Click here to load whole tree
NITAAI-Veda.nyf > All Scriptures By Acharyas > Hari Bhakti Kalpa Latika > Stabaka-I

First Stabaka

 

Text 1

 

sarvatmanam ashesha-loka-pitaram sarveshvaram shashvatam

    yam no vetti jagan-nivasam amritam yan-mayayandham jagat

yam jnatva kritino vishanti paramanandavabodham ca yam

    tam bhakta-priya-bandhavam sharanadam vande mura-dveshinam

 

sarva—all; atmanam—of living entities; ashesha—of all; loka—worlds; pitaram—the father; sarva—of everything; ishvaram—the controller; shashvatam—eternal; yam —whom; na—not; vetti —knows; jagat—of the worlds; nivasam—the residence; amritam—nectar; yat—of whom; mayaya—by the illusory potency; andham—blinded; jagat—world; yam—whom; jnatva—understanding; kritinah—the pious; vishanti—enter; parama—supreme; ananda—bliss; avabodham—understanding; ca—and; yam—whom; tam—Him; bhakta—of the dveotees; priya—the dear; bandhavam—friend; sharanadam—the giver of shelter; vande—I offer my respectful obeisances; mura-dveshinam—to Lord Krishna, the enemy of Mura.

 

Blinded by His illusory potency, maya, the entire world cannot understand that Lord Krishna is the all-pervading Supersoul, the father and controller of all the worlds, the eternal resting-place of the entire universe, and as sweet as nectar. When the learned devotees understand Him, they become conscious of supreme spiritual bliss. He is the dear friend of the devotees and the giver of shelter. I offer my respectful obeisances to Him, Lord Krishna, the enemy of the Mura demon.

 

Text 2

 

vraja-strinam prema-pravana-hrdayo va kim athava

    krpa-yukto bhakteshv asura-nidhana-cchadma-nipunah

api svatmaramo ya iha vijohirshur vrajam agat

    tam anandam vande nava-jalada-jalodara-nibham

 

vraja—of Vrajabhumi; strinam—of the women; prema—of pure love; pravana—inclined; hrdayah—heart; va—or; kim—whether?; athava—or; krpa—of mercy; yuktah—enowed; bhaktesu—for the devotees; asura—of the demons; nidhana—annihilation; chadma—tricks; nipunah—expert; api—although; sva-atma-aramah—independently full of bliss; yah—who; iha—in this world; vijihirsuh—desiring to perform; pastimes; vrajam—to Vrajabhumi; agat—went; tam—to Him; anandam—full of bliss; vande—I offer my respectful obeisances; nava—fresh; jalada—rain-clouds; jala—of a network; udara—inside; nibham—just like.

 

Perhaps it is because, although He is independently full of supreme transcendental bliss, He is nevertheless also full of love for the Vraja-gopis, or perhaps it is in order to show mercy to the devotees, on the pretext of killing the demons, that Lord Krishna, desiring to perform pastimes, has descended to the land of Vrajabhumi in this world. I offer my respectful obeisances to that Lord Krishna, the all-blissful Supreme Personality of Godhead, whose complexion is like the color of a multitude of dark rain-clouds.

 

 

Text 3

 

asatyam api samsaram

    yad-bhaktih satyatam nayet

gopinam hrdayanandam

    tam anandam upasmahe

 

asatyam—temporary and illusory; api—although; samsaram—material world; yat—of whombhaktih—the devotional service; satyatam—to the state of being the real spiritual world; nayet—may leadgopinam—of the gopis; hrdaya—of the hearts; anandam—the bliss; tam—Him; anandam—full of bliss; upasmahe—we worship.

 

Lord Krishna's devotional service transforms this illusory material world into the real spiritual world. Let us worship that blissfull Lord Krishna, who delights the hearts of the gopis.

 

Text 4

 

punyambhodhi-bhava tamo-vighatini sat-sanga-mulottama

    shraddha-pallavini virakti-kalika prema-prasunojjvala

sandrananda-rasavaham ca paramam jnanam phalam bibhrati

    seyam shri-hari-bhakti-kalpa-latika bhuyat satam pritaye

 

punya—of pious deeds; ambhodhi—from the ocean; bhava—born; tamah—ignorance; vighatini—destroying; sat—of saintly devotees; sanga—the association; mula—roots; uttama—excellent; shraddha—of faith; pallavini—with sprouts; virakti—of renunciation; kalika—buds; prema—of pure love of God; prasuna—flowers; ujjvala—splendid; sandra—intense; ananda—of bliss; rasa—nectar; avaham—producing; ca—and; paramam—supreme; jnanam—transcendental knowledge; phalam—fruits; bibhrati—holding; sa—that; iyam—this; shri—hari—of Lord Hari; bhakti—of the devotional service; kalpa-latika—the desire creeper; bhuyat—may be; satam—of the devotees; pritaye—for the delight.

 

The celebrated desire-creeper of Lord Hari's pure devotionalservice grows from the ocean of pious deeds, and it destroys all ignorance. It's excellent roots are the association of devotees,and it's new sprouts are faith in Lord Hari. It's budding flowersare renunciation of the world, and it's splendid fully blossomed flowers are pure love of God. Supreme transcendental knowledge is that creeper's fruit, which is full of the nectarean sweetness ofintense spiritual bliss. May that celebrated creeper delight the saintly devotees.

 

Text 5

 

kvaham manda-matir jade 'nadhigata-shruty-adi-shastragamo

    vidya-tattva-viveka-nirmala-dhiyam bhaktih kva vishveshituh

svam cittam tad api pramarshthum atha tam vijnatu-kamo 'py aham

    kurve sahasam idrisham yad iha tat kshantum mahanto 'rhatha

 

kva—what?; aham—am I; manda—slow; matih—intelligence; jadah—dumb and foolish; anadhigata—who has not understood; shruti—with the four Vedas; adi—beginning; shastra-agamah—scriptures; vidya—of transcendental knowledge; tattva—the truth; viveka—discernment; nirmala—pure; dhiyam—of those whose minds; bhaktih—Lord Hari's pure devotional service; kva—what?; vishva—of the universe; ishituh—of the Lord; svam—own; cittam—heart and mind; tat—that; api—although; pramarshthum—to cleanse; atha—therefore; tam—that; vijnatu-kamah—eager to understand; api—and; aham—I; kurve—am performing; sahasam—this reckless act; idrisham—like this; yat—because; iha—here; tat—that; kshantum—to forgive; mahantah—the great souls; arhatha—may be able.

 

What is the comparison between me, a slow-witted fool who has never properly studied the Vedic scriptures, and the devotion which the pure-hearted souls, expert at understanding spiritual truths, bear for Lord Krishna, the controller of the universe? Although I am unworthy to describe this pure devotional service, because I wish to understand it, and because I also wish to cleanse my heart, I am recklessly writing this poem. I beg thegreat pure devotees please to forgive me.

