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NITAAI-Veda.nyf > All Scriptures By Acharyas > Raghava Pandita Goswami > Hari Bhakti Ratna Prakash > First Ray of Light

 

Shri Hari-bhakti-ratna-prakasa

 

The Splendor of the Jewel of Hari-bhakti

 

 

First Ray of Light

 

Text 1

 

kalatta-maya-lavakatta-murtih

kala-kvanad-venu-ninada-ramyah

shrito hridi vyakulayams tri-lokim

shriye 'stu gopijanavallabho vah

 

kala - with art; atta - taken; maya - potency; lavaka - beautiful; atta - taken; murtih - form; kala - melodiously; dvanat - sounding; venu - of the flute; ninada - witn the

sounds; ramyah - enchanting; shritah - situated; hridi - in the heart; vyakulayan - agitating; tri-lokim - the three planetary systems; shriye astu - may grant benediction; gopi-jana- vallabhah - Lord Krishna, the lover of the gopis; vah - to you.

 

May supremely handsome and powerful Lord Gopijanavallabha, who plays sweet melodies on the flute, agitates the three worlds with feelings of love for Him, and stands in everyone's heart, bless you.

 

Text 2

 

guru-carana-saroruha-dvayotthan

mahita-rajah-kanakan pranamya murdhna

gaditam iha vivicya naradadyair

yajana-vidhim kathayami sharnga-paneh

 

guru - of my spiritual master; carana - of the feet; saroruha - lotus feet; dvaya - from the two; utthan - manifested; mahita - glorious; rajah-kanakan - pollen; pranamya - offering my respedtful obeisances; murdhna - with my head; gaditam - said; iha - here; vivicya - considering; narada-adyaih - by Narada Muni and other great devotees; yajana - of devotional service; vidhim - the rules; kathayami - I shall speak; sharnga- paneh - of Lord Krishna, who carries the Sharnga bow in His hand.

 

I bow down, placing my head in the glorious pollen of my spiritual master's lotus feet. After carefully deliberating on the instructions of Narada Muni and other great devotees, I shall now describe the process of devotional service to Lord Krishna, who

carries the sharnga bow in His hand.

 

Texts 3 and 4

 

kshitisura-nripa-vit-turiyajanam

muni-vanavasi-grihastha-varninam ca

japa-huta-yajanadibhir manunam

phalati hi kashcana kasyacit kathancit

 

sarveshu varneshu tathashrameshu

narishu nanavaya-janmabheshu

data phalanam abhivanchitanam

drag eva gopalaka-mantra eshah

 

kshitisura - of brahmanas; nripa - kshatriyas; vit - vaishyas; turiyajanam - and Sudras; muni - of sannyasis; vanavasi - vanaprasthas; grihastha-varninam - of householders; ca - also; japa - chanting mantras; huta - offering sacrifeces; yajana - various kinds of worship; adibhih - beginning with; manunam - of human beings; phalati becomes fruitful; hi - certainly; kashcana - something; kasyacit - of someone; kathancit - somehow; sarveshu - to all; varneshu - varnas; tatha - and; ashrameshu - ashramas; narishu - to women; nana-ahvaya-janmabheshu - and various kinds of men; data the giver; phalanam - of fruits; abhivancitanam - desired; drak - quickly; eva - certainly; gopalaka-mantrah - the Gopala-mantra; eshah - this.

 

Mantra-chanting, agnihotra sacrifices, and various kinds of worship and yoga may sometimes fulfill some of the desires of the brahmanas, kshatriyas, vaishyas, shudras, sannyasis, vanaprasthas, and grihasthas, who perform them. The chanting of the Gopala mantra, on the other hand, very quickly fulfills all the desires of any man or woman from any varna or ashrama.

 

Text 5

 

nunam acyuta-kataksha-patane

karanam bhavati bhaktir anjasa

tac catushtaya-phalaptaye tato

bhaktiman adhikrito gurau harau

 

nunam - is it not so?; acyuta - of the infalliable Supreme Personality of Godhead; kataksha - of the sidelong glance; patane - in the casting; karanam - the cause; bhavati - is; bhaktih - devotional service; anjasa - easily; tat - from that; catushtaya-phala - of the fourfold fruits of action - - religion, sense-gratification, economic development, and liberation; aptaye - in the matter of attaining; tatah - from that; bhaktiman - a devotee; adhikritau - is qualified; gurau - in the matter of becoming a spiritual master; harau - in the matter of attaining the shelter of Lord Hari.

 

Lord Acyuta's merciful glance easily brings pure devotional service, which in turn fulfills the four goals of life (piety, economic development, sense-gratification, and liberation). A pure devotee is qualified to become a spiritual master and teach the science of Lord Hari.

 

Text 6

 

snato nirmala-shuddha-sukshma-vasano dhautanghri-pany-ananah

svacantah sa-pavitra-mudrita-karahshvetorddhva-pundrojjvalah

praci-dig-vadano nibadhya su-dridham padmasanam svastikam

vasinah sva-gurun gunadhipam atho vandeta baddhanjalih

 

snatah - bathed; nirmala - spotless; shuddha - clean; sukshma - fine; vasanah - with garments; dhauta - washed; anghri - feet; pani - hands; ananah - and face; svacantah -

sipping acamana; sa - with; pavitra - pure; mudrita - gestures; karah - hands; shveta - white; urdhva-pundra - tilaka; ujjvalah - splendid; praci-dik - east; vadanah - with one's face; nibadhya - assuming; su-dridham - firmly; padma-asanam - the

padmasana posture; svastikam - auspicious; vasinah - remaining; sva-gurun - to one's own spiritual masters; guna-adhipam - to the Supreme Personality of Godhead, the master of all good qualities; atho - then; vandeta - one should offer respectful obeisances; baddha-anjalih - with folded hands.

