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NITAAI-Veda.nyf > All Scriptures By Acharyas > Hari Bhakti Kalpa Latika > Stabaka-II

Second Stabaka

 

 

TEXT 1

 

atha bhakta-jana-prasadaika-sadhyatvad bhagavad-bhaktes tan upashlokayati

 

ashesha-brahmanda-prabhur api vihayatma-nilayam

sada y esham parshve vasati vasagah kaitabha-ripuh

vimuktau muktashan murahara-padambhoja-rasikan

bhaje 'ham bhaktams tan bhagavad-avataran bhava-hitan

 

atha—now; bhakta-jana—of the devotees; prasada—by the mercy; eka—only; sadhyatvat—because of the attainability; bhagavat—of the Supreme Personality of Godhead; bhakteh—of the devotional service; tan—them (the devotees); upashlokayati—praises in the following verses; ashesha—all; brahmanda—of the universes; prabhuh—the master; api—although; vihaya—having left; atma—own; nilayam—abode; sada—continually; yesham—of whom; parshve—at the side; vasati—resides; vashagah—submissive; kaitabha-ripuh—Lord Krishna, the enemy of the Kaitabha demon; vimuktau—for liberation; mukta—given up; ashan —the aspiration; murahara—of Lord Krishna, the killer of the Mura demon; pada—of the feet; ambhoja—the lotus flower; rasikan—relishing the mellows; bhaje—worship; aham—I; bhaktan—the devotees; tan—them; bhagavat—of the Lord; avataran—incarnations; bhava—to the world; hitan—auspicious.

 

Because the devotional service of the Lord is attainable only by the mercy of the devotees, the author praises them in thefollowing verses: Although He is the master of all universes, Lord Hari leaves His own spiritual abode to always stay submissively by His devotee's side. Lord Hari's devotees have given up all aspiration for liberation, and are simply attached to relishing the nectar at the Lord's lotus feet. I worship those devotees, who are empowered by the Lord, and who endeavor to do good to the entire world.

 

 

TEXT 2

 

tan eva pratyekam abhivadayati

 

guhyam yogi-durasadam tri-jagatam saram yayaivamritam

yasya nishkapata-prasada-sulabham govinda-padambujam

adyam shaktim ashesha-loka jananim brahmadibhir vanditam

vande tam kula-devatam iha mahamayam jagan-mohinim

 

tan—them; eva—certainly; pratyekam—one by one; abh ivadayati—offers respectful obeisances; guhyam—kept secret; yogi—by the yogis; durasadam—difficult to attain; tri—three; jagatam—of the worlds; saram—essence; yaya—by whom; eva—certainly; amritam—the nectar; yasyah—of whom; nishkapata—non-deceptive; non-deceptive—prasada—by the mercy; sulabham—easy to attain; govinda—of Lord Govinda; pada—feet; ambujam—lotus; adyam—first; shaktim—potency; ashesha—all; loka—of living entities; jananim—the mother; brahma—by Lord Brahma; adibhih—and others; vanditam—offered respectful obeisances; vande—I offer my respectful obeisances; tam—to her; kula—devatam—the goddess; iha—here; mahamayam—Mahamaya; jagat—the universe; mohinim—bewildering.

 

Unapproachable for the yogis, and the best thing in the three worlds. Lord Krishna's nectarean lotus-feet are carefullyconcealed by Mahamaya, although they may also be easily attained by her genuine favor. Offered obeisances by Lord Brahma and the other devotees, she is the Lord's first potency, and the mother of all living entities. I offer my respectful obeisances to that goddess Mahamaya, who bewilders the entire universe.

 

 

Text 3

 

ananda-nirbaramayim aravinda-nabha-

padaravinda-makarandamaya-pravaham

tam krishna-bhaktim iva murtimatim sravantim

vande mah eshvara-shiro-ruha-kunda-malam

 

ananda-nirbaramayim—consisting of great bliss; aravinda-nabha—of Lord Hari, whose navel is as beautiful as a lotus-flower; pada—of the feet; aravinda—of the lotus feet; makaranda—of the honey; maya—consisting; pravaham—current; tam—to her; krishna—of Lord Krishna; bhaktim—devotional service; iva—just like; murtimatim—personified; sravantim—flowing; vande—I offer my respectful obeisances; maheshvara—of Lord Shiva; shirah—on the head; ruha—ascended; kunda—of white jasmine flowers; malam—a garland.

 

Saturated with the honey of Lord Hari's lotus feet, and appearing like a garland of white jasmine flowers on the top ofLord Shiva's head, the blissful Ganges river shines as splendidly as krishna-bhakti herself. I offer my respectful obeisances toher.

 

 

Text 4

 

vande rudra-virinci-narada-shuka-vyasoddhavakruraka-

prahladarjuna-tarksha-maruti-mukhan shri-vasudeva-priyan

yat-kirtih sura-nimnageva vimala trai-lokyam evapunat

sarpendrasya phaneva vishvam avahat tapan sudhevavahat

 

vande—I offer my respectul obeisances; rudra—Lord Shiva; virinci—Lord Brahma; narada—Narada Muni; shuka—Shukadeva Gosvami; vyasa—Shrila Vyasadeva; uddhava—Uddhava; akruraka—Akrura; prahlada—Prahlada; arjuna—Arjuna; tarksha—Gaurada—maruti—Hanuman; mukhan—deaded by; shri--Vasudeva—of Lord Vasudeva; priyan—the dear devotees; yat—of whom; kirtih—the glory; sura-nimnaga—the celestial Ganges river; iva—just like; vimala—pure; trai-lokyam—the three worlds; eva—certainly; apunat—h as purified; sarpa-indrasya—of Lord Vasuki, the king of serpents; phana—the hood; iva—just like; vishvam—the universe; avahat—carries; tapan—distresses; sudha—nectar; iva—just like; avahat—carries.