 

Text 6

 

atha nitya-satyamalataya sarva-prabhavatvena parama-karunikataya

paramanando vasudeva eva bhajaniya iti tan-mahimanam avedayann aha:

 

cid-anandambhodhau bhavati viharanto 'pi bhagavan

    vidhus te mahatmyam na khalu vidhi-shambhu-prabhritayah

tathapi tvat-padambhoja-madhu-lavamodam avidan

    jado 'pihe vaktum tad iha kim iyam me capalata

 

atha—now; nitya—eternity; satya—truthfulness; amalataya—by te purity; sarva—of everything; prabhavatvena—because of being the origin; parama—supreme; karunikataya—because of mercy; parama—supremely; anandah—blissful; vasudevah—Lord Vasudeva; eva—certainly; bhajaniyah—worshippable; iti—thus; tat—of Him; mahimanam—glorification; avedayan—causing to understand; aha—he says; cit—of transcendental knowledge; ananda—and bliss; ambhodhau—in the ocean; bhavati—within Your Lordship; viharantah—playing; api—although; bhagavan—O Lord; viduh—understand; te—Your; mahatmyam—glory; na—not; khalu—indeed; vidhi—Lord Brahma; shambhu—and Lord Shiva; prabhritayah—those headed by; tatha api—nevertheless; tvat—Your; pada—of the feet; ambhoja—of the lotus flower; madhu—of the honey; lava—of a tiny drop; amodam—the fragrance; avidan—not understanding; jadah—unintelligent and dumb; api—although;  ihe—in this endeavor; vaktum—to speak; tat—that; iha—here; kim— how is it; iyam—this; me—my; capalata—recklessness.

 

Describing the glories of the transcendentally blissful Lord Vasudeva, who is supremely worshipable because of His eternal existence, truthfulness, purity, supreme mercy, and because He is the origin of everything, the author says: O Lord, although Lord Brahma, Lord Shiva, and other great devotees perform pastimes in the ocean of transcendental bliss and knowledge which is Yourself, they remain unable to actually understand Your glories. Nevertheless, I, who am unintelligent, ineloquent, and unable to perceive the fragrance of even a tiny drop of the honey of Your lotus feet, am trying to describe Your glories. Am I not very reckless and foolhardy in this attempt?

 

Text 7

 

pratyekam bhuvanani sapta-yugalam yasv eva santi sphutam

    ta yasya pratiroma-kupa-nilaya brahmanda-kotyash ciram

sandranandam avikriyaparimitam nitya-prakasham gunair

    asprishtam nigamair agamyam iha ke'janantatam purusham

 

pratyekam—in each one; bhuvanani—planetary systems; sapta-yugalam—fourteen; yasu—in which; eva—certainly; santi—are; sphutam—manifested; tah—they; yasya—of whom; prati-romakupa—in each bodily pore; nilayah—abodes; brahmanda—of universes; kotyah—millions; ciram—continually; sandra—intense; anandam—with transcendental bliss; avikriya—without charge; aparimitam—unlimited; nitya—eternally; prakasham—manifest; gunaih—by the three modes of material nature; asprishtam—untouched; nigamaih—by the Vedas; agamyam—unapproachable; iha—here, in this material world; ke—who?; ajananta—has understood; tam—Him; purusham—the Supreme Person.

 

From the pores of the Supreme Lord's transcendental body, unlimted millions of universes, replete with fourteen divisions of planetary systems, continually emanate. That Supreme Person is full of intense transcendental bliss, without change, unlimited, eternally manifest, untouched by the three modes of material nature, and unaproachable even by the Vedas. Within this material world, who has even been able to understand Him?

 

Text 8

 

santv asyaiva vibhutayo 'mara-ganah sarvartha-kama-prada

    gaurishana-virinci-bhaskara-mukhah sarve hi sarveshvarah

kintu smera-mukhambujo vrajavadhu-vrindena vrindavane

    svacchandam viharan mamastu paramanandaya nandatmajah

 

santu—may be; asya—of Him; eva—certainly; vibhutayah—potencies; amara—of demigods; ganah—multitudes; sarva—all; artha—requests; kama—and desires; padah—fulfilling; gaurishana—Lord Shiva; virinci—Lord Brahma; bhaskara—the sun-god, Surya; mukhah—beginning with; sarve—all; hi—indeed; sarva-ishvarah—the controllers of universal affairs; vraja-vadhu—of the vraja-gopis; vrindena—with the multitudes; vrindavane—in Vrindavana; svacchandam—independently; viharan—performing pastimes; mama—my; astu—may there be; parama—transcendental; anandaya—for the bliss; nanda—of Nanda Maharaja; atmajah—the transcendental son.

 

Lord Shiva, Lord Brahma, Surya, and other demigods who grant benedictions and control universal affairs are all the potencies of that Supreme Person, who is nevertheless Nanda Maharaja's smiling lotus-faced son. May that Supreme Lord, who independently performs pastimes with the gopis in the forest of Vrindavana, grant to me transcendental bliss.

 

Text 9

 

yo lila-lava-matrakena jagatam srashtavita himsita

    vedaih sopanishadbhir eva ya iha prastuyate sarvatah

so 'yam gokula-nagara-parivridho vrindavanabhyantare

   purnananda-mahodadhir vijayate nihsima-lilamayah

 

yah—who; lila—of the pastimes; lava—a tiny fraction; matriakena—by only; jagatam—of the universes; srashta—creation; vita—maintainance; himsita—and annihilation; vedaih—by the Vedas; sa—with; upanishadbhih—the Upanishads; eva—certainly; yah—who; iha—here; prastuyate—glorified; sarvatah—everywhere; sah ayam—that very same person; gokula—of Gokula; nagari—of the beautiful gopis; parivridhah—the Lord; vrindavana—Vrindavana; abhyantare—within; purna—complete; ananda—of trancendental bliss; maha—great; udadhih—ocean; vijayate—all glories; nihsima—boundless; lila—pastimes; mayah—possessing.

 

That Supreme Person is glorified throughout the Vedas and Upanishads, and the creation, maintainance, and destruction of the material universes are only a small fraction of His unlimited pastimes. All glories to that Supreme Lord, who is an ocean of perfect transcendental bliss, and who, within the forest of Vrindavana, is the Lord and hero of the gopis.

