Kṛṣṇa), who is the ornament for the intimate community of cowherd boys and girls,
whose lively glances are so soothing, and whose moon-face has a wealth of soft, tender smiles,
gladdens my heart and enters deep within it.
Text 72
kim idam adhara-vīthī-kḷpta-vaṁśī-ninādaṁ
kirati nayanayor naḥ kām api prema-dhārām |
tad idam amara-vīthī-durlabhaṁ vallabhaṁ nas
tribhuvana-kamanīyaṁ daivataṁ jīvitaṁ ca ||72||
(mālinī)
How wonderful! The sound of the flute Kṛṣṇa is holding to His lips is pouring forth an
indescribable flood of divine love before our very eyes! This is rare even among the planets of the
demigods. Kṛṣṇa, our darling, our God, our very life, delights the three worlds.
Text 73
tad idam upanataṁ tamāla-nīlaṁ
tarala-vilocana-tārakābhirāmam |
muditam udita-vaktra-candra-bimbaṁ
mukharita-veṇu-vilāsi jīvitaṁ me ||73||
(puṣpitāgrā)
This person approaching me is dark bluish like a tamāla tree. His charming eyes, which resemble
stars, move restlessly, the shining orb of His moon-face is overflowing with delight [or, His face
radiates joy like the rising moon], and He sportively begins sounding His flute. He is my very life.
Text 74
cāpalya-sīma capalānubhavaika-sīma
cāturya-sīma caturānana-śilpa-sīma |
saurabhya-sīma sakalādbhuta-keli-sīma
saubhāgya-sīma tad idaṁ vraja-bhāgya-sīma ||74||
(vasanta-tilaka)
Here is that Kṛṣṇa, my very life! He is the acme of fickleness, the one ultimate end of the existence
of the fickle-minded milkmaids, the epitome of cleverness, the extreme perfection of the artistic
skill of four-faced Brahmā, the limit of good fragrance, the utmost embodiment of all sorts of
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astounding pastimes, the culmination of good fortune, and the zenith of auspiciousness for Vraja.
Text 75
mādhuryeṇa dvi-guṇa-śiśiraṁ vaktra-candraṁ vahantī
vaṁśī-vīthī-vigalad-amṛta-srotasā secayantī |
mad-vāṇīnāṁ viharaṇa-padaṁ matta-saubhāgya-bhājāṁ
mat-puṇyānāṁ pariṇatir aho netrayoḥ saṁnidhatte ||75||
(puṣpitāgrā)
Oh! My good deeds have reached their culmination: Kṛṣṇa has appeared before my eyes! The moon
of His face is made doubly refreshing by its sweet tenderness, and He sprinkles me with the current
of nectar dropping note by note from the holes of His flute. He is the object of my words, which,
though mad, are fortunate [to be describing Him].
Text 76
tejase’stu namo dhenu-pāline loka-pāline |
rādhā-payodharotasaṅga-śāyine śeṣa-śāyine ||76||
(anuṣṭhup)
I bow down to the personified splendour (Kṛṣṇa), who is the protector of the cows-and also all the
worlds-and who reclines on the sloping breasts of Rādhā-and also on Śeṣanāga.
Text 77
dhenu-pāla-dayitā-stana-sthalī-
dhanya-kuṅkuma-sanātha-kāntaye |
veṇu-gīta-gati-mūla-vedhase
brahma-rāśi-mahase namo namaḥ ||77||
(rathoddhatā)
I bow again and again before Him (Kṛṣṇa), whose glowing complexion is embellished with the
kuṅkuma powder glorified by its place on the breasts of the cowherd men's wives, who is the
original creator of the flute song, and who possesses the glory of innumerable Brahmās.
Text 78
mṛdu-kvaṇan-nūpura-manthareṇa
bālena pādāmbuja-pallavena |
anusmaran mañjula-veṇu-gītam
āyāti me jīvitam ātta-keli ||78||
(upendra-vajrā)
Here comes my very life [Kṛṣṇa]! Having assumed a sporting attitude, He slowly approaches on
tender lotus feet weighed down by softly tinkling anklets as He recollects various charming flute-
songs.
Text 79
so’yaṁ vilāsa-muralī-ninadāmṛtena
siñcann udañcitam idaṁ mama karṇa-yugmam |
213
āyāti me nayana-bandhur ananya-bandhor
ānanda-kandalita-keli-kaṭākṣa-lakṣmīḥ ||79||
(vasanta-tilaka)
Here comes [my very life, Kṛṣṇa]! The beauty of His playful sidelong glances overflows with bliss,
and He sprinkles my two perked-up ears with the nectar of His sportive flute-songs. He is the only
friend for my eyes.
Text 80
dūrād vilokayati vāraṇa-keli-gāmī
dhārā-kaṭākṣa-bharitena vilokitena |
ārād upaiti hṛdayaṅgama-veṇu-nāda-
veṇī-mukhena daśanāṁśu-bhareṇa devaḥ ||80||
(vasanta-tilaka)
Seeing me from a distance with a flood of sidelong glances, my Lord walks toward me with the
sportive grace of an elephant and moves my heart with the current of flute-sound emanating from
His mouth, which is filled with brightly glowing teeth.
Text 81
tri-bhuvana-sarasābhyāṁ divya-līlākulābhyāṁ
diśi diśi taralābhyāṁ dṛpta-bhūṣādarābhyām |
aśaraṇa-śaraṇābhyāṁ adbhutābhyāṁ padābhyām
ayam ayam anukūjad-veṇur āyāti devaḥ ||81||
(mālinī)
This is He! This is He-my Lord [Kṛṣṇa], playing on His flute! He possesses two wondrous feet,
which are the shelter for the shelterless, which glow with the brilliance of many ornaments, which
move this way and that, which are abundant with divine pastimes, and which fill the three worlds
with the mellows of love.
Text 82
so'yaṁ munīndra-jana-mānasa-tāpa-hārī
so'yaṁ mada-vraja-vadhū-vasanāpahārī |
so'yaṁ tṛtīya-bhuvaneśvara-darpa-hārī
so'yaṁ madīya-hṛdayāmburuhāpahārī ||82||
(vasanta-tilaka)
This is He, who removed the burning distresses of great sages. This is He, who stole the clothes of
the impassioned wives of the cowherd men of Vraja. This is He, who curbed the pride of Indra,
lord of the third world (the heavenly realm). This is He, who has stolen the lotus of my heart.
Text 83
sarvajñatve ca maugdhye ca
sārvabhaumam idaṁ mahaḥ |
nirviśyan nayanaṁ hanta
nirvāṇa-padam aśnute ||83||
(anuṣṭhup)
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This personified glory [Kṛṣṇa] has attained all excellence, both in His omniscience and His
innocence. Having entered my eye, He is enjoying great bliss. This is a great wonder!
Text 84
puṣṇānam etat punar-ukta-śobhām
uṣṇetarāṁśor udayān mukhendoḥ |
tṛṣṇāmburāśiṁ dviguṇīkaroti
kṛṣṇāhvayaṁ kiñcana jīvitaṁ me ||84||
(indra-vajrā)
With the rising of His moon-like face this certain person known as Kṛṣṇa is nourishing the faded
lustre of the cooling moon and doubling the ocean of my thirst [to see Him]. He is my very life.
Text 85
tad etad ātāmra-vilocana-śrī-
sambhāvitāśeṣa-vinamra-garvam |
muhur murārer madhurādharoṣṭhaṁ
mukhāmbujaṁ cumbati mānasaṁ me ||85||
(upendra-vajrā)