 

I offer my respectful obeisances to Lord Shiva, Lord Brahma, Narada Muni, Shukadeva Gosvami, Shrila Vyasadeva,Uddhava, Akrura, Prahlada, Arjuna, Garuda, Hanuman, and allthe others who are dear to Lord Vasudeva. Just like the celestial Ganges river, their glory purifies the three worlds. Just like the hood of Lord Vasuki, it maintains the universe, and just like nectar, it removes this world's distress.

 

 

TEXT 5

 

tat-kamojjhita-loka-veda-varitapatyatma-paty-alaya

radhadya vraja-sundarir aviratam vande mukunda-priyah

yabhih prema-pariplutabhir anisham krishnaika-tanatmabhir

yan-naisargikam ea karma-rahitam sa prema-bhaktih smrita

 

tat—Lord Krishna; kama—desiring; ujjhita—rejected; loka—popular opinion; veda—Vedic injunctions; carita—activities; apatya—children; atma—own; pati—husbands; alayah—and homes; radha—Shrimati Radharaii; adyah—headed by; vraja—of Vraja; sundarih—oh beautiful girls; aviratam—constantly; vande—I offer my respectful obeisances; mukunda—to Lord Mukunda; priyah—very dear; yabhih—by whom; prema—with pure love of God; pariplutabhih—drowned; anisham—day and night; krishna—Krishna; eka—only; tana-atmabhih—remembering; yat—of whom; naisargikam—by nature; eva—certainly; karma—of fruitive actions; rahitam—devoid; sa—that; prema—in pure love of God; bhaktih—devotional service; smrita—remembered.

 

 

Headed by Shrimati Radharani, the beautiful young girls of Vrajabhumi constantly meditated upon Lord Krishna,and became drowned in pure love for Him. Very dear to Him, theyattained the stage of prema-bhakti (devotional service in pure love of God), which is free from any taint of material fruitive activities. In their desire to attain Krishna, they rejected all concern for popular opinion, Vedic convention, and even their ownchildren, husbands, and homes. I repeatedly offer my respectful obeisances unto them.

 

 

TEXT 6

tad yatha--anandena mukunda-nama-caritam lila-vilasatmakam

kromancancita-vigrahah sarabhasam shrnvanti gayanti ca

tat-saundarya-vihara-magna-manaso nityam smaranti sma tam

gehe karma-samakula api harer bhaktim dadhur gopikah

 

tat—that; yatha—just as; anandena—with bliss; mukunda—of Lord Mukunda; nama—the Holy Names; caritam—and pastimes; lila-vilasa-atmakam—full of pastimes; romanca-ancita—with hairs standing on end; vigrahah—bodies; sarabhasam—eagerly; shrinvanti—heard; gayanti—chanted; ca—and; tat—His; saundarya—beauty; vihara—and pastimes; magna—immersed; manasah—minds; nityam—constantly; smaranti—remembered; sma—in the past; tam—Him; gehe—at home; karma-samakulah—diligently performing their duties; api—although; hareh—to Lord Hari; bhaktim—pure devotional service; dadhuh—rendered; gopikah—the gopis.

 

When the gopis heard and chanted Lord Krisha's Holy Namesand pastimes, the hairs of their bodies stood up in ecstasy. Their minds constantly immersed in remembering His pastimes andbeauty, they engaged in pure devotional service to the Lord, although very diligently performing their household duties.

 

 

Text 7

 

vina-venu-mrdanga-vadya-valitair nrityaih sva-gitottarais

talpaih pushpa-nava-pravala-racitair asyamritasyarpanaih

gunja-dhatu-shikhanda-puspa vihitair veshair manoharibhih

premna sadhu sishevire madhuripum vridavane gopikah

 

 

vina—lutes; venu—flutes; mridanga—drums; vadya—musical instruments; valitaih—accompanied by; nrityaih—with dancing; sva—own; gita—with singing; uttaraih—superexcellent; talpaih—with sitting places; pushpa—with flowers; nava—fresh; pravala—with buds; racitaih—decorated; asya—of their lips; amritasya—of the nectar; arpanaih—with offerings; gunja—of gunja; dhatu—mineral pigments; shikhanda—peacock feather; pushpa—flowers; vihitaih—placed; veshaih—with decorations; manoharibih—beautiful; premna—with pure love; sadhu—nicely; sishevire—served; madhuripum—Lord Krishna, the enemy of the Madhu demon; vrindavane—in Vrindavana; gopikah—the gopis.

 

Playing flutes, vinas and mridangas, dancing, sweetly singing, decorating His sitting place with flowers and fresh buds, offering the nectar of their kisses, and decorating Him with garlands of gunja, mineral pigments, peacock feathers andflowers, the gopis lovingly served Lord Krishna in Vrindavana.

 

 

Text 8

 

svidyat-pani-talena tac-caranayoh sammarjanenarpitam

pady am sneha-jalena carghyam anisham celancalenasanam

dattam cacamaniyam eva niyatam svasyadharasyamritaih

premnaivattham ahar nisham madhuripor gopibhir arca krita

 

svidyat—perspiring; pani—of the hands; talena—with the surface; tat—His; caranayoh—of the two lotus feet; sammarjanena—with the washing; arpitam—offered; padyam—water for washing the feet; sneha-jalena—with tears; ca—and; arghyam—offering water as a part of worship; anisham—incessantly; cela—of the garments; ancalena—with the edges; asanam—a sitting place; dattam—offered; ca—and; acamaniyam—water for washing the mouth; eva—indeed; niyatam—continuously; svasya—own; adharasya—of the lips; amrtaih—with the nectar; premna—with pure love; eva—certainly; attham—offered; aharinisham—day and night; madhuripoh—of Lord Krishna, the enemy of the Madhu demon; gopibhih—by the gopis; arca—worship; krita—was performed;

 

The gopis washed the Lordsh feet and their hands began toperspire in ecstasy. They continually offered Him arghya with their tears, a sitting place with the edge of their saris, andacamana with the nectar of their kisses. In this way the gopisconstantly served Lord Krishna in pure love.