 

Text 10

 

devanam api karanam niravadhi-shreyo vilasalayam

    siddhinam udadhim sukhaika-vasatim nihshesha-yogeshvaran

sarvaishvarya-nidhim vidher api vidhim sat-kama-kalpa-drumah

    karunyakaram uttamam tri-jagatam bhaktanuraktam bhaje

 

devanam—of the demigods; api—even; karanam—the origin; niravadhi—unlimited; shreyah—auspicious; vilasa—of pastimes; alayam—the abode; siddhinam—of perfections; udadhim—the ocean; sukha—of happiness; eka—exclusive; vasatim—residence; nihshesha—all; yoga—of mystic powers; ishvaram—the controller; sarva—all; aishvarya—of powers and opulences; nidhim—the treasure-house; vidheh—of Lord Brahma; api—even; vidhim—controlling; sat—transcendental; kama—granting the desires; kalpa-drumah—desire tree; karunya—of mercy; akaram—the personification; uttamam—supreme; tri—three; jagatam—of the worlds; bhakta—of the devotees; anuraktam—dearly loved; bhaje—I worship;

 

That Supreme Person is the origin of even the demigods, the abode of unlimited auspicious pastimes, the ocean of all perfections, the only residence of happiness, the controller of all mystic powers, the treasury of all opulences, and the highest in all the three worlds. I worship that Supreme Lord, who is dearly loved by the devotees.

 

Text 11

 

yad dhyeyam girishatmabhu-prabhritibhir vedanta-vedyam param

    vedanam phalam uttamam tri-jagatam isham gunebhyah param

mokshaikadhipam avyayam yad api ca brahmabhidhanam mahas

    tat sakshad vraja-sundari-parivritam vrindavane kridati

 

yat—which; dhyeyam—is meditated upon; girisha—by Lord Shiva; atmabhu—and Lord Brahma; prabhritibhih—by by those headed by; vedanta—by the Vedanta-sutra; vedyam—knowable; param—absolute truth; vedanam—of the Vedas; phalam—fruit; uttamam—supreme; tri—three; jagatam—of the worlds; isham—the controller; gunebhyah—the three modes of material nature; param—above; moksha—of liberation; adhipam—the monarch; avyayam—imperishable; yat—which; api—and; ca—also; brahma—as Brahman; abhidhanam—named; mahah—splendor; tat—that; sakshat—directly manifested; vraja—of Vraja; sundari—by the beautiful gopis; parivritam—surrounded; vrindavane—in the forest of Vrindavana; kridati—performs pastimes.

 

That Supreme Lord is the controller of the three worlds, beyond the three modes of material nature, knowable by the Vedanta, and the ultimate fruit of Vedic study. That Lord is indirectly manifest as the imperishable Brahman effulgence, meditated upon by Brahma, Shiva, and others, and He is directly manifest in Vrindavana, where He performs pastimes in the company of the gopis.

 

Text 12

 

yam ikshante santah sva-hridi paramanandam amalam

    yam advaitam brahmety abhidadhati vedanta-nipunahapi brahmeshadyair aparikalitananta-mahima

  sa evanando 'yam vraja-bhuvi nri-deho viharati

 

yam—whom; ikshante—see; santah—the saintly persons; sva—own; hridi—in the heart; parama—transcendenal; anandam—with bliss; amalam—pure; yam—whom; advaitam—undifferentiated; brahma—Brahman; iti—thus; abhidadhati—designate; vedanta—in the study of Vedanta-sutra; nipunah—the experts; api—and; brahma—by Lord Brahma; isha—and Lord Shiva; adyaih—and others; aparaikalita—not understood; ananta—unlimited; mahima—glory; sah—He; eva—certainly; anandah—blissful; ayam—this person; vraja—bhuvi—in Vrajabhumi; nri—of a human being; dehah—with a form resembling; viharati—performs pastimes;

 

That transcendentally pure and blissful Supreme Lord, whom the saintly persons are within their hearts, whom the Vedantistsdesignate as the undifferentiated Brahman, and whose unlimitedglories are unknowable by Lord Brahma, Lord Shiva and others, jublilantly performs pastimes in His original human-like form in the land of Vrajabhumi.

 

Text 13

 

sarvatra paripurno 'yam

ekah parama-purushah

sveccha-viharam kurute

sac-cid-ananda-vigrahah

 

sarvatra—everywhere; paripurnah—perfect and complete; ayam— He; ekah—one; parama—supreme; purushah—person; sva-iccha—according to His own desire; viharam—pastimes; kurute—performs; sat—eternal; cit—full of knowledge; ananda—and bliss; vigrahah—whose form.

 

That perfect and complete Supreme Person, who has no equal, and whose form is eternal, full of knowledge and bliss, always performs pastimes according to His own desire.

 

Text 14

 

arudha hara-murdhanam

yat-pada-sparsha-gauravat

trailoky am capunad ganga

kim tasya mahimocyate

 

arudha—ascended; hara—of Lord Shiva; murdhanam—on the head; yat—of whom; pada—of the lotus feet; sparsha—from the touch; gauravat—because of the heaviness; trailokyam—the three worlds; ca—and; apunat—purified; ganga—the Ganges; kim—how is it possible?; tasya—His; mahima—glory; ucyate—may be described.

 

Born from the weight of the touch of the Supreme Lord's lotus feet, and carried on Lord Shiva's head, the Ganges river has purified the three worlds. How is it possible to describe the glories of that Supreme Lord?

 

Text 15

 

kim ca

tad-dasa hara-narada-prabhritayah ko 'ham varakah shishuh

papash ceti h riysh mukunda-brajana-tyagam vritha makrithah

sarv/eso 'pi durasado 'pi karuna-sindhuh subandhuh satam

bhaktyaiva svapacan apiha vashagah svenanugrihnati sah

 

kim ca—furthermore; tat—Lord Shiva; narada—Narada; prabhritayah—headed by; kah—who?; aham—I; varaakah—little; shishuh—child; papah—sinful; ca—and; iti—thus; hriya—with embarassment; mukunda—of Lord Mukunda; bhajana—the Ťdevotional service; tyagam—the abandoment; vritha—as useless; ma—don't; krithah—do; sarva—of everything; ishah— the supreme controller; api—although; durasadah—difficult to attain; api—although; karuna—of mercy; sindhuh—an ocean; subandhuh—the dear friend; satam—of the devotees; bhaktya—with devotion; eva—indeed; svapacan—to the outcastes; api—even; iha—in this material world; vashagah—submissive; svena—personally; anugrihnati—shows mercy; sah—He.

 

O gentle reader, you may think: "Lord Shiva, Narada Muni, and many others are the personal servants of the Supreme Lord. What am I but a small misbehaved child in their midst?" O gentle reader, please do not become discouraged. Do not give up Lord Mukunda's devotional service as something you cannot perform. Although the Supreme Lord is the controller of everything, and although He is very difficult to approach, He is like an ocean of mercy, and He is the dear friend of the devotees. He becomes controlled by devotion and shows mercy to His devotee, even if the devotee was born in a family of outcastes.

 

 

 

 

Text 16

 

na vedair nagamair yogair

na tapobhir na karmabhih

bhaktyaiva kevalam grahyo

yogi-mrigyah parat parah

 

na—not; vedaih—by yoga performances; na—not; tapobhih—by austerities; na—not; karmabhih—by fruitive activities; bhaktya—by devotional service; eva—certainly; kevalam—only; grahyah—attainable; yogi—by the yogis;  mrigyah—searched out; parat—than the highest; param—higher.