Again and again I mentally kiss Murāri's lotus face, with its sweet lips and its beautiful, slightly
reddish eyes, which grace all His humble devotees.
Text 86
karau śarad-ijyāmbuja-krama-vilāsa-śikṣā-gurū
padau vibudha-pāda-prathama-pallavollaṅghinau |
dṛśau dalita-durmada-tribhuvanopamāna-śriyau
vilokaya vilocanāmṛtam aho mahaḥ śaiśavam ||86||
(pṛthvī)
Behold this nectar for the eyes, the lustre of this young boy Kṛṣṇa! His hands teach graceful
gestures to the autumnal lotus, His feet excel freshly grown desire-tree sprouts in tenderness, and
the beauty of His eyes destroys the pride of all comparable things.
Text 87
ācinvānam ahany ahany ahani sākārān vihāra-kramān
ārundhānam arundhatī-hṛdayam apy ārdra-smitārdra-śriyā |
ātanvānam ananya-janma-nayana-ślāghyām anarghyāṁ daśām
ānandaṁ vraja-sundarī-stana-taṭī-sāmrājyam ujjṛmbhate ||87||
The bliss manifesting itself [in the wondrous lustre of the young boy Kṛṣṇa] reigns supreme
between the sloping breasts of the beautiful milkmaids of Vraja. That spreading, glowing bliss
reaches a rarefied stage far beyond the appreciation of the eyes of anyone by the milkmaids of
Vṛndāvana, and every day, every moment, and every twinkling of an eye that bliss, embodied as
Kṛṣṇa, arranges pastimes and attracts even Arundhatī [chastity personified] with the gentle charm
of His tender smile.
215
Text 88
tad-ucchvasita-yauvanaṁ tarala-śaiśavālaṅkṛtaṁ
mada-cchurita-locanaṁ madana-mugdha-hāsāmṛtam |
pratikṣaṇa-vilobhanaṁ praṇaya-pīta-vaṁśī-mukhaṁ
jagat-traya-manoharaṁ jayati māmakaṁ jīvitam ||88||
(pṛthvī)
All glories to Kṛṣṇa, my very life and the enchanter of the three worlds! His now-blooming youth is
adorned with the last flickering of childhood. His eyes flashing with delight, He bewilders Cupid
with the nectar of His smile. His beauty beguiles at every moment and out of love He drinks from
the mouth of His flute.
Text 89
citraṁ tad etac caraṇāravindaṁ
citraṁ tad etan nayanāravindam |
citraṁ tad etad vadanāravindaṁ
citraṁ tad etad vapur asya citram ||89||
(indra-vajrā)
How wondrous are these lotus feet of that [Lord Kṛṣṇa]! How wondrous these lotus eyes! How
wondrous this lotus face! Oh, how wondrous, wondrous is this body!
Text 90
akhila-bhuvanaika-bhūṣaṇam
adhibhūṣita-jaladhi-duhitṛ-kuca-kumbham |
vraja-yuvati-hāra-vallī-
marakata-nāyaka-mahā-maṇiṁ vande ||90||
(āryā)
I bow down to [Kṛṣṇa, who is] the only ornament of the entire world, yet who is ornamented by the
pitcher-like breasts of Rādhā. He is the great, central jewel among the necklace of emerald-like
young girls of Vraja.
Text 91
kāntā-kuca-grahaṇa-vigraha-labdha-lakṣmī-
khaṇḍāṅga-rāga-lava-rañjita-mañjula-śrīḥ |
gaṇḍa-sthalī-mukura-maṇḍala-khelamāna-
gharmāṅkuraḥ kim api gumphati kṛṣṇa-devaḥ ||91||
(vasanta-tilaka)
Oh, what ineffable beauty my Lord Kṛṣṇa is displaying-a delightful beauty enhanced by a
loveliness acquired when the fresh kuṅkuma on His darling's [Rādhā's] breasts scattered over His
own body as He grabbed them [and She fought Him off], and enhanced as well by the drops of
perspiration that seem to play on the mirror-like orbs of His cheeks.
Text 92*
madhuraṁ madhuraṁ vapur asya vibhor
216
madhuraṁ madhuraṁ vadanaṁ madhuram |
madhu-gandhi mṛdu-smitam etad aho
madhuraṁ madhuraṁ madhuraṁ madhuram ||92||
(toṭaka)
O my Lord, the transcendental body of Kṛṣṇa is very sweet, and His face is even sweeter than His
body. The soft smile on His face, which is like the fragrance of honey, is sweeter still.
Text 93
śṛṅgāra-rasa-sarvasvaṁ
śikhi-piñcha-vibhūṣaṇam |
aṅgīkṛta-narākāram
āśraye bhuvanāśrayam ||93||
(anuṣṭhup)
I take shelter of [Kṛṣṇa], who is the shelter of everyone in the universe, who has the form of a
human being, who is adorned with a peacock feather, and who is the be-all and end-all of the
conjugal mellow.
Text 94
nādyāpi paśyati kadāpi nidarśanāya
citte tathopaniṣadāṁ sudṛśāṁ sahasram |
sa tvaṁ cirān nayanayor anayoḥ padavyāṁ
svāmin kayā nu kṛpayā mama saṁnidhatse ||94||
(vasanta-tilaka)
O Lord, even to this very day thousands of Upaniṣadic sages have not seen you with their eyes or in
their hearts. So by what great mercy of Your's have You come within the range of my distressed
vision for so long?
Text 95
keyaṁ kāntiḥ keśava tvan-mukhendoḥ
ko’yaṁ veṣaḥ kāpi vācām abhūmiḥ |
seyaṁ so’yaṁ svādatām añjalis te
bhūyo bhūyo bhūyas tvāṁ namāmi ||95||
(śālinī)
O Keśava, what is this bright glow of Your moon-face? What is this appearance of Your's, which is
beyond description? Let that [glow] and that [appearance] be relished [by Yourself or by those
souls competent to do so]. I simply bow down before You again and again, and yet again.
Text 96
vadanendu-vinirjitaḥ śaśī
daśadhā deva padaṁ prapadyate |
adhikāṁ śriyam aśnutetarāṁ
tava kāruṇya-vijṛmbhitaṁ kiyat ||96||
(vaitālīya)
217
O Lord, the moon, having been conquered by Your moonlike face, has taken shelter at Your feet
and split into ten parts-that is, Your toenails-thereby gaining much greater brilliance and beauty
than before. O Lord, how great is even a slight manifestation of Your mercy!
Text 97
tat tvan-mukhaṁ katham ivāmbuja-tulya-kakṣaṁ
vācām avāci nanu parvaṇi parvaṇīndoḥ |
tat kiṁ bruve kim aparaṁ bhuvanaika-kānta-
veṇu tvad-ānanam anena samaṁ nu yat syāt ||97||
(vasanta-tilaka)
O Kṛṣṇa, how can anyone compare Your face to the lotus? And as for the moon- it attains a simply
unmentionable state on the new-moon day. So what else can I say? What other thing in the universe
could possibly equal the loveliness of Your face?
Text 98
śuśrūṣase śṛṇu yadi praṇidhāna-pūrvaṁ
pūrvair apūrva-kavibhir na kaṭākṣitaṁ yat |
nīrājana-krama-dhurāṁ bhavad-ānanendor
nirvyājam arhati cirāya śaśi-pradīpaḥ ||98||
(vasanta-tilaka)
If you want to hear, then listen carefully to something that even the incomparable poets of old did
not take note of. And that is this: The lamp of the moon deserves to bear for a long time the burden
of worshiping your moon-face in the ārati ceremony.
Text 99
akhaṇḍa-nirvāṇa-rasa-pravāhair
vikhaṇḍitāśeṣa-rasāntarāṇi |
ayantritodvānta-sudhārṇavāni
jayanti śītāni tava smitāni ||99||
(upendra-vajrā)
All glories to Your cooling smiles, which are an overflowing ocean of nectar destroying all other