 

 

Text 9

 

tasam ye tu manoratha nava-navonmilat-kala-kelayas

tesham tavad agocare hi bhagavat-kama-kriya-kaushalam

ity e vam nija-manasadhika-rasollasotsavasvadajen-

anandena vavandire madhuripum vrindavane gopikah

 

tasam—of them; ye—which; tu—indeed; manorathah—desires; nava—newer; nava—and newer; unmilat—manifesting; kala-kelayah—in relation to amorous pastimes; tesham—of those; tavat—to that extent; agocare—inconceivable; hi—certainly; bhagavat—of the Supreme Personality of Godhead; kama—of loving affairs; kriya—in the activities; kaushalam—expertise; iti—this; evam—in this way; nija—own; manasa—than the minds; adhika—greater; rasa—of the mellow of conjugal love; ullasa—jibilant and brilliant; utsava—the festivities; asvadajena—with the pleasing taste; anandena—with spiritual bliss; vavandire—offered respectful obeisances; madhuripum—to Lord Krishna, the enemy of the Madhu demon; vrindavane—in Vrindavana; gopikah—the gopis.

 

Although newer and newer desires for amorous pastimes arose within the gopish hearts, the Lord's skill at performing thesepastimes was always beyond what the gopis could imagine. Tasting the transcendental bliss of festive conjugal pastimes far beyondtheir desiress, the gopis jubilantly offered respectful obeisances to Lord Krishna in Vrindavana.

 

 

Text 10

 

abhyutthana-varasananghri-kamala-prakshalanodvarttanaih

keshopaskarananulepa-tilakaih pratyanga-veshattaraih

bhakshyaih kshira-rasadibhish ca vadane tambula-vikshepanair

malyair vijana-vadya-gita-natanair dasyam vyadhur gopikah

 

abhyutthana—rising out of respect; vara—nice; asana—seat; angh ri—feet; kamala—lotus; prakshalana—washing; udvarttanaih—massaging; kkesha—of the hair; upaskarana—decorating and arranging; anulepa—anointing; tilakaih—decorating with tilaka markings; pratyanga—each limb; veshattaraih—nicely decorating; bhakshy aih—palatable foodstuffs; kshira-rasa—with milk-products; adibhih—and other palatable ingredients; ca—and; vadane—in the mouth; tambula—betel-nuts; vikshepanaih—offering; malyaih—with garlands; vijana—fanning; vadya—playing musical instruments; gita—singing; natanaih—and with dancing; dasyam—service; vyadhuh—performed; gopikah—the gopis.

 

Respectfully rising to greet Him, offering a nice sitting-place, washing and massaging His lotus feet, arranging and decorating His hair, smearing His body with scented ointments, marking it with tilaka and nicely decorating each limb, offeringpalatable foodstuffs made with milk and other nice ingredients, placing betel-nuts in His mouth, garlanding and fanning Him, playing musical instruments, singing and dancing for His pleasure, the gopis served Lord Krishna.

 

 

Text 11

 

parihasalapaih sahaviharnaih prema-rabhasaih

svabharaih sauhardaih saha-shayana-vasabhyavahritaih

ati-pritya maitrim vraja-pura-yuvatyo vidadhire

harau pritim naisargika-sakhitaya gopa-shishavah

 

parihasa—with laughing; alapaih—and talking; saha—with; viharanaih—pastimes; prema-rabhasaih—with great love; sva-bharaih—with their own; sauhardaih—friendship; saha—together; shayana—resting; vasa—residing; abhyavahritaih—eating; ati—great; pritya—with love; maitrim—friendship; vraja—of Vrajabhumi; pura—of the town; yuvatyah— youths; vidadhire—did; harau—to Lord Hari; pritim—love; naisargika—natural; sakhitaya—with friendship; gopa—of the cowherd men; shishavah—the sons.

 

The cowherd boys of Vraja-pura joked, talked, ate, rested, performed pastimes, and stayed with Lord Krishna as His loving friends.

 

 

TEXT 12

tadiya-rupashrita-kama-marganair

nihanyamanah sharanam gata iva

krishnaya catmanam api sva-vigraham

nivedayante svayam eva gopikhh

 

tadiya—His; rupa—beauty; ashrita—in relation; kama—of transcendental lust; marganaih—with the arrows; nihanyamanah—being struck; sharanam—to shelter; gatah—went; iva—just as if; krishnaya—to Lord Krishna; ca—and; atmanam—heart; api—and; sva—own; vigraham—form; nivedayante—offer; svayam—personally; eva—certainly; gopikah—the gopis.

 

Pierced by the cupid's arrows of His beauty, the gopis surrendered to Krishna and offered Him their minds and bodies.

 

 

Text 13

nirapeksha niraharya

nirguna guna-shalini

saprema sanuraga ca

gopi-bhaktih kim ucyate

 

nirapeksha—causeless; niraharya—natural; nirguna—beyond the three modes of material nature; guna—with transcendental qualities; shalini—enriched; sa—with; prema—pure love of God; sa—with; anuraga—attachment; ca—and; gopi—of the gopis; bhaktih—devotional service for Lord Krishna; kim—how?; ucyate—may it be described;

 

Natural, causeless, beyond the three modes of material nature, enriched with wonderful spiritual attributes, full of great love and attachment, the gopi's devotion to Lord Krishna cannot be described.

 

 

Text 14

 

yabhih krishna-rasavado

virahe 'py anubhuyate

gopinam—sa kshano nasti

yatra govinda-vismritih

 

yabhih—by whom; krishna—of Lord Krishna; rasa—of the transcendental mellows; asvadah—the sweet taste; virahe—in separation; api—even; anubhuyate—is experienced; gopinam—of the gopis; sah—that; kshanah—moment; na—does not; asti—exist; yatra—where; govinda—of Lord Govinda; vismritih—there is forgetfulness.

 

Even when separated from Him, the gopis, tasted the mellows of love for Krishna. They did not forget Him for a moment.

 

 

Text 15

 

paty-apatya-dhanair adhyam

griham yogisu dustyajam

hathena trinavat tyaktva

bhejuh krishnam vraja-striyah

 

pati—with husband; apatya—children; dhanaih—and wealth; adhyam—opulent; griham—home; yogishu—for the yogis; dustyajam—difficult to renounce; hathena—vigorously; trinavat—as worthless as a piece of straw; taktva—abandoned; bhejuh—worshipped; krishnam—Lord Krishna; vraja—of Vrajabhumi; striyah—the beautiful women.