That Supreme Person, who is greater than the greatest, and after whom the yogis search, cannot be obtained by studying theVedas and /Agamas, or by performing yoga, austerities, or fruitive activities. He is only attained by devotional service.

 

 

Text 17

 

tatha hi

 

sarva-dharma-vihino 'pi

nadhita-nigamagamah

lebhe yad-bhakti-matrena

dhruvah sarvottamam padam

 

tatha hi—nevertheless; sarva—all; dharma—material pious activities; vihinah—devoid of; api—although; na—not; adhita—studied; nigama—agamah—and Agamas; lebhe—attained; yat—of whom; bhakti—by devotional service; matrena—alone; dhruvah—Dhruva Mahariaja; sarva—to everything; uttamam—superior; padam—destination;

 

Although Dhruva Maharaaja had never studied the Vedas and/Agamas, and although he had never performed materially pious actions, he attained the supreme destination simply by engaging in the devotional service of the Lord.

 

 

Text 18

 

sakama-matya bhajatam atad-vidam

bhakta-priyah kama-nivartakam nrinam

datte ghanananda-dugham padambujam

pita midasvadi-shishoh sitam iva

 

sakama—of material desires; matya—with a mind inclined towards; bhajatam—of these engaging in devotional service; atat-vidam—unaware of their actual spiritual nature; bhakta—to the devotees; priyah—affectionate; kama—of the material desires; nivartakam—removal; nrinam—of the living entities; datte—gives; ghana—intense; ananda—bliss; dugham—giving; pada—feet; ambujam—lotus flower; pita—father; mrida—clay; asvadi—eating; shishoh—of the child; sitam—candy; iva—just like.

 

A father who sees his son eat clay, snatches it away and gives him a candy instead. In the same way, the Lord, who is veryaffectionate to His devotees, removes the material desires fromthose who, unaware of their actual spiritual nature, worship Himwith material motives. The Lord gives them His intensely delightful lotus feet.

 

 

Text 19

 

dushceshtita ye 'pi aravindanabham

kvacid bhajante jana-ranjanartham

tathapi te tasya padam labhante

pritya bhajantah kim u sadhu-shilah

 

dushceshtitah—misbehaved persons; ye—those who; api—although; aravinda-nabham—Lord Hari, whose navel is as beautiful as a lotus flower; kvacit—sometimes; bhajante—worship; jana-ranjana-artham—for their own happiness; tatha api—nevertheless; te—they; tasya—His; padam—lotus feet; labhante—attain; pritya—with pure love; bhajantah—engaging in devotional service; kim u—what to speak; sadhu-shilah—of the saintly devotees;

 

If even misbehaved persons, intent on their own happiness, attain Lord Hari's lotus feet by occasionally worshipping Him, who can describe the good fortune of the saintly devotees, whoworship the Lord in pure love?

 

 

Text 20

 

kamena para-pidabhir

yo dambhenapi sevitah

tarayaty eva tan sarvan

ko dayalur atah parah

 

kamena—with material desires; para—great; pidabhih—with troublesomeness; yah—who; dambhena—with hyprocrisy; api—even; sevitah—served; tarayati—liberates; eva—certainly; tan—them; sarvan—all; kah—who?; dayaluh—merciful; atah parah—more than He.

 

Even if served by those with personal motives, in a troublesome and annoying way, or with hypocrisy, the Lord liberates His devotees. who is more merciful than He?

 

 

Text 21

 

avihita-sukrito 'pi yo vidhatte

salila-dalair api tat-pade saparyam

tam anu sakala-dharmikair albhayam

nija-padam eva da dati bhakta-bandhuh

 

avihita—not performed; sukritah—materially pious activities; api—although; yah—who; vidhatte—offers; salila—with water; dalaih—tulasi leaves; api—although; tat—His; pade—at the lotus feet; saparyam—worship; tam anu—to him; sakala—all; dharmikaih—by the materially pious; alabhyam—unattainable; nija—own; padam—lotus feet; eva—certainly; dadati—grants; bhakta—of the devotees; bandhuh—the friend.

 

If a person who has never attained any materially pious activities, worships Lord Hari's lotus feet by offering some water and tulasi leaves, the Lord, who is the friend of the devotees, and unapproachable by the materially pious, gives inreturn His own lotus feet.

 

 

Text 22

 

sukrita-shata-jusho 'pi yogino 'pi

shriyam anusevayato 'pi bhakti-hinan

na bhajati bhajatam satam adhinah

kim iti kripalum amum bhajen na lokah

 

sukrita—of pious activities; shata—hundreds; jushah—having performed; api—although; yoginah—accomplished mystic yogis; api—although; shriyam anusevayatah—wealthy and opulent; api—although; bhakti—of devotion; hinan—devoid; na—not; bhajati—is inclined; bhajatam—those who worship Him; satam—to the devotees; adhinah—subservient; kim iti—why is it?; kripalum—merciful Lord; amum—this; bhajet—worships; na—not; lokah—the world;

 

The Lord becomes controlled by His devotees, although He does not show His mercy to the non-devotees, even if they are very pious, great yogis, or very rich and opulent. Why does thewhole world not worship such a merciful Lord?

 

 

Text 23

 

dharman asheshan api yo vihayabhajed ananyo hari-pada-padmam

dattva padam murdhni sudharmikanam;  sa eva tad-dhama sukhad upaiti;

 

dharman—materially pious duties; ashseshan—all; api—even; yah—one who; vihaya—having given up; bhajet—may worship; ananyah—with undeviating concentration; hari—of Lord Hari; pada—feet; padmam—the lotus flower; dattva—having placed; padam—his foot; murdhni—on the head; sudharmikanam—of the materially pious non-devotees; sah—he; eva—certainly; tat—of Lord Hari; dhama—the transcendental abode; sukhat—easily and happily; upaiti—attains.

 

One who gives up all materially pious duties, and withundeviating concentration, continually worships the lotus feet of Lord Hari, will easily and happily climb to the Lord's transcendental abode, stepping on the head of the materiallypious non-devotees.

 

 

Text 24-25

 

yasya bhakti-pradipo hi

sada snehena dipitah

nihshesham nashayaty eva

karma-dhvanta-samuccayam

bhava-davanalair dagdhan

kas tratum shaktiman bhavet

rite dina-daya sindhum

tam ananda-sudhambudhim

 

yasya—of whom; bhakti—of devotional service; pradipah—the lamp; hi—certainly; sada—continually; snehena—with the oil of devotion; dipitah—blazing; nihshesham—complete; nashayati—destroys; eva—certainly; karma—of fruitive activities; dhvanta—of darkness; samuccayam—abundance; bhava—of material existence; dava-analaih—by the forest fires; dagdhan—burned; kah—who?; tratum—to rescue; shaktiman—is able; bhavet—may be; rite—except; dina—to the distressed conditioned souls; daya—of mercy; sindhum—the ocean; tam—for Him; ananda—of transcendental bliss; sudha—of the nectar; ambudhim—the ocean.