joys with unbroken streams of the elixir of bliss!
Text 100
kāmaṁ santu sahasraśaḥ katipaye sārasya-dhaureyakāḥ
kāmaṁ vā kamanīyatā-parimala-svārājya-baddha-vratāḥ |
naivevaṁ vivadāmahe na ca vayaṁ deva priyaṁ brūmahe
yat satyaṁ ramaṇīyatā-pariṇatis tvayy eva pāraṁ gatā ||100||
Let there be thousands of men who possess relishable beauty, and let there be thousands of men
who are steady in the glory of the fragrance of attractiveness. We shall neither quarrel with them
nor speak well of them. But the truth, O Lord, is that in You the perfection of attractive beauty has
reached its limit.
218
Text 101
galad-vrīḍā lolā madana-vinatā gopa-vanitā-
mada-sphītaṁ vītaṁ kim api madhurā cāpala-dhurā |
samujjṛmbhā gumphā madhurima-kirāṁ mādṛśa-girāṁ
tvayi sthāne yāte dadhati capalaṁ janma saphalam ||101||
(śikhariṇī)
O Kṛṣṇa, being situated in You, the following things have achieved the fruit of their transient
existences: the wives of the cowherd men who become restless, their shyness destroyed, and who
turn humble with love for You; songs, which become swollen with passion; Your excess of
frivolity, which becomes very sweet; and my fully elated words, which scatter sweetness by
stringing a garland [of verses about You].
Text 102
bhuvanaṁ bhavanaṁ vilāsinī śrīs
tanayastāmarasāsanaḥ smaraś ca |
paricāra-paramparāḥ surendrās
tad api tvac-caritaṁ vibho vicitram ||102||
(aupacchandasika)
O Lord, although the entire universe is Your abode, Lakṣmī is Your consort, Lord Brahmā and
Pradyumna and Your sons, and the chiefs of the demigods are Your attendants, still, Your pastimes
[here in Vraja] are most wonderful.
Text 103
devas trilokī-saubhāgya-
kastūrī-makarāṅkuraḥ |
jīyād vrajāṅganānaṅga-
keli-lālita-vibhramaḥ ||103||
(anuṣṭhup)
All glories to Kṛṣṇa, the most beneficent in all the three worlds, whose forehead is marked with
musk-tilaka and whose love and joy are increased by the love-sports of Vraja's milkmaids!
Text 104
premadaṁ ca me kāmadaṁ ca me
vedanaṁ ca me vaibhavaṁ ca me |
jīvanaṁ ca me jīvitaṁ ca me
daivataṁ ca me deva nāparam ||104||
O Lord, You and You alone are my worshipful Deity, giver of love, fulfiller of desire. You alone
are my knowledge, my power and wealth, my vital force, and my very life.
Text 105
mādhuryeṇa vivardhantāṁ
vāco nas tava vaibhave |
cāpalyena vivardhantāṁ
219
cintā nas tava śaiśave ||105||
(anuṣṭup)
O Lord, let our words be empowered to sweetly describe Your beauty, and let our thoughts swell
with eagerness when dwelling on Your childhood.
Text 106
yāni tac-caritāmṛtāni rasanā-lehyāni dhanyātmanāṁ
ye vā śaiśava-cāpalya-vyatikarā rādhāvarodhonmukhāḥ |
yā vā bhāvita-veṇu-gīta-gatayo līlā-mukhāmbhoruhe
dhārāvāhikayā vahantu hṛdaye tāny eva tāny eva me ||106||
Let there ever flow in my heart the nectarous pastimes tasted by the tongues of blessed, fortunate
souls; Your mischievous childhood pranks (such as laying in wait to obstruct Rādhā); and the
sportive gestures of Your lotus face, inspired by Your rippling flute-song.
Text 107
bhaktis tvayi sthiratarā bhagavan yadi syād
daivena naḥ phalati divya-kiśora-mūrtiḥ |
muktiḥ svayaṁ mukulitāñjaliḥ sevate’smān
dharmārtha-kāma-gatayaḥ samaya-pratīkṣāḥ ||107||
(vasanta-tilaka)
O Lord, if I am engaged in firm devotional service to You, then I can very easily perceive Your
divine youthful form. And as far as liberation is concerned, she stands at my door with folded
hands, waiting to serve me, and all material conveniences of religiosity, economic development,
and sense gratification stand with her.
Purport : Srila Prabhupada sometimes quoted this sloka in his books.
Text 108
jaya jaya jaya deva deva deva
tri-bhuvana-maṅgala-divya-nāma-dheya |
jaya jaya jaya deva kṛṣṇa deva
śravaṇa-mano-nayanāmṛtāvatāra ||108||
(puṣpitāgrā)
All glories, all glories, all glories to You, O Lord, whose holy name is auspicious for all three
worlds! All glories, all glories, all glories to You, Lord Kṛṣṇa! You are the incarnation who are
nectar for the ear, mind, and eyes.
Text 109
tubhyaṁ nirbhara-harṣa-varṣa-vivaśāveśa-sphuṭāvirbhavad-
bhūyaś cāpala-bhūṣiteṣu sukṛtāṁ bhāveṣu nirbhāṣiṇe |
śrīmad-gokula-maṇḍanāya manasāṁ vācāṁ ca dūra-sphuran-
mādhuryaika-mahārṇavāya mahase kasmaicid asmai namaḥ ||109||
220
I bow down to You, Kṛṣṇa, who shine forth in the ecstatic states of those very pious souls adorned
with repeated agitations occasioned by a spontaneous deluge of excessive transcendental delight. I
bow to You, who are the ornament of glorious Gokula and who are the unique ocean of sweet,
loving tenderness glowing in the distance beyond words and thought. To You, to whatever glory
You embody, I bow down.
Text 110
īśāna-deva-caraṇa-bharaṇena nīvī-
dāmodara-sthira-yaśaḥ-stavakodbhavena |
līlā-śukena racitaṁ tava kṛṣṇa-deva
karṇāmṛtaṁ vahatu kalpa-śatāntare’pi ||110||
(vasanta-tilaka)
With the production of this bouquet of verses, which has the lasting fame of Dāmodara as its capital
and which adorns īśānadeva's lotus feet, Līlāśuka has written about You, O Lord Kṛṣṇa, this nectar
for Your ears. May it continue to flow (to be heard, chanted, and sung) for one hundred days of
Brahmā.
Text 111
dhanyānāṁ sarasānulāpa-saraṇī-saurabhyam abhyasyatāṁ
karṇānāṁ vivareṣu kām api sudhā-vṛṣṭiṁ duhānaṁ muhuḥ |
vanyānāṁ sudṛśāṁ mano-nayanayor magnasya devasya naḥ
karṇānāṁ vacasāṁ vijṛmbhitam aho kṛṣṇasya karṇāmṛtam ||111||
Repeatedly pouring an indescribable shower of nectar into the ear-holes of those fortunate souls
who relish, through repetition, the fragrance of its waves of poetic sweetness, this nectar for the
ears of Kṛṣṇa, who is sunk deep in the minds and eyes of the beautiful-eyed milkmaids (and in
ours), surges in voices and ears.
Text 112
anugraha-dviguṇa-viśāla-locanair
anusmaran mṛdu-muralī-ravāmṛtaiḥ |
yato yataḥ prasarati me vilocanaṁ
tatas tataḥ sphuratu tavaiva vaibhavam ||112||
(rucirā)
O Kṛṣṇa, always remembering the nectarous, low, soft sounds of Your flute, as well as Your eyes,
doubly expanded with mercy, I pray that wherever my sight shall wander, You will always manifest
Your beauty, sweetness, and opulence before me.