 

Endowed with great wealth, charming children and husbands, the gopis homes were difficult even for great yogis to abandon. The gopis, nevertheless, vigorously rejected their opulent homes, considering them as worthless as a piece of straw, and went to worship Lord Krishna.

 

 

Text 16

 

gopinam bhakti-mahima

vaktum shakyo na vedhasa

tat-sutena shukenapi

ke vayam jada-buddhayah

 

gopinam—of the gopis; bhakti—of the devotional service; mahima—the glory; vaktum—to be spoken; shakyah—is able; na—not; vedhasha—by Lord Brahma; tat-sutena—by Brahma's son (Narada Muni); shukena—by Shukadeva Gosvami; api—and; ke—who are?; vayam—we; jada—stunted; buddhayah—with intelligence;

 

Even Brahma, Narada, and Shukadeva Gosvami cannot decribe the glories of the gopi's devotional service to Lord Krishna. What are we, whose intelligence is very stunted, in comparison to them?

 

 

Text 17

 

na tatha brahma-rudradya

lakshmir vananta eva va

govindasya jagad-bandhor

yatha gopi-janah priyah

 

na—not; tatha—in the same way; brahma—Lord Brahma; rudra—Lord Shiva; adyah—the devotees headed by; lakshmih—the goddess of fortune; va—or; anantah—Lord Anandeva; eva—certainly; va—or; govindasya—to Lord Govinda; jagat—of the universe; bandhoh—the friend; yatha—as; gopi-janah—the gopis; priyah—are dear.

 

Neither Lakshmi-devi, Lord Ananata-deva, nor the devoteesheaded by Lord Brahma and Lord Shiva, are as dear to Lord Govinda, the friend of the universe, as the gopis

 

 

TEXT 18

parishilayato 'nantam

satatam santapasam-tamo-hantrin

bhagavatan iha vande

punyambhodher ivotthitams candran

 

parishilayatah—in contact; anantam—with the unlimted Supreme Personality of Godhead; satatam—always; santapasam—sufferings; tamah—the darkness of ignorance; hantrim—destroying; bhagavatan—the devotees; iha—here; vande—I offer my respectful obeisances; punya—of piety; ambhodheh—from the ocean; iva—as it were; utthitan—arisen; candran—moons.

 

The devotees appear like moons which have arisen from the ocean of piety. Those devotee-moons perform pastimes in the skywhich is Lord Krishna, and they dispell the suffering and ignorantdarkness of this world. I offer my respectful obeisances unto them.

 

 

Text 19

 

atha ke te bhagavata ity apekshayam ahaye shrinvanti mukunda-nama-caritam gayanti cananditas

tam sarvatra saman smaranti satatam tat-pada-samsevinah

vandante paripuujayanti ca rasad dasyam atanvate

sakhyam catma-nivedanam ca niyatam karmarpanam kurvate

 

atha—now; ke—who?; te—they; bhagavatah—devotees; iti—thus; apekshayam—in this regard; aha—the author says; ye—those who; shrinvanti—hear; mukunda—of Lord Mukunda; nama—the Holy Names; caritam—and pastimes; gayanti—chant them; ca—and; ananditah—with pleasure; tam—to the Lord; sarvatra—everywhere; samam—completely; smaranti—remember; satatam—constantly; tat—the Lord's; pada—lotus feet; samsevinah—serving; vandante—offer respectful obeisances; paripujayanti—worship; ca—and; rasat—with love; dasyam—service; atanvate—render; sakhyam—friendship; ca—and; atma-nivedanam—complete surrender; ca—and; niyatam—always; karma —their work; arpanam—offering; kurvate—perform.

 

The author here describes the Lord's devotees: The devotees hear the holy names and pastimes of Lord Mukunda, and delight in chanting them. They always remember Him, continually service His lotus feet, worship, offer obeisances, serve by friend, completely surrender, and offer the fruits oftheir work to Him.

 

 

Text 20

 

krishnatmanah krishna-dhanah

krishna-bandhu-sutadayah

ye tad-arthojjhitasheshas

te 'pi bhuri-parigrahah

 

krishna—Lord Krishna; atmanah—life and soul; krishna—Krishna; dhanah—wealth; krishna-bandhu—friends and relatives; suta—sons; adayah—etc.; ye—those who; tat—His; artha—for the sake; ujjhita—abandoned; asheshah—everything; te—they; api—and; bhuri-parigrahah—many devotees.

 

Many devotees have renounced everthing to attain Krishna.Krishna is their wealth, friend, family member, and son.

 

 

Text 21

krishnarpita-dhanagara-

dara-bandhu-sutaday ah

ye parigrahavanto 'pi

sada nishkincana janah

 

krishna—to Krishna; arpita—offered; dhana—wealth; agara—home; dara—wife; bandhu—friends and relatives; suta—sons; adayah—etc.; ye—those who; parigrahavantah—devotees; api—and; sada—always; nishkincanah—never claiming anything as their own; janah—persons.

 

 

Those devotees offer to Krishna their wealth, home, wife, children, friends, relatives, and all their possessions. They never claim any property as their own.

 

 

Text 22

 

tad-rupa-guna-naivedya-nirmalya-vyapritendriyah

vishayavishaya ye 'pi

sada vishaya-shalinah

 

tat—the Lord's; rupa—beautiful form; guna—hearing of His transcendental qualities; naivedya—tasting the remnants of foodstuff offered to Him; nirmalya—smelling the flower-garlands offered to Him; vyaprita—busily engaged; indriyah—senses; vishaya—in external objects of sense-perception; avishayah—not engaged; ye—who; api—also; sada—always; vishaya-shalilnah—perceiving Krishna.