 

Brightly blazing with the oil of love, the lamp of devotional service to the Lord completely destroys the darkness of past karma. That Lord Hari is like an ocean of mercy for thedistressed conditioned souls, or like an ocean of the nectar oftranscendental bliss. Except for Him, who is able to rescue thoseburning in the forest fire of material existence?

 

 

 

Text 26

 

hari-pada-bhajanecchur indriyaugham

dhriti-matiman vijayate durjayarim

shama-dama-niyamair yamaih svadharmair

nahi paravan sukha-sadhane samarthah

 

hari—of Lord Hari; pada—the lotus feet; bhajana—the service; icchuh—one who desires; indriya—of material senses; augham—the host; dhriti—patience; mati—discrimination; man—possessing; vijayate—conquers; durjaya—difficult to defeat; arim—enemy; sama-dama-niyamaih yamaih—by trying to subdue the senses in the practice of ashtanga-yga; svadharmaih—by performance of one's duties in the varnashrama system; na—not; hi—indeed; paravan—subordinate to the senses;  sukha—of happiness; sadhane—in the attainment; samarthah—successful.

 

Sober and discriminating persons who aspire to serve the lotus feet of Lord Hari, easily conquer the unconquerable, enimical material senses. Those who try to subdue the senses bypracticing the different restraints of the ashtanga-yoga system, or by following the prescriptions of th e varnashrama-dharma, remain unsuccessful and do not become happy.

 

 

Text 27

 

hari-pada-bhajane pathi pravritto

nijam api karma vivarjayet pravrittam

anudinam anushilayen nivrittam

na bhavati yavad iheshvara-prakashah

 

hari—of Lord Hari; pada—of the lotus feet; bhajane—of the worship; pathi—on the path; pravrittah—engaged; nijam—own; api—even; karma—duties prescribed by the varnashrama-dharma; vivarjayet—should abandon; pravrittam—for material benefit; anudinam—every day; anushilayet—should cultivate; nivrittam—renunciation; na—not; bhavati—there is; yavat—to what extent; iha—here; ishvara—of the Supreme Personality of Godhead; prakashah—the direct manifestation.

 

Those travelling on the path of devotional service to the lotus feet of Lord Hari, should abandon all activities prescribedby the varnashrama system for material improvement and sense-gratification. Day by day they should cultivate renunciation, until the Lord is personally manifest before them.

 

 

Text 28

 

kim castu krishna-mahima-parayanasyapi mahima katham apivaktum na shakyata ity aha

 

 

sa eva virah sa hi shastra-veda-vit

sa eva dhanyah sukritah sa eva hi

sa eva lakshmya svayam eva mrigyate

sa uttamo yo hari bhaktim ashritah

 

kim—why?ca—and; astu—may there be; krishna—of Lord Krishna; mahima—the glorification; tat-parayanasya—of His devotees; api—and; mahima—the glorification; katham api—how is it?; vaktum—to speak; na—not; shakyate—has the power; iti—thus; aha—he says; sah—he; eva—certainly; virah—a hero; sah—he; hi—indeed; shastra—of the Vedic scriptures; veda—the knowledge; vit—understands; sah—he; eva—certainly; dhanyah—fortunate; sukritah—pious; sah—he; eva—certainly; hi—indeed; sah—he; eva—certainly; lakshmya—by the goddess of fortune; svayam—personally; eva—indeed; mrigyate—is searched out; sah—he; uttamah—the topmost; yah—he who; hari—of Lord Hari; bhaktim—the devotional service; ashritah—has taken shelter.

 

The author has not yet been able to give us the description of the glories of Lord Krishna and His devotees. In this regard he says: One who has taken shelter of Lord Hari's devotional service is an actual hero, an actual knower of the Vedas, and actuallyfortunate and pious. Lakshmi-devi, the goddess of fortune personally searches out that person. That person is the best of all.

 

Text 29

 

tam arthayante 'khila-purusharthas

tam ardayante tri-vidha na tapah

tam ashrayante 'khila-tattva-bodhah

sada yam anandayatisha-bhaktih—

 

tam—to him; arthayante—appeal; akhila—all; purusa-arthah—the four goals of human pursuit (religion, sense-gratification, economic development, and liberation); tam—him; ardayante—torment; tri-vidhah—three-fold; na—not; tapah—miseries of material existence; tam—of him; asrayante—take shelter; akhila—all; tattva—of spiritual truths; bodhah—the understandings; sada—always; yam—whom; anandayanti—delights; isha—of the Supreme Personality of Godhead; bhaktih—devotional service;

 

Perception of spiritual truth takes shelter of one whocontinually delights in the Lord's devotional service. The three-fold material miseries do not torment him, and the goals of human endeavor (religion, sense gratification, economic-development, and liberation) beg to be engaged in his service.

 

 

Text 30

 

tenaiva dhanya dhrita ca medini

tenaiva kritsnam paripnitam jagat

tenavatirno bhava-sindhur ashramam

yenadarenacyuta-bhaktir ashrita

 

tena—by him; eva—certainly; dhanya—auspicious; dhrita—maintained; ca—and; medini—the earth; tena—by him; eva—certainly; kritsnam—completely; paripavitam—purified; jagat—the universe; tena—by him; avatirnah—crossed over; bhava—of material existence; sindhuh—the ocean; ashramam—easily; yena—by whom; adarena—with respect and earnestness; acyuta—of Lord Acyuta; bhaktih—devotional service; ashrita—taken shelter;

 

One who reverentially and earnestly takes shelter of LordAcyuta's devotional service, purifies the entire universe, and makes the earth prosperous and auspicious. That devotee easily crosses the ocean of repeated birth and death.

 

Text 31

 

druhyanti tasmai na manobhavadayas

tasmai namasyanti s urasura api

tasmai ca muktih sprihayaty api svayam

yasmai harer bhakti-raso hi rocate

 

druhyanti—cause pains; tasmai—to him; na—not; manobhava—lust; adayah—and other enemies; tasmai—to him; namasyanti—offer respectful obeisances; sura—demigods; asurah—and demons; api—and; tasmai—to him; ca—and; muktih—liberation; sprihayanti—aspires; api—even; svayam—personally; yasmai—whom; hareh—of Lord Hari; bhakti—of devotional service; rasah—the mellows; hi—certainly; rocate—delights;

 

One who delights in the transcendental mellows of Lord Hari's devotional service (bhakti-rasa), is not distressed by lust and other enemies. The demigods and demons offer respectfulobeisances to him, and liberation itself aspires for his association.