 

One should bathe, dress in nice, spotlessly clean garments, wash his feet, hands and face, perform acamana, perform the auspicious mudra rituals, decorate his body with splendid tilaka markings, firmly take the padmasana psture facing east, and with respectfully folded palms offer obeisances to one's spiritual masters and to the Supreme Personality of Godhead, the master of all good qualities.

 

Text 7

 

athastra-mantrena vishodhya pani

tri-tala-dig-baddha-hutasha-shalan

vidhaya bhutatmakam etad angam

vishodhayec chuddha-matih kramena

 

atha - then; astra-mantrena - with the astra-mantra; vishodhya - purifying; pani - the hands; tri - with three; tala - tala trees; dik - the directions; baddha - bound; hutasha -

angihotra-yajna; shalan - arena; vidhaya - making; bhuta- atmakam - made of the material elements; etat - this; angam - body; vishodhayet - one should purify; shuddha-matih - with a pure mind; kramena - one after another.

 

One should then purify his hands by chanting the astra- mantra. One should then construct the agnihotra arena with tala trees in the three directions. Then, with a pure mind one should purify his own body, made of material elements.

 

Text 8

 

ida vaktre dhumram satata-gati-bijam salavakam

smaret purvam mantri sakala-bhuvanocchoshana-karam

svakam deham tena pratata-vapushapurya sakalam

vishoshya vyamuncet pavanam atha margena kha maneh

 

ida-pthe goddess of speech. vaktre - on the speech organ; dhumram - obscured with smoke; satata - eternal; gati - destination; bijam - seed; sa-lavakam - in a moment; smatet - should remember; purvam - previously; mntri - chanting the mantra; sakala - the entire; bhuvana - realm; uchoshana - karam - withering; svakam - his own; deham - body; tena - by that; pratata - spread; vapusha - by the body; apurya - filling; sakalam - entire; vishoshya - withering; vyamuncet - should abandon; pavanam - air; atha - then; margena - by the path; kha - of the sky; maneh - of the jewel.

 

At the time of death, when the entire body is in turmoil, one should place the holy name of the Lord upon His voice and remember the Lord, who is the eternal destination of the devotees. When the air of life withers at the moment of death one

should leave the body and travel to the spiritual world.

 

Text 8 (b)

 

ity adini santi tatraiva jnatavyam. kim etat-sangrahena. aho satyam etad uktam. kintu tany eva santi, taj-jnataro na santi. kecit shushka-tarkika nyaya-vadinah. kecit

sandigdha-manasah. kecit karma-marginah kecid baudha- pathaveshinah kecin nana-deva-parayanah yasya ye te tasya guna-vadinah kecit sarvadeva-mahatmya-samyam

vistarayanti. tad eva

 

iti adini - in the passage thus beginning; santi - are; tatra - there; eva - certainly; jnatavyam - should be understood; kim - what is the necessity?; etat-sangrahena - of these quotations; aho - Oh; satyam - truthfully; etat - this; uktam - is said; kintu - however; tani - they; eva - certainly; santi - are; tat - that; jnatarah - understanding; na - not; santi - are; kecit - some; suksha - dry; tarkikah - logicians; nyaya- vadinah - adhering to the nyaya philosophy; kecit - some; sandigdha-manasah - doubters; kecit - some; karma-marginah - following the karma-mimamsa philosophy; kecit - some; baudha - of voidism; patha - the path; aveshinah - entered; kecit - some; nana - various; deva - demigods; parayanah - devoted; yasya - of which; ye - who; te - they; tasya - of that; guna - the virtues; vadinah - proclaiming; kecit - some; sarva - all; deva - deities; mahatmya - glory; samyam - equal; vistarayanti - declare; tat - therefore; eva - certainly.

 

Someone may rightfully ask: "Why have you quoted all these verses?" The answer is that I have quoted these verses to explain the proper direction for spiritual life, which still remains unknown to most people. Some accept the nyaya philosophy and become dry logicians. Others become agnostics and doubt everything. Others follow the karma-mimamsa view of Jaimini. Others follow the voidist path of Buddha. Others become devoted to various demigods. Others proclaim that each one of the demigods

is equal to the others, and none is superior. The followers of each of these paths loudly attest to the superiority of his own particular view. Therefore, in order to describe the actual truth, I say to these people:

 

Text 9

 

pracinany api tani tani bahushah shastrani vedyani caprayas tatra samasta-deva-samatam vakshyanti te surayah sarvatma parameshvaro 'khila-parah krishno na tair jnayate tat tebhho 'ti-sudurlabham samanayam kshirabdhi-piyusha- vat

 

pracinani - ancient; api - also; tani tani - they; bahushah - many; shastrani - scriptures; vedyani - knowable; ca - also; prayah - for the most part ; tatra - there; samasta - all; deva - of the demigods; samatam - wquality; vakshyanti - will say; te - they; suratah - devotees; sarva-atma - the all- pervading Supersoul; parama-ishvarah - the supreme controller; adhila - to everyone; parah - superior; drishnah - Shri Krishna; nt - not; taih - by them; jnayate - is understood; tat - that fact; tebhyah - to them; ati-very; sudurlabham - difficult to comprehend; samanayam - I have brought; kshira - of milk; abdhi - of the ocean; piyusha - nectar; vat - like.