 

Turning away from external objects, the devotees see Lord Hari's beautiful form, hear about His glorious transcendental qualities, taste the foodstuffs offered to Him, and smell the flowers garlands which were His decorations. In this way, the devotees always engage their senses in the perception of Krishna.

 

 

Text 23

 

Krishnarpita-mano-buddhi-

deha-pranendriya-kriyah

apy anakanshitataya

nirjita vishayormayah

 

krishna—to Krishna; arpita—offered; manah—mind; buddhi—intelligence; deha—body; prana—life; indriya—of the senses; kriyah—actions; api—although; anakankshitataya—without desire; nirjitah—conquered; vishaya—of the material senses; urmayah—waves.

 

Without personal desire, the devotees offer to Krishna their mind, intelligence, body, life, and the actions of the senses. Inthis way they conquer the six enimical waves of materialism.

 

 

Text 24

 

krishnenaiva hrit-sthitena

sada santushta-cetasah

ye daridra api prayo

rajadhika-sukha-sthitah

 

krishnena—by Lord Krishna; eat—certainly; hrit—in the heart; sthitena—situated; sada—always; santushta—satisfied; cetasah—minds; ye—those who; daridrah—poor; api—although; prayah—generally; raja—than a King; adhika—greater; sukha—in happiness; sthitah—situated.

 

Although the devotees are generally poor, because their minds are satisfied by Lord Krishna, who remains within theirhearts, they enjoy happiness greater even than a king.

 

 

Text 25

 

nabhyasuyanti kebhyo 'pi

na ca kebhyo 'pi bibhyati

ye na duhkhad udvijante

na ramante bahih-sukhe

 

na—not; abhyasuyanti—envy; kebhyah-api—anyone; na—not; ca—and; kebhyah-api—anyone; bibhyati—fear; ye—who; na—not; duhkhat—because of material distress; udvijante—are agitated; na—not; ramante—take pleasure; bahih—of the external material world; sukhe—in the happiness.

 

The devotees do not envy or fear anyone. They are not agitated by material distress, and they do not take pleasure inthe external happiness of this world.

 

 

Text 26

 

ye na bibhyati papnabhyo

na kutashcic ca jantutah

hari-vismaranad eva

ye ca bibhyayti sarvada

 

ye—those who; na—not; bibhyati—fear; papnabhyah—sinful reactions; na—not; kutashcit—from any reason; ca—and; jantutah—living entity; hari—of Lord Krishna; vismaranat—from the forgetting; eva—certainly; ye—who; ca—and; bibhyati—fear; sarvada—always;

 

Although the devotees do not fear any sinful reactions orany living entity, they constantly fear the state of forgetting Krishna.

 

 

Text 27

 

uccair api bahun doshan

sadarishta-gunan api

y e paresham na pashyanti

catmanas tu viparvavam

 

uccaih—greatly; api—although; bahun—many; doshan—faults; sada—always; adrishta—unseen; gunan—virtues; api—although; ye—who; paresham—of others; na—not; pashyanti—see; ca—and; atmanah—of themselves; tu—but; viparyayam—just the opposite.

 

The devotees do not see others faults and lack of virtues, but their own.

 

 

Text 28

 

maitrim satusu kripam dine

punya-shalini sammadam

kurvanti papishupeksham

api ye sama-buddhyah

 

maitrim—friendship; satsu—to the saintly devotees; kripam—mercy; dine—to the fallen conditioned souls; punya-shalini—to the pure souls; sammadam—great delight; kurvanti—perform; papishu—to the sinful and demoniac; upeksham—neglect; api—and; ye—those who;  sama—equipoised; buddhayah—with intelligence.

 

Although equal to all, the devotee makes friendship with other devotees, is merciful to the innocent conditioned souls, isdelighted to meet an elevated pure soul, and ignores the sinfuldemons.

 

 

TEXT 29

 

nigamagama-mantranam

jape nasakta-buddhy ah

sankhy aya hari-namani

ye japanti divanisham

 

nigama-agama—of the different Vedic literatures; mantranam—of the mantras; jape—in the chanting; na—not; asakta—attached; buddhayah—with minds; sankhy aya—according to a perscribed numbe; hari—of Lord Hari; namani—the holy names; ye—who; japanti—chant; divanisham—day and night.

 

Unattracted to the various mantras prescribed in many Vedic literatures, the devotees continually chant Lord ŤHari's holy names a fixed number of times.

 

 

Text 30

 

parityaktaihika-sukhah

svargadishv api nisprihah

nirmamaham-mada-stambha

ye sada krishna-cetasah

 

parityakta—completely abandoned; aikhika—of this material world; sukhah—happiness; svarga-adishu—in the Svarga and other celestial planets; api—and; nisprihah—without aspiration; nirmama—of possessiveness; aham—false ego; mada-stambah—not intoxicated; ye—who; sada—constantly; krishna-cetasah—remember Krishna.

 

Aloof from the so-called happiness of this material world,not aspiring to attain the Svarga and other celestial planets, and not intoxicated by false ego and a false sense of possessiveness, the devotees constantly remember Krishna.

 

 

Text 31

 

sva-nindaya/m na duyante

na h rishyanti stutav api

ye na nindanti kam api

na prashamsanti kan api

 

sva—own; nindayam—in the criticism; na—not; duyante—becomes unhappy; na—not; hrishyanti—becomes jubilant; stutau—in the glorification; api—and; ye—who; na—not; nindanti—criticises; kam-api—anyone; na—nor; prashamsanti—praises; kan api—anyone.

 

The devotees do not become dejected when they are criticised, nor elated when praised. They neither criticise orpraise anyone.

 

 

Text 32

 

ye ca sat-sanga-nishpanna

jnana-nirdhuta-bandhanah

punya-papair ha badhyante

trinair iva matanga jah

 

ye—who; ca—and; sat—of saintly devotees; sanga—from the association; nishpanna—produced; jnana—knowledge; nirdhuta—cleansed; bandhanah—from bondage; punya—by pious; papaih—or sinful karmic reactions; na—not; badhyante—are bound; trinaih—with blades of grass; iva—just like; matangajah—elephants.