 

 

Text 32

 

tasmat svayam bibhyati sarva-bhitayas

tasmac ca dh arma prabhavanti sarvada

tasmad ashesham prapalayate tamo

yato harer bhakti-rasah prakashate

 

tasmat—of him; svayam—personally; bibhyati—are afraid; sarva—all; bhiyah—fears; tasmat—from him; ca—and; dahrmah—piety; prabhavanti—arises; sarvada—always; tasmat—from him; ashesham—all; prapalayate—flees; tamah—ignorance; yatah—of whom; hareh—of Lord Hari; bhakti—of devotionalrasah—the transcendental mellows; prakashate—is manifest;

 

One whose heart is illuminated by the transcendental mellowsof Lord Hari's devotional service, frightens all kinds of fear. Piety always emanates from him, and all ignorance flees from him.

 

 

Text 33

 

tasyaiva sango duritam dhunite

tasyanubhavo hi bhavam lunite

tasyaiva kirtir bhuvanam punite

yasyesha-bhaktir bhrisham ujjihite

 

tasya—of him; eva—certainly; sangah—contact; duritam—sinful reactions; dhunite—destroys; tasya—of him; anubhavah—strength; hi—certainly; bhavam—the bonds of birth and death; lunite—cuts; tasya—of him; eva—certainly; kirtih—the glory; bhuvanam—the universe; punite—purifies; yasya—of whom; isha—for the Supreme Personality of Godhead; bhaktih—devotional service; bhrisham—greatly; uhhihite—arises.

 

One who has great and mature devotion for the SupremePersonality of Godhead, destroys all sinful reactions by hisassociation. He has the strength to cut the bonds of birth anddeath, and his glorification purifies the entire universe.

 

Text 34

 

tatraiva ganga-yamunadi-nadyas

tatraiva tirthani vasanti sadyah

tatraiva dharmah sakala ramante

yatresha-bhaktir bhrisham avibhati

 

tatra—there; eva—certainly; ganga—the Ganges river; yamuna—the Yamuna—adi—beginning with; nadyah—rivers; tatra—there; eva—certainly; tirthani—holy places; vasanti—reside; sadyah—at once; tatra—there; eva—certainly; dharmah—virtues; sakalah—all; ramante—perform pastimes; yatra—where; isha—for the Supreme Personality of Godhead; bhaktih—devotional service; avibhati—shines.

 

In the heart where the Lord's devotional service shines, the Ganges, Yamuna and other sacred rivers flow. In that heart the holy places of pilgrimage immediately take residence, and all virtues perform pastimes.

 

 

Text 35

 

atanvate tatra ratim divaukaso

vasanti tatraiva sada mahad-gunah

jnannam ca tatraiva sada prakashate

yatrasti bhaktir madhusudanashraya

 

atanvata—do; tatra—three; ratim—delight; diva-okasah—the demigods; vasanti—reside; tatra—there; eva—certainly; sada—continually; mahat-gunah—transcendental virtues; jnanam—spiritual knowledge; ca—and; tatra—there; eva—certainly; sada—always; prakashate—is manifest; yatra—where; asti—there is; bhaktih—devotional service; mkadhusudana—of Lord Madhusudana; ashraya—taken shelter;

 

One devoted to Lord Madhusudana delights the demigods. Transcendental virtues always dwell within him, and spiritualknowledge continually shines in his heart.

 

 

 

 

Text 36

 

kim caivam cet krishna-karunyam bhaktanam apy evam mahima sada, tarhi sarve kim iti na bhajantity aha

 

ahni svodara-purti-matra-vikala nidra-smarehadibhir

dushpuraish ca manorathair aviratair akshipta-citta nishi

tan-maya-vibhavena mohita-dhiyo mithya-prapancadrita

yogindrair api durgamam katham ami krishnam bhajantam janaah

 

kim ca—furthermore; cet—if; krishna—of Lord Krishna; karunyam—the mercifulness; bhaktanam—to the devotees; api—and; evam—in this way; mahima—the glory; sada—always; tarhi—then; sarve—everyone; kim iti—why indeed?; na—not; bhajanti—worships; iti—in this regard; aha—the author says; ahni—during the day; sva—own; udara—belly; purti—with the filling; vikalah—agitated; nidra—sleep; smara—sex; iha—endeavors; adibhih—and other; dushpuraih—difficult to fulfill; ca—and; manorathaih—by desires; avirataih—ceaseless; akshipta—thrown; cittah—minds; nishi—at night; tat—of the Lord; maya—of the illusory potency; vibhavena—by the power; mohita—bewildered; dhiyah—minds; mithya—false; prapanca—material manifestation; adritah—worshipping; yogi—of yogis; indraih—by the kings; api—even; durgamam—difficult to approach; katham—how is it possible?; ami—these; krishnam—Lord Krishna; bhajantam—may worship; janah—people.

 

If this glorification of Lord Krishna's mercy to the devotees is true, then why does not everyone worship Him? The author replies: Bewildered by the Lord's illusory potency (maya),worshipping the false material manifestation, by day only concerned with how to fill the belly, and at night absorbed in sleeping or sex, their minds tossed about by continual, insatiable desires, how will the common people be able to worship Lord Krishna, who is unapproachable even by the kings of the sages?

 

 

Text 37

 

api ca--tat-tat-kama-nikama-lubdha-manasam nanamara-sevinam

nana-karma-tapo-japadi-gamitashesha-kshananam api

anyesham api

siddhi-sadhana-vidhau yoga-prayogarthinam

tan-maya-vibhavena mohita-dhiyam bhaktis tu dure sthita

 

api ca—and furthermore; tat—this; tat—and that; kama—desire; nikama—abundant; lubdha—greedy; manasam—minds; nana—various; amara—demigods; sevinam—worshipping; nana—various; karma—fruitive activities; tapah—austerities; japa—mantra chants; adi—etc; gamita—approached; ashesha-kshananam—at every moment; api—and; anyesham—of others; api—and; siddhi—of mystic powers; sadhana—attaining; vidhau—in the method; yoga—of ashtanna-yoga; prayoga—activities; arthinam—aspiring; tat—of the Lord; maya—of the illusory potency; vibhavena—by the strength; mohita—bewildered; dhiyam—intelligence; bhaktih—devotional service; tu—but; dure—far away; sth ita—is situated;

 

And furthermore: Their intelligence bewildered by the Lord's illusory potency(maya), some are unlimitedly greedy after material benefits, and take to worshipping various demigods, constant performance of fruitive activities, austerities, or mantra-chanting. Others take to the regimine of astanga-yoga to attain mystic powers. For all of them, the Lord's devotional service is far away.