 

Modern interpretors of the ancient Vedic literatures generally proclaim that, according to the Vedas, all the demigods are equal. Such comentators do not understand that Shri Krishna is the all-pervaing Supersoul, the Supreme Personality of Godhead, who is superior to all the demigods. In this book I have brought such

persons to that difficult-to-grasp fact, which is like nectar churned from the milk-ocean of the Vedas.

 

Text 10 (a)

 

evam teshu teshv api shastradishv apy asti. tat tasya sarveshasya shri-krishnasya tattva-visheshah kaishcid api na jnayate. katham evam. tasyaiveshvarasya mayayacchannas te

nanatvam pashyanti tad iti nana-shastranusarena. yatha

 

evam - in this way; teshu teshu - in the various; api - also; shastra-adishu - Vedic literatures; api - also; asti - is; tat - that; tasya - of Him; sarva-ishasya - of the Supreme Personality of Godhead; shri-krishnasya - of Shri Krishna; tattva - truth; visheshah - specific; kaishcit - by some; api - even; na - not; jnayate - is understood; katham - why is this so?; eva - certainly; tasya - of Him; eva - certainly; ishvarasya - of the Supreme Personality of Godhead; mayaya - by the illusory potency; acchannah - covered; te - they; nanatvam - variously; pashyanti - see; tat - that; iti - thus; nana - various; shastra - scriptures; anusarena - accordingly; yatha - just as.

 

Although the various Vedic literatures all explain that Shri Krishna is the Supreme Personality of Godhead, many have been unable to understand this simple fact. Why is this so? The answer is that such interpretors of the Vedas are bewildered by the Suprmeme Lord's illusory potency maya, and therefore they misread the clear statements of the Vedas.

 

Text 10 (b)

 

shrutva tac-chruti-shastra-tantra-nigaman drishtva puranadikantat samshritya satam matam ca satatam khyatam nigudham param lila-vigraha-dharino 'pi paramanandasya krishnasya ca brahmader api durlabham kila yashah sankirtyate yatnatah

 

shrutva - having heard; tat - that; shruti-shastra - the Shruti-shashtras; tantra - the Tantras; nigaman - the Nigama- shastras; drishtva - having seen; purana-adikan - the Puranas and similar Vedic literatures; tat - of them; samshritya - taking shelter; satam - of the devotees; matam - the opinion; ca - aslo; sattam - constantly; khyatam - is proclaimed; nigudham - condidential; param - transcendental; lili - for pastimes; vigraha - a form; dharinah - manifesting; api - although; parmam-anandasya - full of trannscendental; krishnasya - of Shri Krishna; ca - and; brahma - deh - of Brahma and the other demigods; api - even; durlabham - difficult to attain; kila - certainly; yashah - fame; sankirtyate - is glorified; yatnatah - with great effort.

 

The devotees have carefully studied the Shruti, Tantras, Nigamas, Puranas, and other Vedic literatures, and have discovered there the eternal confidential truth about Shri

Krishna, the supremely blissful Personality of Godhead, who enjoys pastimes in His own transcendental form. It is difficult even for Brahma and the other sages and demigods to properly understand Lord Krishna. It is only with great endeavor that the glories of Lord Krishna are properly described.

 

Text 10 (c)

 

atha kaishcid api tarka-vadibhih puranoditam nadriyate.

tatraha brihan-naradiye prathamadhyaye

 

atha - then; kaishcit - by some; api - even; tarka - vadibhih - logicians; purana - of the Puranas; uditam - the statements; na - not; adriyate - are respected; tatra - in this

connection; aha - it is said; brihan-naradiye - in the Brihan- naradiya Purana; prathama-adhyaye - in the first Chapter.

 

The dry logicians. however, generally have little respect for the statements of the Puranas. That the Puranas are indeed bona-fide Vedic literatures is confirmed by the following statement in Brihan-naradiya Purana (1.57- 59):

 

Texts 11-13

 

puraneshv artha-vadatvam

ye vadanti naradhamah

tair arjitani punyani

tadvad eva bhavanti vai

 

samasta-karma-nirmula-

sadhanani naradhamah

puraneshv artha-vadena

mrito narakam ashnute

 

yavad brahma srijaty etaj

jagat sthavara-jangamam

tavat sa pacyate papi

narakagnishu santatam

 

puraneshu - in the Puranas; artha-vadatvam - explanation; ye - who; vadanti - say; nara-adhamah - the lowest of human beings; taih - by them; arjitani - earned;

punyani - pious merits; tadvat - in that way; bhavanti - are; vai - certainly; samasta - all; karma - ofpious actions; nirmula-sadhanani - uprooted; nara-adhamah - lowest of persons; puraneshu - in the Puranas; artha-vadena - by dispute; mritah - dead; narakam - hell; ashnute - experiences; yadvat - as long; brahma - as Brahma; srijati - creates; etat - this; jagat - universe; sthavara- jangamam - full of moving and non-moving cretures; tavat - for that period of time; sah - he; pacyate - burns; papi - sinner; naraka - of hell; agnishu - in the fires; santatam - continually.