iti śrī-līlāśuka-bilvamaṅgala-ṭhakura-viracitaṁ śrī-kṛṣṇa-karṇāmṛtaṁ samāptam |
Thus Ends the Śrī-Kṛṣṇa-karṇāmṛtaṁ composed by Śrī-Līlāśuka-Bilvamaṅgala-Ṭhakura
221
Lord Sri Caitanya Mahaprabhu relished these verses again and again in the Gambhira in the mood
of Srimati Radharanis feelings of seperation from Krsna, whoever reads the Krsna karnamrta with
devotion will be blessed by Lord Caitanya and Sri Sri Radha Krsna.
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Chapter 20
Srila Prabhupadas instruction on Grhastha life and the
Brhad Mrdanga Mahimamrta
Srila Prabhupada's instruction to Brahmananda Prabhu was never popular and never got
distributed in ISKCON!
Brahmananda Prabhu was one of Srila Prabhupada's first disciples and he visited me when I
stayed in Virginia in 1995, I would have a program on Wednesdays so he would come and we
would talk about Krsna consciousness and I had cooked prasadam. Brahmananda Prabhu had a
large appetite so he could finish a huge amount of prasadam sometimes a potful. He gave one
lecture on how Srila Prabhupada in Vrindavana, asked if the grhasthas lived in the same rooms
and why? He tried to explain to many devotees that grhasthas should not sleep in the same room
as his wife. Srila Prabhupada said any man that sleeps with his wife in the same room sooner or
later will have sex with her. Like butter and fire, Srila Prabhupada explained in Vedic culture
grhasthas would sleep in the outer part of the house and women and children in the inner part. (if
anyone attacks the house women and children and the elderly would be protected being in the
inner part of the house and have to go through the men first)
This lecture by Brahmananda Prabhu made me remember Diti and Kasyapa, where Diti seduced
Kasyapa and two demons where born Hiranyakasipu and Hiranyaksa. In Krsna consciousness, a
husband and wife only have sex for begetting children. Krsna says in Bhagavad Gita that He is the
sex life between husband and wife where a God consciousness child is born otherwise in all the
four asramas, Brahmacari, Grhastha, Vanaprastha, and sannyasa there is zero sex life, this is real
religion. By living a life in celibacy one goes back home to Godhead, back to the spiritual world!
When I said Srila Prabhupada's instruction to Brahmananda Prabhu is because Srila Prabhupada
took Brahmananda Swami aside and told him that any grhastha that sleeps in the same room as
his wife is a grhamedhi, because he will sooner or later fall down with her. Thus Srila Prabhupada
gave the real purport to Kamo Smi Bharatarsabha. Srila Prabhupada told Brahmananda that when
he was a child this ancient culture was followed strictly in West Bengal.
Brhad Mrdanga Mahimamrta
Aindra Prabhu wrote his book "The art of transcendental book distribution" that really does not
encourage book distribution much, but more Harinama. I had some disagreement with him
about this. But whatever Aindra Prabhu has written is pure like the Ganges, surely I miss him so
much Krsna was kind and gave me his association.
Lord Caitanya has stated:
"Anyone who finds any fault with a devotee's description of Krishna is a sinner. If a devotee writes
a poem, no matter how poorly he does it, it will certainly contain his love for Krishna. A fool says
'visnaya' while a scholar knows the correct form is 'visnave', but Krishna accepts the sentiment in
either case. If anyone sees a fault in this, the fault is his, for Krishna is pleased with anything the
223
pure devotee says. You too describe the Lord with words of love, so what arrogant person would
dare criticize anything that you have written?" (Chaitanya Bhagavata 1.11.105-110
However I find the need to describe some of the glories of the Brhad Mrdanga, however, before I
do, I want to post some quotes that we hear over and over again, but they normally go in one ear
and out the other. This is why not more devotees in ISKCON take this book distribution seriously.
Prabhupada: No, that is missionary activities, that they do not understand, but you have to make
them understand. They are not calling you, “I am suffering. Please come,” but it is your business to
go and let them know that “You are suffering. You take this method.” That is the way of becoming
very quickly recognized by Krsna. Otherwise, if you think, “They are not understanding, what is the
use of going there? Let me sleep,” that is not good. They are not understanding; still, you have to
go. Then Krsna will take that “He is laboring so hard for My sake.” Never mind he is successful. It
doesn’t matter. But you are working hard for Krsna. That is noted down. So our business is to be
recognized by Krsna. Whether one man is converted or not converted, that is not our business. We
shall try our best. But Krsna must see that I am giving service to Krsna. That’s all. That is wanted.
Not that you have to judge that you have approached so many men; nobody became Krsna
conscious. That doesn’t matter. But you have gone there. You have endeavored your sincere effort.
That is recognized by Krsna. That is the order of Caitanya Mahaprabhu. Yare dekha, tare kaha
‘krsna’-upadesa: [Cc. Madhya 7.128] “Whomever you meet, you give him, you inform him the
instruction of Krsna.” Caitanya Mahaprabhu never said that “You see that he has actually become
Krsna conscious.” Never says. You simply say and go and say. That is your business. It is not that
you have to see that he has become Krsna conscious. It is not so easy to become Krsna conscious. It
is not so easy. It will take, bahunam janmanam ante [Bg. 7.19], after many, many births. But you
have to do your duty. Go and preach. Yare dekha, tare kaha ‘krsna’-upadesa [Cc. Madhya 7.128].
Your duty is finished. Of course, you will try to convert him. If he is not converted, that is not
deviation of your duty. You have to simply go and speak. Just like when I came to your country, I
never expected any success because I knew, “As soon as I will say, ‘No illicit sex, no meat-eating,’
they will reject me immediately.” (laughter So I was not hopeful at all.
Devotee (1: They are so attached.