 

 

Text 38

 

anandamrita-varidhau nava-ghana-shyamabhiramakritau

krishne 'nanta-mahimni naiva ramate nitye'ti-nediyasi

samsare mriga-trishnika-jala-nibhe 'satye 'pi satya-bhraman

mudho dhavati g ahate 'bhiramate duhkhaika-hetau sukhi—

 

ananda—of transcendental bliss; amrita—of nectar; varidhau—in the ocean; nava—fresh; ghana—rain-cloud; shyama—dark; abhirama—delightful; akritau—form; krsne—in Lord Krishna; ananta—unlimited; mahimni—glory; na—not; eva—certainly; ramate—take pleasure; nitye—eternal; ati—very; nediyasi—near; samare—in the material world; mriga-trishni-ka-jala-nibhe—to the mirage; asatye—illusory; api—although; satya—about the truth; bhramat—because of bewilderment; mudhah—fool; dhavati—runs; gahate—enters deeply; abhiramate—takes delight; duhkha—of unhappiness; eka—the only; hetau—cause; sukhi—eager to become happy;

 

Although unlimitedly glorious Lord Krishna, whose delightful form is dark like a fresh rain-cloud, is stayingnearby, appearing like the nectarean ocean of transcendental bliss, the foolish materialist does not turn to Him for happiness. That bewildered fool sees the mirage of happiness inthe desert of material existence. Eager to find that happiness heruns deeply into that desert, which ultimately becomes the solesource of his suffering.

 

 

Text 39

 

deho gaham anuttamam rasavati sad-vasana gehini

svacchandam hari-bhaktir uttama-dhanam s antosha ekah suhrit

siddham shasvata-saukhyam asti hi ta thapy atmaika-bandhe mudha

gehad avasati prayasyati jano mithya-sukhecchaturah

 

dehah—the body; geham—house; anuttamam—best; rasavati—charming; sat—pious; vasana—thoughts and desires; gehini—wife; svacchandam—according to one's wish; hari—of Lord Hari; bhaktih—devotional service; uttama—ultimate; dhanam—wealth; santoshah—satisfaction; ekah—only; suhrit—friend; siddham—perfection; shashvata—eternal; saukhyam—happiness; asti—there is; hi—certainly; tatha api—nevertheless; atma—of the self; eka—sole; bandhe—relatives; mudha—uselessly; gehat—from the home; avasati—resides; prayasyati—goes out; janah—conditioned soul; mithya—false; sukha—of happiness; iccha—with the desire; aturah—agitated;

 

One's body is his ultimate home and pious thoughts and desires are his charming wife. Devotional service to Lord Hariis available as the ultimate wealth, and spiritual satisfaction is his only friend. These associates bring one perfection and eternal happiness. Agitated with desire, the foolish conditionedsoul leaves that home to uselessly search for the illusory happiness of this world.

 

 

Text 40

 

asha-bhogi-sahasra-bhaji mamatahankara-bhimadrume

kama-krodha-mukhari-varga-makara-grahavali-sankule

tat-tat-klesha-mahormi-malini maha-mohambu-pure nrnam

duspare bhava-sagare pravishatam govinda-bhaktih kutah

 

asha—of hopes; bhogi—of snakes; sahasra—with thousands; bhaji—filled; mamata—possessiveness; ahankara—false ego; bhima—terrible; drume—seaweed; kama—lust; krodha—anger; mukha—beginning with; ari—enemies; varga—community; makara—sharks; graha—and crocodiles; avali—with multitudes; sankkule—crowded; tat—this; tat—and that; klesha—distresses; maha—great; urmi—with waves; malini—garlanded; maha—great; moha—illusion; ambu—of water; pure—with a flood; nrinam—of the living entities; duspare—difficult to cross; bhava—of material existence; sagare—in the ocean; pravishatam—entered; govinda—of Lord Govinda; bhaktih—devotional service; kutah—where?;

The difficult to cross ocean of material existence is filled with the waters of great illusion, and agitated with many different waves of distress. That ocean is crowded with the sharks and crocodiles of lust, anger, and other vices. It is filled with the fearful seaweed jungle of false-ego and possessiveness, and thousands of snakes of false-hopes. How is itpossible for those drowning in that ocean to attain Lord Govinda's devotional service?

 

 

Text 41

 

yady evam tarhi bhaktih katham syad ity aha

 

tatradau para-lokato bhayam atah punye matir jayate

sambhedas tata eva sadhushu bhavet tesham prasadodayat

shraddha syat bhagavat-kathasu ca tato bhaktir viraktis tatas

tattva-jnanam amanda-sandra-paramanandam samudyotate

 

yadi—if; evam—in this way; tarhi—then; bhaktih—devotional service; katham—how?; syat—may it come into existence; iti—in this regard; aha—the author says; tatra—there; adau—in the beginning; para-lokatah—of saintly persons; bhayam—awe and respect; atah—from that; punye—in purity; matih—the mind; jayate—arises; sambhedah—association; tatah—from that; eva—certainly; sadhushu—with devotees; bhavet—may be; tesham—of them; prasada—of the mercy; udayat—from the arisal; shradhha—faith; bhagavat—of the Lord; kathasu—in the topics; ca—and; tatah—from that; bhaktih—devotional service; viraktih—renunciation; tatah—from that; tattva—of the truth; jnanam—knowledge; amanda—great; sandra—intense; parama—transcendental; anandam—bliss; samudyotate—is manifest;

 

If this is the description of devotional service (bhakti), then how is it possible to ever attain it? To this the author replies: In the beginning there is respect for saintly persons, and from that the mind becomes a little purified. In that condition, one begins to associate with devotees, and when he receives theirmercy, he develops faith in the description of the Lord's instuctions and pastimes. From that one develops devotional service, and from that service, renunciation follows. From renunciation, spiritual awareness, which is full of great andintense bliss, follows.

 

 

Text 42

 

punya-kshunna-shubhashaye samudita sat-sanga-jankura

shraddha-varibhir u kshita pratidinam vairagya-vistarita

arudha bhagavat-prabodha-tarukam priti-prasunancita

sandrananda-rasam hi bhakti-latika dhatte 'ti-saukhyam phalam

 

punya—pious deeds; kshunna—performed; shubha—auspicious; ashaye—in the heart; samudita—arisen; sat—of the saintly devotees; sanga—of the association; bija—a seed; ankura—a sprout; shraddha—of faith; varibhih—with the waters; ukshita—sprinkled; pratidinam—every day; vairagya—renunciation; vistarita—expanded; arudha—grown; bhagavat—of the Supreme Personality of Godhead; prabodha—of awareness; tarukam—tree; priti—of pure love of God; prasuna—with flowers; ancita—endowed; sandra—intense; ananda—of bliss; rasam—with the nectar; hi—certainly; bhakti—of devotional service; latika—the creeper; dhatte—bears; ati—great; saukhyam—happiness—phalam—fruit.

 

The creeper of devotional service (bhakti) may grow in the heart of one who has performed pious deeds. Planted as a seed by the association of devotees, that creeper begins to sprout when it is daily sprinkled by the waters of faith. With the appearanceof renunciation, that creeper expands, and it climbs the trunk and branches of the tree of awareness of the Supreme Personality of Godhead. That creeper blossoms with flowers of pure love of God. From them come the fruits of great transcendental happinesswhich are full of the nectar of intense spiritual bliss.