 

"If one disagrees with the statements of the Puranas, and thinks the Puranas to be in error, then he becomes the lowest of men. Such a blasphemer becomes bereft of all pious credits, and after his death enters the hellish world. Such a sinful person burns in the fires of hell for the same period of time that Brahma takes to create the universe and populate it with the various species of moving and non-moving living entities."

 

Text 14

 

yatha puranani samastani vedangani. tasmad vedanam anadarena evam bhavaty eva. nanyathaiva. yatha brihan- naradiye

 

veda-vyasas tu dharmatma

veda-shastra-vibhaga-krit

proktavan sarva-dharmani

puraneshu mahi-pate

 

yatha - just as; puranani - the Puranas; samastani - all; veda - of the Vedas; angani - parts; tasmat - therefore; vedanam - of the Vedas; anadarena - by disrespect; evam - in

this way; bhavati - is; eva - certainly; na - not; anyatha - otherwise; eva - certainly; yatha - just as; bhriat-naradiye - in the Brihan-naradiya Purana; veda-vyasah - Vedavyasa; tu - indeed; dharam - of piety; atma - the personification; veda- shastra - the Vedas; vibhaga-krit - the divider; proktavan - spoke; sarva - all; dharmani - all the principles of religion; puraneshu - in the Puranas; mahi-pate - O king.

 

All the Puranas are integral parts of the original Veda, and therefore by disrespecting the Puranas, one commits an offense to the Veda. This is described in the Brihan-naradiya Purana (9.105) in the following words:

 

"Vedavyasa is the personification of all piety. O king, he divided the original Veda, and he spoke all the principles of religion in the Puranas."

 

Text 15

 

tad evam shruti-smrity-adi-samasta-dharma-shastra- samuddishtam shri-krishna-carana-bhajanam iti vidheyam. atah sarvopasanam apasya sarvopasya-shri-krishna-

caranaravinda-sharanam kartavyam iti shreyah. yatha:

 

tasmad govinda-mahatmyam

ananda-rasa-sundaram

shrinuyat kirtayen nityam

sa kritartho na samshayah

 

tat - therefore; evam - in this way; shruti - by the Shruti; smriti - Smriti; adi - beginning with; samasta - all; dharma - shastra - the Dharma-shastras; samuddishtam - indicated; shri- krishna - of Shri Krishna; carana - of the lotus feet;

bhajanam - the worship; iti - thus; vidheyam - should be performed; atah - therefore; sarva - all; upasanam - other worship; apasya - rejecting; sasrva - by everyone; upasya - worshippable; shri- krishna - of Shri Krishna; carana - feet; aravinda - lotus; sharanam - shelter; kartavyam - should be performed; iti - thus; shreyah - the best thing; yatha - just as; tasmat-therefore; govinda - of Lord Govinda; mahatmyam - the glory; ananda - of bliss; rasa - of the nectar; sundaram - beautiful; shrinuyat - may hear; kirtayet - may glorify; nityam - continually; sah - he; krita-arthah - successful; na - there is no; samshayah - doubt.

 

The Shruti, Smriti, and other Vedic literatures proclaim that everyone should worship the lotus feet of Lord Krishna. The Vedic literatures state that everyone should abandon all other kinds of worship, and simply take shelter of Lord Krishna's lotus feet, which are the proper object of everyone's worship. This is everyone's best course of action, as explained in the following statements of Vedic literature:

 

"The glories of Lord Govinda are filled with the most beautiful nectar of transcendental bliss. One who continually hears and chants Lord Govinda's glories becomes supremely successful in his mission of human life. Of this there is no doubt."

 

Text 16

 

tatha

 

karmana manasa vaca

sarva-bhavena cacyutam

bhajanti paraya bhaktya

labhante padam avyayam

 

tatha - in the same way; karmana - by deeds; manasa - mind; vaca - and words; sarva-bhavena - in all respects; ca - also; acyutam - the infallible Personality of Godhead; bhajanti - worship; paraya - with supreme; bhaktya - devotion; labhante - they attain; padam - the destination; avyayam - transcendental and imperishable.

 

"One who unreservedly and with great devotion worships the infallible Supreme Personality of Godhead with deeds, thoughts and words, attains the eternal spiritual world."

 

Text 17

 

shri-bhagavate parikshitam prati shuka uvaca

 

tasmad bharata sarvatma

bhagavan ishvaro harih

shrotavyah kirtitavyash ca

smartavyash cecchatabhayam

 

shri-bhagavate - in Shrimad-Bhagavatam; parikshitam prati - to Maharaja Parikshit; shukah - Shrila Shukadeva Gosvami; uvaca - said; tasmat - for this reason; bharata - O descendant of bharata; sarvatma - the Supersoul; bhagavan - the Personality of Godhead; ishvarah - the controller; harih - the Lord, who vanquishes all miseries; shrotavyah - is to be heard; kirtitavyah - to be glorified; ca - also; smartavyah - to be remembered; ca - and; icchata - of one who desires; abhayam - freedom.

 

This is also described in Shrimad-Bhagavatam (2.1.5), where Shrila Shukadeva Gosvami says to Maharaja Parikshit:

 

"O descendant of King Bharata, one who desires to be free from all miseries must hear about, glorify and also remember the Personality of Godhead, who is the Supersoul, the controller and the savior from all miseries."*

 

Text 18

 

tatha vishnu-dharmottare brihan-naradiye ca

 

paramartham asheshasya

jagatah prabhavapyayam

sharanyam sharanam gacchan

govindam navasidati

 

tatha - in the same way; vishnu-dharma-uttare - in the Vishnu-dharma Purana, Uttara-khanda; brihat-naradiye - in the Brihan-naradiya Purana; ca - also; parama-artham - the supreme goal; asheshasya - of the entire; jagatah - universe; prabhava - creation; apyayam - and dissolution; sharanyam - the proper person to take shelter of; sharanam - shelter; gacchan - taking; govindam - of Lord Govinda; va - does not; avasidati - perish.