Prabhupada: Yes. But it is your kindness that you accepted me. But I never expected. I never
expected that “These people will accept.” I never expected.
Hari-sauri: So simply if we rely on Krsna…
Prabhupada: Yes, that is our only business.
Hari-sauri: And if we look for results, then…
Prabhupada: And we should do our duty as prescribed by the spiritual master. Guru-krsna-krpaya
[Cc. Madhya 19.151]. Then both sides, you will be favored, from the spiritual master and from
Krsna. And that is the success. My Guru Maharaja was publishing one paper, Dayinika (?) Nadiya
Prakash. It was worth two paisa or one paisa. So if a Brahmacari could sell a few copies, he would
have been so glad. You see? The collection was not even four annas. Still, he was so glad that “Oh,
you have distributed so much.” Our business is to carry out the order, not to see success. Success is
not so easy. That is not so easy.
comment: Some devotees complain that so many books are distributed but why not more persons
became devotees, well there is Srila Prabhupada's answer to this question. Actually, Krsna will send
more devotees the more ISKCON becomes sincere in KC. And preaches purely.
224
if not our preaching will be accordingly, but especially in India, there is much expansion of KC that
is very good. And they distribute lots of Prabhupadas books also, this is one important reason.
You are trying for the new Temple, but our main business is Sankirtana and distribution of
literature. If Krishna gives us a better place, that is all right. Otherwise we can remain at any place
never mind hell or heaven; but we shall only be very cautious about propagating our Sankirtana
movement. [Letter to Madhudvisa, 26 March 1970]
I am very glad to know that your sales of our literature and books are very good and improving
more. It is natural that such distribution of literatures should increase as the people hear more
about Krishna Consciousness Movement, so distribution of our books and literatures is our major
propaganda program. [Letter to Hamsaduta, 29 June 1970]
Whenever I get report of my book selling I feel strength. Even now in this weakened condition I
have got strength from your report. You should know that in this work you have Krishna's
blessings. [Letter to Satsvarupa, 8 September 1974] The book sales are very encouraging, increasing,
increasing. It is very good news. Thank you, I want this. Record selling is temporary... A book sold
becomes a permanent matter for enjoyment. We read the scriptures again and again and it is still
fresh; when there is time, I go on reading my own books. [Letter to Hamsaduta, 1 October 1974]
Whatever progress we have made, it is simply due to distributing the books. So go on, and do not
divert your mind for a moment from this. [Letter to Ramesvara, 11 October 1974] If there is any
credit to my activities of translating, it is all due to His Divine Grace [Bhaktisiddhanta Sarasvati
Thakura]. Certainly if His Divine Grace were personally present at this time, it would have been a
great occasion for jubilation, but even though he is not physically present, I am confident that he is
very much pleased by this work of translation. He was very fond of seeing many books published to
spread the Krishna Consciousness Movement. Therefore our society, The International Society for
Krishna Consciousness [ISKCON], has been formed to execute the order of Sri Caitanya
Mahaprabhu and His Divine Grace Srila Bhaktsiddhanta Sarasvati Thakura. [Concluding words to
Sri Caitanya caritamrta]
Print as many books as possible, this is my real pleasure. By printing these books of our Krishna
Conscious philosophy in so many languages we can actually inject our movement into the masses
of persons all over the world, especially there in the Western countries and we can literally turn
whole nations into Krishna Conscious nations. [Letter to Hrdayananda, 21 December 1974] In
spite of war Srimad Bhagavatam will be distributed. We don't care about war, our preaching
business will go on. [Letter to Radhavallabha, 21 August 1975] The Sankirtana devotees are very
dear to Krishna. Because you are doing the field work of book distribution, Krishna has
immediately recognized them as true servants. Just like during war time, a farm boy or ordinary
clerk who goes to fight for his country on the front immediately becomes a national hero for his
sincere effort. So Krishna immediately recognizes a preacher of Krishna Consciousness who takes
all risk to deliver His message. [Letter to Uttamasloka, 11 December 1975]
Books are the basis of our Movement. Whatever appreciation we are getting on account of our
books, it is because we are following the path chalked out by exalted devotees. We are not writing
something whimsical. [Letter to Tusta-Krishna, 9 January 1976]
225
The results show that there is no limit to our book distribution. Our books are qualified to be
distributed unlimitedly. [Letter to Ramesvara, 18 January 1976]
The main thing is to distribute books more and more. [Letter to Balavanta, 4 October 1976]
Preaching means book distribution. [Room Conversation, Bombay, 31 December 1976] This, our
book distribution, is the most important task in our society. Therefore I am giving so much stress
and I am working so hard on this. Because this is my life and soul according to the order of my
Guru Maharaja. And by his grace it is to some extent successful. And I took it seriously. I take it
seriously still now. That is my life and soul. I never tried in India to construct big temples or even in
your country we didn't. I never tried. But I was selling personally books. That is the history. [Room
Conversation, Bombay, 31 December 1976]
I want that every respectable person has a full set of Bhagavatam and Caitanya Caritamrta in his
home. [Letter to Drdhavrata, 24 January 1977]
Be assured that there is no more direct way to preach than to distribute Krishna conscious books.
Whoever gets a book is benefited. If he reads the book he is benefited still more, or if he gives the
book to someone else for reading, both he and the other person is benefited. Even if one does not
read the book but simply holds it and sees it, he is benefited. If he simply gives small donation
towards the work of Krishna consciousness he is benefited. And anyone who distributes these
transcendental literatures, he is also benefited. Therefore Sankirtana is the prime benediction for
the age. [Letter to German disciples, 6 May 1977]
Srila Prabhupada writes in Srimad Bhagavatam 7.9.44 purport:" it is the duty of every member in
ISKCON to go door to door and present Bhagavad Gita as it is".
So thus we can not be real members of ISKCON if we do not distribute Srila Prabhupada's books.
Vrindavana Mahimamrta was written by Srila Prabhodananda Sarasvati Thakura:
He describes how one should not leave Vrindavana, but in modern times Srila Bhaktisiddhanta
Prabhupada started worldwide preaching, he started with chanting 192 rounds daily in Mayapure
when there was just a jungle there. He encouraged that real service to Mayapure is distributing
bhakti sastras. His Upadesavali is so important.
The Upadesavali Of Sri Srimad Bhaktisiddhanta Sarasvati Prabhupada
1. "Param vijayate sri-krsna-sankirtanam–supreme victory to the congregational chanting of Krsna’s