 

 

Text 43

 

kam ca kamadishv ajiteshu gokula-pater bhaktir na sampadyate

jeya naiva maharayah punar ami tad-bhakti-shastram vina

tasmad bhakta-jana-prasanga-padavim asthaya bhaktim shanair

abhyasyasya subuddhibhih pratidinam jeyas ca kamadayah

 

kam ca—a certain; kama—lust; adishu— ; ajiteshu—unconquered; gokula—of Gokula; pateh—to the Lord (Krishna); na—not; sampadyate—is achieved; jeyah—conquerable; na—not; eva—certainly; maha—great; arayah—enemies; punah—however; ami—these; tat—to Him; bhakti—devotional service; shastram—the weapon; vina—without; tasmat—therefore; bhakta-jana—of devotees; prasanga—of the association; padavim—the path; asthaya—accepting; bhaktim—devotional service; shanaih—gradually; abhyasya—performing; asya—of Him; subuddhibhih—by the intelligent devotees; pratidinam—daily; jeyah—conquerable; ca—and; kama—lust; adayah—and other vices.

 

Although devotional service (bhakti) to Lord Krishna, themaster of Gokula, cannot exist unless lust and other vices areconquered, one cannot defeat these great enemies without theweapon of Krishna bhakti. For this reason intelligent persons accept the path of association with devotees and daily engage inthe Lord's service. In this way they become able to defeat lust and his associates.

 

 

Text 44

 

iha tu nipatitah suduhkha-nire

smara-mukha-nakma-kulakule bhavabdhau

hari-carana-maha-tarim shrayed yas tarati

sukhena sudustaram tam anyaih.

 

iha—here; tu—but; nipatitah—fallen; su-duhkha—of great distress; nire—in the waters; smara—of lust; mukha—headed; nakra—of crocodiles; kula—by the community; akule—crowded; bhava—of material existence; abdhau—in the ocean; hari—of Lord Hari; carana—of the lotus feet; maha—great; tarim—ship; shrayet—may take shelter; yah—who; tarati—crosses over; sukhena—without effort; sudustaram

very difficult to cross; tam—that; anyaih—by others.

 

The ocean of material existence is filled with the waters ofgreat suffering, and crowded with the crocodiles of lust and other vices. Although drowning in that ocean, if one takes shelter on the boat of Lord Hari's lotus feet, he will easily cross over that ocean which was insurmountable for others.

 

 

Text 45

 

te na smaranti vishayan na ca karma-kandam

tena smaranti purushartha-catushthayam ca

te na smaranti suta-daara-nrhatma-deham

ye krishna-pada-kamale madhu-pana-mattah

 

te—they; na—not; smaranti—remember; vishayan—objects of sense-gratification; na—not; ca—and; karma-kandam—Vedic prescriptions for material advancement; te—they; na—not; smaranti—remember; purushartha-catushthayam—the four goals of human endeavor (religion, sense-gratification, economic-development and liberation); ca—and; te—they; na—not; smaranti—remember; suta—children; dara—wife; nrha—home; atma-dehan—things in relation to his material body; ye—those who; krishna—of Lord Krishna; pada—of the feet; kamale—at the lotus flower; madhu—the honey; pana—by the drinking; mattah—intoxicated;

 

Those who become intoxicated by drinking the honey of Lord Krishna's lotus feet do not remember the objects of the materialsenses, the Vedic prescriptions for material advancment (karma-kanda), the four goals of human pursuit (religion, sense-gratification, economic-development and liberation), their children, wife, home, or even their own material bodies.

 

 

Text 46

 

kim ca

 

sadbhih kshunëam anavalim vigata-santapam rajo-varjitam

tat-padambuja-bhakti-sat-partham rite nanyo'sti pantha mama

svargadau tava kala-vakra-lulite svacche 'pi naivotsahe

mokshe tvat-pada-langhanahita-bhaye notsahansam kurmahe

 

 

kim ca—and furthermore; sadbhih—by he saintly devotees; kshuëëam—followed; anavalim—pure; vigata—free; santapam—from material distress; rajah—from passion; varjitam—free; tat—of Lord Krishëa; pada—feet; ambuja—to the lotus flower; bhakti—devotional service; sat—transcendental; patham—path; rite—except for; na—not; anyah—another; asti—there is; panthah—path; mama—my; svarga-adau—the heavenly planets beginning with Svarga-loka; tava—Your; kala—of time; cakra—by the wheel; lulite—are cut; svacche—splendid and beautiful; api—although; na—not; eva—certainly; utsahe—I aspire; mokshe—for liberation; tvat—Your; pada—lotus feet; lanhana—ignoring; ahita—placed; bhaye—fear; na—not; utsahasam—the reckless crime; kurmahe—shall I commit.

 

O Lord, the transcendental path of devotional service to Your lotus feet, which is followed by the saintly devotees, is very pure, and free from material distresses and the material mode of passion. Aside from that path, I shall not accept any other. I shall not appeal even for the shining upper planetarysystems, which shall ultimately be cut to pieces by Your wheelof time. I shall not endeavor to commit the fearful and recklesscrime of passing over Your lotus feet to attain an impersonal psuedo-liberation.

 

 

Text 47

 

shreyah kalpa-taroh phalam suvimalam ratnam tayi-varidher

mulam jnana-mahiruhasya paramanandambudher nirjhvarah

sam sararëava-para-setur amritarohasya nihshreëika

dushprapyam hari-bhaktir uttama-dhanam kamyam na kesham iha

 

shreyah—best; kalpa—taroh—of the desire tree; phalam—fruit; suvimalam—pure and splendid; ratnam—jewel; trayi-varidheh—of the ocean of three Vedas; mulam—the root; jnana—of transcendental knowledge; mahiruhasya—of the tree; parama—transcendental; ananda—of bliss; ambudheh—of the ocean; nirgharah—swiftly moving current; samsara—of material existence; arëava—of the ocean; para—t the other shore; setuh—the bridge; amrita—to spiritual nectar; arohasya—of the ascending; nihshreëika—the staircase; dushprapyam—difficult to attain; hari—of Lord Hari; bhaktih—the devotional service; uttama—ultimate; dhanam—wealth; kamyam—desireable; na—not; kesham—by whom?; iha—here in this world.

 

Devotional service to Lord Hari (hari-bhakti) is the fruit of the best of spiritual desire-trees, the ultimate jewel attained from the ocean of the three Vedas, the root of the treeof transcendental knowledge, the swiftyly moving current of the ocean of spiritual bliss, the bridge that enables one to cross tothe far shore of the ocean of birth and death, the staircase leading up to the realm of spiritual nectar, and the ultimatetreasure. In this world, who would not asire to attain it?