 

This is also described in the following verse, which appears in both the Brihan-naradiya Purana and the Vishnu-dharma Purana's Uttara-khanda:

 

"Lord Govinda is the supreme goal to be attained by all living entities, the creater and destroyer of the entire universe, and the real shelter of everyone. One who takes shelter of Lord Govinda never perishes but is always protected in all circumstances."

 

Text 19

 

tatha brahme

 

kalpa-vriksham samashritya

phalani svecchaya yatha

grihnati purusho rajan

tatha krishnan manorathan

 

tatha - in the same way; brahme - in the Brahma Purana; kalpa-vriksham - of a kalpa-vriksha tree; samashritya - taking shelter; phalani - fruits; sva-icchaya - as he likes; yatha -

just as; grihnati - takes; purushah - a person; rajan - O king; tatha - in that way; krishnat - from Shri Krishna; manorathan - desires.

 

This is also described in the following statement of the Brahma Purana:

 

"O king, just as a person can take whatever fruits he likes from a kalpa-vriksha tree, in the same way he can fulfill all his desires simply by approaching Lord Krishna."

 

Text 20

 

tatha shri-brahma-samhitayam:

 

dharman anyan parityajya

mam ekam bhaja vishvasan

yadrishi yadrishi shraddha

siddhir bhavati tadrishi

 

tatha - in the same way; shri-brahma-samhitayam - in the Brahma-samhita; dharman - meritorious performance; anyan - all other; parityajya - having abandoned; mam - me; ekam - only; bhaja - serve; vishvasan - faithfully; yadrishi yadrishi - of whatever nature is; shraddha - the faith; siddhih - desired result; bhavati - becomes; tadrishi - such.

 

This is also described in the following statement of Brahma- samhita (5.61):

 

"Abandoning all meritorious performances serve Me with faith. The realization will correspond to the nature of one's faith. The people of the world act ceaselessly in pursuance of some ideal. By meditating on Me by means of those deeds one will obtain devotion characterized by love in the shape of the supreme service."**

 

Text 21

 

tathaikam shri-krishna-caranabjam bhajaniyam iti.

yatha atharvopanishadi shri-gopala-tapaniye

 

eko vashi sarvagah krishna idya

eko 'pi san bahudha yo 'vabhati

tam pithastham ye tu yajanti dhiras

tesham sukham shashvatam netaresham

 

tatha - in that way; ekam - sole; shri-krishna - of Shri Krishna; carana - feet; abjam - lotus flower; bhajaniyam - worshippable; iti - thus; yatha - just as; atharva - of the Atharva

Veda; upanishadi - in the Upanishad; shri-gopala-tapaniye - Shri Gopala-tapani; ekah - one; vashi - the supreme controller; sarvagah - all-pervading; krishnah - Lord Krishna; idyah -

supremely worshippable; ekah - one; api - although; san - being; bahudha - in many forms; yah - who; avabhati - manifests; tam - Him; pithastham - in His transcendental abode; ye - those who; yajanti - worship; dhirah - intelligent; persons; tesham - of them; sukham - happiness; shashvatam - eternal; na - not; itaresham - of others.

 

That Shri Krishna's lotus feet are the supreme object of worship is also described in the following statement of the Gopala-tapani Upanishad (1.21-22), found in the Atharva Veda:

 

"Lord Krishna is the worshipable, all-pervading supreme controller, and although He is one, He manifests in many forms. They who are intelligent worship Him, who stays in His spiritual abode. Those persons attain the eternal transcendental happiness that is not available to others.

 

Text 22

 

nityo nityanam cetanash cetananam

eko bahunam yo vidadhati kaman

tam pithagam ye 'nuyajanti vipras

tesham siddhih shashvati netaresham

 

nityah - eternal; nityanam - among the eternals; cetanah - living entity; cetananam - among living entities; ekah - one; bahunam - among the many; yah - who; vidadhati - grants; kaman - desires; tam - unto Him; pitha-gam - situated in His own abode; ye - those who; anuyajanti - worship; viprah - devotees; tesham - of them; siddhih - perfection; shashvati - eternal; na itaresham - to others.

 

"Of all living entities there is One who is the chief, and of all eternals, there is one who is the chief. It is that chief living entity who fulfills the desires of the others. Lord

Krishna is that chief living entity, the Supreme Personality of Godhead, and He always remains in His spiritual abode. Only the devotees who worship that same Supreme Lord can attain eternal spiritual perfection."