names" - this is Sri Gaudiya Math’s sole object of worship. 2. Sri Krsna, who is the visaya-vigraha or
the object of the devotees prema, is the sole enjoyer, and all others are to be enjoyed by Him. 3.
Those who don't perform Hari-bhajana are ignorant and murderers of their own soul. 4. The
acceptance of Harinama and direct realization of Bhagavan are one and the same. 5. Those who
equate the demigods with Visnu are unable to serve Bhagavan. 6. Establishing a printing press to
print devotional books and preaching by organizing Nama Hatta programs constitutes genuine
service to Sri Mayapur. 7. We are not doers of good or bad deeds, nor are we scholars or illiterate.
Carrying the shoes of Hari's pure devotees as our duty, we are initiates into the mantra "kirtaniya
sada hari". 8. Preaching without following proper conduct falls within the category of karma,
226
mundane activity. Without criticizing the nature of other, one should correct one's self - this is my
personal instruction. 9. Serving the Vrajavasis who felt great separation from Krsna when He left
Vraja to reside in Mathura is our supreme constitutional occupation. 10. If we desire to follow an
auspicious course in life, then disregarding the theories of even countless people we should hear
instructions only from a transcendental source. 11. Life as an animal, bird, insect, or any other of
the countless thousands of species is acceptable, but taking shelter of deceit is thoroughly improper.
Only an honest person possesses real auspiciousness. 12. Simple heartedness is synonymous with
Vaisnavism. Servants of paramahamsa Vaisnava should be simple-hearted, a quality which makes
them the topmost brahmanas. 13. Helping to draw conditioned souls away from their perverted
attachment to this material energy is the greatest compassion. If even one soul is rescued from
maha-maya's fortress, that compassionate act is infinitely more benevolent than the construction of
unlimited hospitals. 14. We have not come to this world to be construction workers; we are the
bearers of Sri Caitanyadeva's instructions. 15. We will not remain in this world for long, and by
profusely performing Hari-kirtan, upon relinquishing these material bodies we will experience the
ultimate reward of embodied life. 16. The foot-dust of Sri Rupa Goswami, the fulfiller of Sri
Caitanyadeva's inner desires is our life's sole desired object. 17. If I were to desist from lecturing
about the Absolute Truth due to being fearful that some listeners may be displeased, I would be
deviating from the path of Vedic truth and accepting the path of untruth. I would become one who
is inimical to the Vedas, an atheist, and would no longer possess faith in Bhagavan, the very
embodiment of Truth. 18. Krsna's darsan can only be attained through the medium of the ear as
one hears Hari-katha from pure Vaisnavas; there is no other way. 19. Wherever Hari-katha is being
spoken is a holy place. 20. Proper sravana, hearing, is accomplished through the medium of kirtan,
and this will give one the good opportunity to practice smarana, remembrance. Then internal
experience of rendering direct service to the astakaliya-lila, Sri Radha-Krsna's pastimes in each of
the eight parts of the day, becomes possible. 21. We should understand that the loud calling out of
Krsna's names is bhakti. 22. Bhagavan will not accept anything, that is offered by a person who
doesn't chant Harinam one-hundred thousand times daily (1 lakh of names). 23. By sincerely
endeavoring to chant Harinam without offences and remaining fixed in chanting constantly, one's
offences will fade and pure Harinam will arise on the tongue. 24. As mundane thoughts arise while
taking Harinam, one should not become discouraged. A secondary consequence of taking Harinam
is that these useless mundane thoughts will gradually dissipate; therefore one should not worry
about this. By dedicating one's mind, body, and words to serving Sri Nama and continuing to chant
with great persistence, Sri Nama Prabhu will grant one darsan of His supremely auspicious
transcendental form. And by continuing to chant until one's anarthas are fully eradicated by the
power of Sri Nama realization of His form, qualities and pastimes will automatically arise.
2 things I like to highlight is verse 6:
6. Establishing a printing press to print devotional books and preaching by organizing Nama Hatta
programs constitutes genuine service to Sri Mayapur.
It is very clear that the distribution of devotional books (Srila Prabhupadas books especially for
followers of Srila Prabhupada ) is real service to Sri Mayapure,
and 22: 22. Bhagavan will not accept anything, that is offered by a person who doesn't chant
Harinam one-hundred thousand times daily (1 lakh of names).
227
Note the importance of chanting 64 rounds daily...
Brhad Mrdanga Mahimamrta written by Paramananda das
verse 1. My dear brother if your Guru, friends, parents, society, wife and children, GBC and TP and
all so-called senior or junior devotees, Satan and saints, pious or impious persons tells you not to
distribute Srila Prabhupada's books do not listen to them, distribute Srila Prabhupada's books to all
birth after birth.
verse 2. My dear brother mind, why are you not attracted to this distribution of Srila Prabhupada's
books, you seriously think any happiness is found being a demigod, TP, GBC or Guru, or so-called
advanced vaisnava, why do you think there is any happiness in any of this outside in distributing
Srila Prabhupada's books?
verse 3 My dear mind have you not heard the sweet glorification of the Gopis:
tava kathāmṛtaḿ tapta-jīvanaḿ kavibhir īḍitaḿ kalmaṣāpaham śravaṇa-mańgalaḿ śrīmad ātataḿ
bhuvi gṛṇanti ye bhūri-dā janāḥ
The nectar of Your words and the descriptions of Your activities are the life and soul of those
suffering in this material world. These narrations, transmitted by learned sages, eradicate one's
sinful reactions and bestow good fortune upon whoever hears them. These narrations are broadcast
all over the world and are filled with spiritual power. Certainly those who spread the message of
Godhead are most munificent.
(SB 10.31.9) see also CC Madhya 14.4-18
verse 4 My dear mind does the sweet words of Prahlada Maharaja for others welfare not touch your
heart?
SB 7.9.43: O best of the great personalities, I am not at all afraid of material existence, for wherever
I stay I am fully absorbed in thoughts of Your glories and activities. My concern is only for the fools
and rascals who are making elaborate plans for material happiness and maintaining their families,
societies and countries. I am simply concerned with love for them.
prāyeṇa deva munayaḥ sva-vimukti-kāmā