 

Those cleansed from all ignorance by the association of saintly devotees are not bound by the reactions of their previoussinful or pious deeds, just as elephants cannot be confined by a rope fashioned with blades of grass.

 

 

Text 33

 

jnanamritakara-sparsha-

paramahlada-nirvritah

kleshadibhir na badhyante

tapaish cadhyatmikadibhih

 

jnana—of transcendental knowledge; amrita-kara—of nectarean moon-beams; sparsa—by the touch; parama—supremely; ahlada—by bliss; nirvrtah—jubilant; klesha—by distresses; adibhih—and other faults; na—anot; badhyante— are bound; tapaih—by the sufferings; ca—and; adhyatmika—in relation to one's own body; adibhih—and from other sources.

 

Joyful because of the touch of the nectarean moonbeams ofspiritual knowledge, the devotees are not made unhappy by thesufferings of this world, occasioned by one's own body and mind, other living entities, and the demigods.

 

 

Text 34

 

ahar nishonmishad-bhakti-

sapatni-samhrita-kshana

yesham rushtaivakarma-stri

svayam eva nivartate

 

ahar nisha—day and night; unmishat—manifest; bhakti—devotional service; sapatni—co-wife; samhrita—withdrawn; kshana—happiness; yesham—of those who; rushta—angry; eva—certainly; karma—of fruitive activities; stri—wife; svayam—personally; eva—indeed; nivartate—stays away;

 

Seeing her co-wife bhakti (devotional service) always present, karma (fruitive activity) becomes unhappy and angry, and will not approach.

 

 

Text 35

 

yatha-shakti nijan dharman

asaktah paryupasate

guna-dosha-dhiyo mukta

nishiddham nacaranti ye

 

yatha-shakti—as far as one has the power; nijan—own; dharman—prescribed duties; asaktah—without attachment; paryupasate—diligently perform; guna—of praising the good qualities; dosha—and criticising the faults; dhiyah—from the conception; muktah—free; nishiddham—forbidden acts; na—not; acaranti—perform; ye—those who.

 

Unattached to the fruits of their actions, the devotees diligently perform their prescribed duties as far as they are able. They do not praise or criticise others, and they avoidforbidden things.

 

 

Text 36

 

api trailokya-rajyasya

hetor mokshasya va punah

kshanardham api ye shaurer

na calanti padambujat

 

api—although; trailokya—of the three worlds; rajyasya—of the kingdom; hetoh—on that account; mokshasya—of liberation; va—or; punah—on the other hand; kshana—of a moment; ardham—for a half; api—even; ye—who; shaureh—of Lord Hari; na—not; calanti—move; pada—feet; ambujat—from the lotus,

 

Even for a fraction of a second, the devotees will not abandon Lord Hari's lotus feet, although by doing that they mayattain the kingdom of the three worlds, or liberation from them.

 

 

Text 37

 

mukunda-caranambhoja-

makaranda-pravahinim

dharmadharmojjhita ye 'pi

nishevante surapagam

 

mukunda—of Lord Mukunda; carana—feet; ambhoja—of the lotus flower; makaranda—of the honey; pravahinim—river; dharma—materially pious; adharma—and impious actions; ujjhitah—abandoning;  ye—those who; api—and; nishevante—sarve; surapagam—the celestial Ganges river.

 

Rejecting materially pious and impious deeds, the devoteesserve the celestial Ganges river of honey flowing from Lord Mukunda's lotus feet.

 

 

Text 38

 

ahima satyam asteyam

shauca-shila-dama-kshamah

shanti-santosha-dhrityadya

yesham ca sahaja gunah

 

ahimsa—non-violence; satyam—truthfulness; asteyam—honesty; shauca—purity; shila—good conduct; dama—selfcontrol; kshamah—forgiveness; shanti—peacefulness; santosha—satisfaction; dh riti—steadfastness; adyah—and many others; yesham—of whom; ca—and; sahajah—innate; gunah—virtues.

 

Non-violence, truthfulness, honesty, purity, good-conduct, self-control, forgivness, peacefulness, satisfaction, and steadfastness are some of the devotee's many natural virtues.

 

 

Text 39

 

yesham papeshu himsabhud

akshamendriya-nigrahe

apy asatyam paratrane

cadhairyam krishna-kirtane

 

yesham—of whom; papeshu—to sinful; himsa—violence; abhut—is; akshama—intolerance; indiriya—of the senses; nigrahe—in the subduing; api—although; asatyam—untruthfulness; para—of others; trane—for the protection; ca—and; adhairyam—inebriety; krishna—of Lord Krishna; kirtane—in the chanting of the glories.

 

Nevertheless, the devotees are violent to the sinful demons,impatient to control the senses, willing to lie for another's protection, and free from soberness and gravity in the chanting of Lord Krishna's holy names.

 

 

Text 40

 

anatma-buddhir de hadau

mithya-drishtish ca samshritau

rago hari-kathasv eva

dveshash ca vishayeshv abhut

 

anatma—not as the self; buddhih—the conception; deha—to the material body; adau—and things related to it; mithya—as false; drishtih—the vision; ca—and; samshritau—of the material world; ragah—attachment; hari—of Lord Hari; kathasu—for the topics; eva—certainly; dveshah—hatred; ca—and; vishayeshu—for the objects of material sense-gratification; abhut—is.

 

The devotees do not misidentify the self as the material body or things related to the body, and they see the materialworld as temporary and false. They are attracted to hear thetopics of Lord Hari, and adverse to material sense-gratification.

 

 

Text 41-42

 

muktershya-mana-matsarya

dambha-stantanritadayah

ye naham-vadinah

sarvatra-sama-darshinah

 

paripurnah paricchinna-

dish canandakhilatmanah

vasudevad anyatamam

na pashyanti jagat-trayam

 

mukta—free from; irshya—envy; mana—pride; matsarya—malice; dambha—deceitfulness and hypocrisy; stanta—rudeness; anrita—lieing; adayah—beginning with; ye—who; na—not; aham—with false-ego; vadinah—speak; shantah—peaceful; sarvatra—everywhere; sama-darshinah—with equal vision; paripurnah—perfect and complete; aparicchinna—unlimited; cit—spiritual consciousness; ananda—and bliss; atmanah—than the Supersoul; vasudevat—than Lord Vasudeva; anyatamam—as something different; na—not; pashyanti—see; jagat—worlds; trayam—three.