 

Text 23

 

iti jnatva vilambo na kartavyah. yatha shri-bhagavate ekadasha-skandhe navamadhyaye caturvimshati-guru-prasange brahmana uvaca

 

labdhva su-durlabham idam bahu-sambhavante

manushyam artha-dam anityam apiha dhirah

turnam yateta na pated anu-mrityu yavan

nihshreyasaya vishayah khalu sarvatah syat

 

iti - thus; jnatva - understanding; vilambah - delay; na - not; kartavyah - should be done; yatha - just as; shri- bhagavate - in Shrimad-Bhagavatam; ekadasha-skandhe - in the

Eleventh Canto; navama-adhyaye - in the Ninth Chapter; caturvimshati - twenty four; guru - spiritual masters; prasange - in connection; brahmanah - the avadhuta brahmana; uvaca - said; labdhva - having obtained; su-durlabham - that which is very

difficult to obtain; idam - this; bahu - many; sambhava - births; ante - after; manushyam - human form of life; artha-dam - whidh awards great value; anityam - not eternal; api - although; iha - in this material world; dhirah - one who has sober intelligence;

turnam - immediately; yeteta - should endeavor; na - not; patet - should fall; anu-mrityu - the cycle of repeated birth and death; yavat - as long as; nihshreysasaya - for ultimate liberation; vishayah - sense; gratification; khau - always; sarvatah - in all

conditions; syat - is possible.

 

For all these reasons one should immediately begin the devotional service of Lord Krishna, without any delay. This is also described in Shrimad-Bhagavatam 11.9.29, where, in connection with the description of his 24 spiritual masters, the avadhuta brahmana says:

 

"Attaining after many births the rare human form of life which, although temporary, brings the highest perfection, a sober man should try for perfection and not fall down into the cycle of repeated birth and death. Sense gratification is available in every species of life."

 

Text 24

 

tatha daitya-balakan prati shri-prahlada-vacanam

 

kaumara acaret prajno

kharman bhagavatan iha

durlabham manusham janma

tad apy adhruvam arthadam

 

tatha - in the same way; daitya - demon; balakan prati - to the boys; shri-prahlada - of Prahlada; vacanam - the statement; shri-prahradah uvaca - Prahlada Maharaja said; kaumarah - in the tender age of childhood; acaret - should practice; prajnah - one who is intelligent; dharman - occupational duties; bhagavatan - which are devotional service to the Supreme Personality ofGodhead; iha - in this life; durlabham - very rarely obtained; manusham - human; janma - birth; tat - that; api - even; adhruvam - impermanent, temporary; artha-dam - full of meaning.

 

This is again described in Shrimad-Bhagavatam (7.6.1), where Prahlada Maharaja says to the sons of the demons:

 

"One who is sufficiently intelligent should use the human form of body from the very beginning of life, in other words, from the tender age of childhood, to practice the activities of devotional service, giving up all other engagements. The human body is most rarely achieved, and although temporary like other bodies, it is meaningful because in human life one can perform devotional service. Even a slight amount of sincere devotional service can give one complete perfection."*

 

Text 25 (a)

 

yatha shri-devaki-stutih

 

martyo mrityu-vyala-bhitah palayan

lokan sarvan nirbhayam nadhyagacchat

tvat-padabjam prapya yadricchayadya

susthah shete mrityur asmad apaiti

 

yatha - just as; shri-devaki - of Shrimati Devaki-devi; stutih - the prayer; martyah - the living entities who are sure to die; mrityu-vyala-bhitah - afraid of the serpent of death;

palayan - running (as soon as a serpent is seen, everyone runs away, fearing immediate death); lokan - to the different planets; sarvan - all; nirbhayam - fearlessness; na adhyagacchat - do not obtain; tvat-pada-abjam - of Your lotus feet; prapya - obtaining

the shelter; yadricchaya - by chance, by the mercy of Your Lordship and Your representative, the spiritual master (guru- kripa, krishna-kripa); adya - presently; su-sthah - being undisturbed and mentally composed; shete - are sleeping; mrityuh - death; asmat - from those persons; apaiti-flees.

 

This is also described in Shrimad-Bhagavatam (10.3.27), where Shrimati Devaki-devi offers the following prayer:

 

"No one in this material world has become free from the four principles birth, death, old age and disease, even by fleeing to various planets. But now that You have appeared, My Lord, death is fleeing in fear of You, and the living entities, having obtained shelter at Your lotus feet by Your mercy, are sleeping in full mental peace."*

 

Text 25 (b)

 

mrityur iti sad-asat-karmana yama-vasho bhutva tat-tat-karma- phalam bhuktva punar-jayata iti garbha-vasa-yatana prapyata iti mrityuh. etad eva shri-krishna-carana-

parayananam naivam. etad bhautikam shariram ti tyakta nitya-siddha-deham prapya shri-krishna-dasa bhavantity amutreti.

 

mrityuh iti - the passage beginning with the word "mrityuh"; sat - pious; asat - and impious; karmana - by action; yama - of Yamaraja; v(?)shah - under the control; bhutva - having become; tat-tat - various; karma - of actions; phalam - the fruit; bhuktva - tasting; punah - jayate - takes birth again; iti - thus; garbha - in the womb; vasa - residence; yatana - distress; prapyate - is attained; iti - thus; mrityuh - death; etat - this; eva - indeed; shri-krishna - of Shri Krishna; carana - to the lotus feet; prayananam - of those who are devoted; na - not; evam - in this way; etat - this; bhautikam - made of matrial elements; shariram - body; te - they; tyaktva - having abandoned; nitya - eternally; siddha - perfect; deham - body; prapya - attaining; shri-krishna - of Shri Krishna; dasah - the derect servants; bhavanti - become; iti - thus; amutra - in the next life; iti - thus.

 

According to this verse an ordinary conditioned soul, subject to the judgment of Yamaraja, must experience the results of his pious and impious deeds. After his death he again enters the womb of a mother and suffers greatly. These sufferings, however, are not imposed on those who are devoted to Shri Krishna's lotus feet. When the devotees leave their material bodies, they attain eternally perfect spiritual bodies, and are reinstated as Shri Krishna's servants in the spiritual world.