maunaḿ caranti vijane na parārtha-niṣṭhāḥ
naitān vihāya kṛpaṇān vimumukṣa eko
nānyaḿ tvad asya śaraṇaḿ bhramato 'nupaśye
SB 7.9.44: My dear Lord Nṛsiḿhadeva, I see that there are many saintly persons indeed, but they
are interested only in their own deliverance. Not caring for the big cities and towns, they go to the
Himalayas or the forest to meditate with vows of silence [mauna-vrata]. They are not interested in
delivering others. As for me, however, I do not wish to be liberated alone, leaving aside all these
poor fools and rascals. I know that without Kṛṣṇa consciousness, without taking shelter of Your
lotus feet, one cannot be happy. Therefore I wish to bring them back to shelter at Your lotus feet.
Verse 5: My dear mind does the example of Srila Prabhupada not inspire you to distribute his
books with all love and dedication?
228
Verse 6: My dear mind, people in this world suffer for want of KC and you want to sit in a temple
and chant Hare Krishna with no love and concern for others, and you call yourself a vaisnava?
Why is your heart made of steel that you never distribute Srila Prabhupada's books?
verse 7: My dear brother mind, do not associate with anyone that is averse to the distributing of
Srila Prabhupada's books, consider such a person like a tiger that will only try to disturb and
distract your dedication to this most important instruction of Srila Prabhupada.
verse 8: My dear friends, so never forget Srila Prabhupada told Tripurari Swami that the
distribution of my books is 1000 times more important than taking sannyasa. Srila Prabhupada
told devotees when they came and told him that some pujari in Vrindavana had said if you keep
serving in ISKCON next life you can serve Radha Ramanaji personally. Srila Prabhupada fired
back: "NO, NEXT LIFE IF THEY ARE FORTUNATE, THEY CAN DISTRIBUTE
TRANSCENDENTAL BOOKS IN THE WEST"!
Thus ends the Brhad Mrdanga Mahimamrta if this inspires anyone to distribute Srila
Prabhupada's books, then I place that person's feet on my head.
229