 

Free from envy, pride, malice, hypocrisy, rudeness, deceitfulness, and all other vices, and without false-ego, thepeaceful devotees see everyone and everything with equal vision. They do not see the three material planetary systems as somethingdifferent from the perfect, complete, unlimited, all-knowing, blissful, and all-pervading Supersoul, Lord Vasudeva.

 

 

Text 43

 

akuntha-smritayo ye ca

bhakter anyam na sampadam

vipadam ca na manyante

krishna-vismaranat param

 

akuntha—keen; smritayah—intelligence; ye—who; ca—and; bhakteh—than pure devotional service; anyam—another; na—not; sampadam—good fortune; vipadam—catastrophy; ca—and; na—not; manyante—they consider; krishna—of Lord Krishna; vismaranat—than forgetfulness; param—supreme.

 

Keenly intelligent, the devotees do not see any good-fortune superior to pure devotional service, or any catastrophy greater than forgetfulness of Krishna.

 

 

Text 44

 

shanta-santata-santapa

mahantah shanta-cetasah

suhridah sarva-bhutanam

svaparabhinna-buddhayah

 

shanta—pacified; santata—series; santapah—of material distresses; mahantah—great souls; shanta—pacified; cetasah—minds; suhridah—friends; sarva—of all; bhutanam—living entities; sva—of oneself; para—and others; abhinna—without distinction; buddhayah—intelligence.

 

Free from all distress, their minds pacified, the friends ofall living entities, the exalted devotees do not distinguish between themselves and others.

 

 

Text 45

 

na bhashante 'nya-marma-sprik

sada sunrita-bhashinah

ye cardra-cetaso dine

karunamrita-varshinah

 

na—not; bhashante—they speak; anya—of others; marma—the weak points; sprik—touching; sada—always; sunrita——only the truth; bhashinah—speaking; ye—who; ca—and; ardra—merciful; cetasah—hearts; dine— to the suffering conditioned souls; karuna—of mercy; amrita—with the nectar; varshinah—raining.

 

The devotees do not speak to humiliate others and they always tell the truth. They are compassionate towards the fallenconditioned souls, and they shower them with the nectarean rainof their mercy.

 

 

Text 46

 

na sahante satam nindam

api sarva-sahishnavah

kamayante na kim api

sada dasyabhilashinah

 

na—not; sahante—they tolerate; satam—of the devotees; nindam—blasphemy; api—although; sarva—all; sahinshavah—tolerant; kamayante—they desire; na—not; kim api—anything; sada—always; dasya—Lord Krishna's service; abhilashinah—desiring.

 

Although all-tolerant, the devotees cannot tolerate the blasphemy of other devotees. Always desiring Lord Krishna'sservice, they do not desire anything else.

 

 

Text 47

 

antahsara mahatmanah

kula-shaila iva sthirah

shatrubhih krodha-kamadyair

na calyante 'nilair iva

 

antah-sarah—with inward strength; mahatmanah—the great souls; kula-shailah—mountains; iva—just like; sthirah—steady; shatrubhih—by enemies; krodha—anger; kama—lust; adyaih—etc.; na—not; calyante—are moved; anilaih—by the wind; iva—like.

 

Strong within, the great devotees are not moved by anger, lust, or other enemies, just as great mountains are not shaken by the wind.

 

Text 48

 

sada tac-caranambhoja-

    sudha-vada-pralobhinam

yesham mokshe 'pi necchabhut

    parameshthyadike kutah

 

sada—always; tat—His; carana—feet; ambhoja—of the lotus flower; sudha—the nectar; asvada—to taste; pralobhinam—of those who aspire; yesham—of whom; mokshe—for liberation; api—even; na—not; iccha—the desire; abhut—is; parameshthya—the post of Lord Brahma; adike—etc.; kutah—from what?

 

Those who constantly aspire to taste the nectar of Lord Hari's lotus feet do not even desire liberation. How can theywish for trivial benedictions like the post of Lord Brahma?

 

Text 49

 

gabhirata-svacchatadyair

    ye payonidhi-sannibhah

krishnashrita na maryadam

    pralaye 'ti jahaty aho

 

gabhirata—with depth; svacchata—and clarity; adyaih—and other auspicious qualities; ye—those who; payonidhi—the ocean; sannibhah—like; krishna—of Lord Krishna; ashritah—taken shelter; na—not; maryadam—the shoreline; pralaye—at the time of annihilation; ati—greatly; jahati—cross beyond; aho—O.

 

Taking shelter of Lord Krishna, the devotees are profound, clear, and full of aupicious qualities like the ocean. Even at the time of devestation they do not cross beyond the shoreline oftheir own nature and reject the Lord's shelter.

 

Text 50

 

navadha bhakti-bhavena

    sarvada bhavitatmanaam

yesham punar visheshena

    jivanam hari-kirtanam

 

navadha—in nine ways; bhakti—of pure devotional service; bhavena—with the state; sarvada—always; bhavita—manifested; atmanam—of the self; yesham—of whom; punah—nevertheless; visheshena—specifically; jivanam—life and soul; hari—of Lord Hari; kirtanam—the glorification;

 

Although the devotees are constantly engaged in Lord Hari'sdevotional service in nine ways, the glorification of the Lord isespecially their life and soul.Note: the nine methods of devotional service are: hearing aboutthe Lord, chanting His glories, remembering Him, serving His lotus feet, worshipping Him, offering obeisances, serving, befriending Him, and surrendering everything to Him.

 

 

Text 51

 

hareh sankirtanarambhe

    tan-nimagna-mano-dhiyah

ta eva jananti param

    tad-asvada-sukhodayam

 

hareh—of Lord Hari; sankirtana—of the glorification; arambhe—in the activity; tat—in the Lord; nimagna—immersed; manah—mind; dhiyah—and intelligence; te—they; eva—indeed; jananti—understand; param—supreme; tat—of the Lord; asvada—sweet taste; sukha—of the happiness; udayam—arisal.