 

Text 26

 

tasmat shri-krishna-carana-bhajanam kartavyam iti nanyat. tatha

 

yasyavatara-gunakarma-vidambanani

namani ye 'su-vigame vivasha grinanti

te 'naika-janma-shamalam sahasaiva hitva

samyanty apavritamritam tam ajam prapadye

 

tasmat - therefore; shri-krishna - of Shri Krisna; carana - of the lotus feet; bhajanam - the worship; kartavyam - should be performed; na - not; anyat - another; tatha - therfore;

yasya - whose; avatara - incarnations; guna - transcendental qualities; karma - activities; vidambanani - all mysterious; namani - transcendental names; ye - those; asu-vigame - while quitting this life; vivashah - automatically; grinanti - invoke; te - they; anaika - many; janma - births; shamalam - accumulated sins; sahasa - immediately; eva - certainly; hitva - giving; samyanti - obtain; apavrita - open; amritam - immortality; tam - Him; ajam - the unborn; prapadye - I take shelter.

 

For this reason one should only worship Shri Krishna's lotus feet. One should not worship anyone save Lord Krishna. This is also described in the following statement of Shrimad-Bhagavatam (3.9.15):

 

"Let me take shelter of the lotus feet of Him whose incarnations, qualities and activities are mysterious imitations of wordly affairs. One who invokes His transcendental names, even unconsciously, at the time he quits this life, is certainly

washed immediately of the sins of many, many births and attains Him without fail."*

 

Text 27

 

yatha shri-vishnu-purane narasimhe ca yama uvaca

 

aham amara-ganarcitena dhatra

yama iti loka-hitaya sanniyuktah

hari-guru-vimukhan prashasya martyan

hari-carana-pranatan namaskaromi

 

yatha - just as; shri-vishnu-purane - in the Vishnu Purana; narasimhe - in the Narasimha Purana; ca - also; yamah - Yamaraja; uvaca - said; aham - I; amara-gana - by the

demigods; arcitena - worshipped; dhatra - by Brahma; yama - Yama; iti - thus; loka - of the loving entities; hitaya - for the benefit; sanniyuktah - engaged; hari - to Lord Hari; guru - to the spiritual master; vimukhan - to those averse; prashasya - chastizing; martyan - conditioned souls; hari - of Lord Hari; carana - to the lotus feet; pranatan - who offer respectful obeisances; namaskaromi - I offer my respectful obeisances.

 

This is also described in the following verse, common to both the Vishnu Purana and Narasimha Purana, where Yamaraja says:

 

"Lord Brahma, who is worshiped by all the demigods, has appointed me to this post of Yama for the benefit of the conditioned souls. After I punish the conditioned souls opposed to Lord Hari and the spiritual master, I offer my respectful obeisances to they who bow down before the lotus feet of Lord Hari."

 

Text 28 (a)

 

tasmat shri-krishna-carana-bhajanam kartavyam iti nanyat. tatha

 

samashrita ye pada-pallava-plavam

mahat-padam punya-yasho murareh

bhavambudhir vatsa-padam param padam

padam padam yad vipadam na tesham

 

tasmat - therefore; shri-krishna - of Shri Krishna; carana - of the lotus feet; bhajanam - the worship; kartavyam - should be performed; iti - thus; na - not; anyat - anyone else;

tatha - just as; samashritah - who have fully accepted; ye - those; pada-pallava - of the lotus feet; plavam - the boat; mahat- padam - the shelter of the cosmic manifestation; punya-yashah - famous; murareh - of Murari, the enemy of the Mura demon; bhava-ambudhih - the ocean of the material world; vatsa-padam - a calf's hoofprint; param at every step; yat - which; vipadam - of dangers; na - not; tesham - for them.

 

For this reason one should worship Lord Krishna's lotus feet. One should not worship anyone save for Lord Krishna. This also described by the following statement of Shrimad-Bhagavatam (10.14.58):

 

"For one who has accepted the boat of the lotus feet of the Lord, who is the shelter of the cosmic manifestation and is famous as Murari, the enemy of the demon Mura, the ocean of the material world is like the water contained in a calf's hoofprint. His goal is param padam, or Vaikuntha, the place where there are no material miseries, not the place where there is danger at every step."*

 

Text 28 (b)

 

tesham param padam bhavati tad iti shri-krishna- caranaravinda-paramananda-rase paripurno bhutva tishthati janma-mrityu-varjitah. yatha shri-bhagavad-gitasupanishatsu

arjunam prati shri-bhagavan uvaca

 

kaunteya pratijanihi

na me bhaktah pranashyati

 

tesham - of them; param - the supreme; padam - abode; bhavati - is; tat - therefore; iti - thus; shri-krishna - of Shri Krishna; carana - feet; aravinda - lotus flower; parama - transcendental; ananda - of bliss; rase - in the nectar; paripurnah - full; bhutva - having become; tishthati - stands; janma - birth; mrityu - and death; varjitah - without; yatha - just as; shri- bhagavat-gitasu - in the Bhagavad-gita; upanishatsu - in the

Upanishad; arjunam prati - to Arjuna; shri-bhagavan - the Supreme Personality of Godhead; uvaca - said; kaunteya - O son of Kunti; pratijanihi - justly declare; na - never; me - Mine; bhaktah - devotee; pranashyati - perishes.