Vaisnava Amrta 3

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Vaisnava Amrta

Foreword to Vaisnava Amrta ................................................................................................................... 1

Chapter 1 The glories of Sri Krsna's flutes ............................................................................................. 5

Chapter 2 Female leaders in ISKCON! .................................................................................................. 10

Chapter 4 Srivatsa on the chest of Lord Krsna ..................................................................................... 27

Chapter 6 Navadvipa-stuti-and-Navadvipa-sataka ............................................................................. 38

Chapter 8 Avoiding Vaisnava Aparadha .............................................................................................. 60

Chapter 10 Srila Prabhupada a Priya Sakha or Priya narma sakha? ................................................ 74

Chapter 11 The glories of Gopichandan and Sri Krsna's Tilaka ....................................................... 76

Chapter 13 Changing Srila Prabhupada's books ............................................................................... 100

Chapter 15 Sri Gauranga-Lila-Smarana-Mangala-Stotram ............................................................. 113

Chapter 16 Gopala-virudavali written by Srila Jiva Goswami ......................................................... 155

Chapter 17 Shri Govinda-Virudavali by Srila Rupa Goswami ........................................................ 175

Chapter 19 Krsna Karnamrta ............................................................................................................... 194

Chapter 20 Srila Prabhupada's instruction on Grhastha life and the

Padma Purana, Brahma Khanda 1.31.32

(121) prabhu bale,-"jana, 'lakshesvara' bali kare?

(122) "se janera nama ami bali 'lakshesvara'

Purport by Shrila Bhaktisiddhanta Sarasvati Thakura Prabhupada:

"bhagavan tanharai nikate bhoga-dravyadi grahana karena.

Shrila Bhaktisiddhanta Sarasvati Thakura Prabhupada:

Shrila Bhaktisiddhanta Sarasvati Thakura Prabhupada:

Shrila Bhaktisiddhanta Sarasvati Thakura Prabhupada:

lakshesvara vyatita gaura-bhaktira adarsa gaudiyajana kehai svikara karena na.

Shrila Bhaktisiddhanta Sarasvati Thakura Prabhupada:

adhapatita va adhapete gana eka-matra bhajana-sabda-vacya shri-nama-bhajane vimukhata-vasata

nama om vishnu-padaya krishna-preshthaya bhu-tale

I offer my respectful obeisances to Sri Varshabhanavi-devi-dayita dasa [another name of Srila

namas te gaura-vani-sri-murtaye dina-tarine

namo bhaktivinodaya sac-cid-ananda-namine

I offer my respectful obeisances unto Saccidananda Bhaktivinoda, who is transcendental energy of

There are 8 different tunes that Krsna plays

Sakhi mama niyati hatayas

Another verse from there is:

Rupa Goswami describes on such transcendental theft in his Padyavali:

Television Interview -- July 9, 1975, Chicago

Nitai: Woman’s brain is smaller than a man’s brain.

Woman reporter: What about Mrs. Meir, president of Israel?

Woman reporter: Women have been leaders.

Woman reporter: So a leader should not be elected.

Nitai: Then why do they keep great scientists’ brain to study?

Woman reporter: They keep many people’s brains to study.

Woman reporter: That’s not necessarily true.

Woman reporter: There is difference.

Woman reporter: They say there isn’t.

Actually, Dhruva Maharaja’s mother, Suniti, was his patha-pradarsaka-guru. Patha-pradarsaka-

There is few exceptiones:

Historical Examples of Female Gaudiya Diksa-gurus.

c) Hemalata Thakurani – The eldest daughter of Srinivasa Acarya. Hemalata Thakurani, a

e) Gangamata Gosvamini – A disciple of Haridasa Pandita Gosvami, the sevaite of Govindaji

Commentary by Sri Vishvanatha Chakravarthi Thakur of Gaudiya Sampradaya:

Commentary by Sri Ramanuja of Sri Sampradaya:

Commentary by Sri Sridhara Swami of Rudra Sampradaya:

Commentary by Sri Madhvacharya of Brahma Sampradaya:

Commentary by Sri Keshava Kashmiri of Kumara Sampradaya:

4) To blaspheme the Vedic literatures or literatures in pursuance of the Vedic version.

5) To give some interpretation on the holy name of the Lord.

6) To consider the glories of the holy name of the Lord as imagination.

- It is also an offense to be inattentive while chanting.

01. Chaitanya Bhagavata on Laksha Naam

THE PERFECTION OF LIFE IS TO GET THE DEGREE OF LAKSHESHVARA FROM LORD

In Shri Chaitanya-bhagavata, Antya Khanda 9.121-122, Lord Chaitanya Mahaprabhu instructed