 

The devotees whose minds and intelligence become immersed in the Lord's glorification (sankirtana), are able to taste the Happiness of the sweet mellows of devotional service.

 

Text 52

 

jivanto bhakti-labhaya

    kevalam prana-vrittayah

ayatnopanitam shuddham

    bhunjate keshavarpitam

 

jivantah—living; bhakti—of devotional service; labhaya—for the attainment; kevalam—exclusively; prana—of the life-air; vrittayah—actions; ayatna—without endeavor; upanitam—attained; shuddham—pure; bhunjate—eat; keshava—to Lord Keshava; arpitam—offered.

 

The devotees only live to attain devotional service. They accept pure foodstuffs, offered to Lord Keshava, and attained without great endeavor, only to maintain the body for this purpose.

 

53      “What is the nature of devotional service?” The author replies: Attached to devotional service, saintly persons do not desire the post of Brahma or Indra, mystic powers, or even the liberation that has submissively alighted upon their open palms. By service, these devotees are able to bring even Lord Hari, the master  of the universe, under their control. Let me take shelter of pure devotional service, which brings the splendid nectar of transcendental bliss.

 

54      The devotional service of Lord Krishna, which consists of hearing about the Lord, glorifying Him, remembering Him, serving His lotus feet, thinking of Him as a friend, and surrendering everything to Him, gives ever-new happiness just as a lover, removes sins just as the Ganges, and fulfils all desires just as the desire-vine.  That service is constantly served by the devotees.

 

55-56  Great sages have said that Lord Krishna’s incomparable devotional service consists of the following nine features: 1. Hearing about the Lord, 2. Chanting His glories, 3. Remembering Him, 4. Serving His lotus feet, 5. Worshipping Him, 6. Offering obeisances to His lotus feet, 7. Carrying out His orders, 8. Becoming His friend, and 9. Surrendering everything to Him. One who regularly performs these devotional activities in this world easily attains the Lord’s lotus feet.

57      There are five kinds of devotional service: 1. Devotional service in the mode of ignorance, 2. Devotional service in the mode of passion, 3 devotional service in the mode of goodness, 4. Devotional service characterised by love of God, and 5. Devotional service beyond the modes of material nature.

 

58      These five kinds of devotional service grant one the lotus feet of Lord Hari. Each one, however is better than the preceding one, using better methods, and striving for better goals.

 

59      One by one, the different kinds of devotional service are described. That devotional service where the mind is the refuge of concealed malice, and where one harms others and acts with hypocrisy and ostentation, is known as devotional service in the mode of ignorance, or cheating devotional service.

 

60      When performed with a desire for sense gratification in the form of wealth or fame, devotional service is known to be in the mode of passion.

 

61      When without false-ego the activities prescribed for one’s own nature are followed, and past karmic reactions are destroyed, devotional service is known to be in the mode of goodness.

 

62      When faith and love are directed to Lord Krishna, and when spiritual happiness is found in Him, devotional service becomes situated on the platform of suddha-sattva (pure goodness), beyond the three modes of material nature.  At that time the living entities attain love of Krishna.

 

63-64  For example: When, simply by hearing about Lord Hari’s transcendental qualities, the mind becomes filled with spiritual love, and when, enriched with the nectar of transcendental mellows, all the hairs of the body stand erect with ecstasy and there is a shower of tears of spiritual bliss, the state of causeless love of God, free from any material designation, is known to be spontaneously manifest.

 

65      Maddened by the sentiment of love of God, the devotees laugh at the wrong time, continually weep, jubilantly sing and dance, talk nonsense, and cause their material bodies to collapse by neglecting them.

 

66      The bumble-bee of those devotees’ minds tastes the intensely fragrant splendid flower of pure love of God, which is full of the honey of great transcendental bliss, and which grows on the vine of devotional service.

 

67      The lotus flower of Lord Krishna’s feet is full of spiritual bliss, and it is sought by the kings of the yogis.  Some swanlike devotees taste the nectar of pure love of God there.

 

 

68      Their minds submerged in the waves of pure love of God in the ocean of nectar of transcendental bliss, these devotees forget about this world and the next. They cannot be counted among the servants of the regulations of sadhana-bhakti.

 

69      Indifferent to the material body and things related to it, these devotees constantly serve the Supreme Person, Lord Hari, with their life, intelligence and senses.

 

70      Attaining this stage of devotional service in pure love for the Supreme Lord Hari, the devotees become filled with transcendental bliss, and they consider the four goals of human endeavour (religiosity, sense gratification, economic development, and liberation) to be as insignificant as a blade of grass.

 

71      When devotional service in love of God becomes free from all external material features, and completely devoid of actions for the benefit of the external material body, that confidential state is known as nirguna-bhakti (devotional service beyond the modes of material nature).

 

72-73  In nirguna-bhakti, simply by hearing the Lord’s transcendental qualities one becomes full of love. One’s mind becomes irresistibly and uncheckably drawn to the Supersoul of all living entities, just as the waters of the Ganges uncheckably flow to the ocean.  Nirguna-bhakti consists of unreserved love for the Lord, and unlimited eternal bliss.

 

74      Free from false-identification with the external material body, those situated in nirguna-bhakti are very sober and see everyone with an equal mind.  Immersed in the ocean of transcendental bliss, they forget the existence of the material body.

 

75      For one situated in nirguna-bhakti there is no material world, no spiritual world, no sense gratification, no renunciation, no false-ego, no false sense of possessiveness, no rules, no restrictions, no prescribed duties and no inaction. For him there is only the supremely blissful Lord Hari manifest everywhere.

 

76      May this state of confidential pure love of God, which brings with it great transcendental happiness and frees one from all material sufferings, which is worshipped by the saintly devotees, and which is full of nectar, rise, by a fragment of the devotees’ mercy, as the most dear thing within my heart.