 

In this verse the pharase "tesham param padam" means that the devotees become filled with nectarean bliss by worshiping Shri Krishna's lotus feet, and in this way they become free from the cycle of repeated birth and death. That the devotees become free from birth and death is also confirmed in the Shri Bhagavad-gita Upanishad (9.31), where the Supreme Lord says to Arjuna:

 

"O son of Kunti, declare it boldly that My devotee never perishes."*

 

Text 29

 

tatha kashi-khande dhruva-carite

 

na cyavante 'pi yad-bhakta

mahatyam pralayapadi

ato 'cyuto 'khile loke

sa ekah sarvago 'vyayah

 

tatha - in that way; kashi-khande - in the kashi- khanda; dhruva-carita - in the Dhruva-carita; na - not; cyavante - are anihilated; api - even; yat - of whom; bhaktah - the

devotees; mahatyam - of the world; pralaya-apadi - during the anihilation; atha - therefore; acyutah - the infallible Personality of Godhead; akhile - in the intire; loke - world; sah - He; ekah - alone; sarvagah - all-pervading; avyayah - imperishable.

 

That the Lord's devotees never perish is confirmed by the following statement of Kashi-khanda, Dhruva-carita:

 

"Even the devotees of the Personality of Godhead are not annihilated during the period of the entire annihilation of the material world, not to speak of the Lord Himself. The Lord is ever-existent in all three stages of material change."*

 

Text 30

 

tatha dashame brahma-stutih

 

tatha na te madhava tavakah kvacid

bhrashyanti marigat tvayi baddha-sauhridah

tvayabhigupta vicaranti nirbhaya

vinayakanikapa-murdhasu prabho

 

tatha - in the same way; dashame - in the Tenth Canto of Shrimad-Bhagavatam; brahma - of Lord Brahma; stutih - the prayer; tatha - like them (the nondevotees); na - not; te - they (the devotees); madhava - O Lord, husband of the goddess of fortune; tavakah - the followers of the devotional path, the devotees; kvacit - in any circumstances; bhrashyanti - fall down; margat - from the path of devotional service; tvayi - unto You; baddha-sauhridah - because of being fully attached to Your lotus feet; tvaya - by You; abhiguptah - always protected from all dangers; vicaranti - they move; nirbhayah - without fear; vinayaka-anikapa - the enemies who maintain paraphernalia to oppose the bhakti cult; murdhasu - on their heads; prabho - O Lord.

 

This is also confirmed by the following verse of Shrimad-Bhagavatam (10.2.33), where Lord Brahma prays:

 

"O Madhava, Supreme Personality of Godhead, Lord of the goddess of fortune, if devotees completely in love with You sometimes fall from the path of devotion, they do not fall like nondevotees, for You still protect them. Thus they fearlessly traverse the heads of their opponents and continue to progress in devotional service."*

 

Text 31

 

mahabharate shri-bhagavantam praty uddhava uvaca

 

pratijna tava govinda

na me bhaktah pranashyati

iti samsmritya samsmritya

pranan sandharayamy aham

 

mahabharate - in the Mahabharata; shri-bhagavantam prati - to the Supreme Prsonality of Godhead; uddhavah - Uddhava; uvaca - said; pratijna - promise; tava - Your; govinda - O Govinda; na - not; me - My; bhaktah - devotee; pranashyati - will perish; iti - thus; samsmritya samsmritya - constantly remembering; pranan - life; sandharayami - maintain; aham - I.

 

This is also confirmed in the Mahabharata, where Uddhava says to the Supreme Personality of Godhead:

 

"O Govinda, I constantly remember Your promise 'My devotees shall never perish', and in this way I maintain my life."

 

Text 32 (a)

 

ity evam shri-bhagavad-bhaktanam napada iti jnapaniyam. tatah sarvan anyan vihaya shri- krishnacandra-caranaravinda-bhajanenaiva shreyo 'nanya- bhaveneti.

 

iti - thus; evam - in this way; shri-bhagavat - of the Supreme Personality of Godhead; bhaktanam - of the devotees; na - not; apadah - calamity; iti - thus; jnapaniyam - should be proclaimed; tatah - therefore; sarvan - all; anyan - others; vihaya - abandoning; shri-krishnacandra - of Shri Krishnacandra; carana - feet; aravinda - lotus flower; bhajanena - by the worship; eva - certainly; shreyah - the supreme benefit; ananya-bhavena - exclusive; iti - thus.In this way it may be declared that the devotees of the Lord remain always free from misfortune. By abandoning all other objects of worship and simply worshiping Lord Krishnacandra's lotus feet with undivided attention, one attains the supreme auspicious benefit.

 

Text 32 (b)

 

etac chri-hari-pada-padma-bhajanoddeshojjvalam nirmalamvajram ratnam idam samasta-tanubhrid-dhrid-dhvanta- vidhvamsanam jnatvanena kurushva sadarataya karnavatamsam sudhirdhirasyapi nivedanam shrinu mama shri-raghavasyasakrit

 

etat - this; shri-hari - of Shri-Hari; pada - of the feet; padma - lotus; bhajana - of the worship; uddesha - with the instruction; ujjvalam - splendid; nirmalam - pure; vajram - deamond; ratnam - jewel; idam - this; samasta - all; tanubhrit-of living entities; hrit - in the heart; dhvanta - the darkness; vidhvamsanam - destroying; jnatva - having understood; anena - by this; kurush va - just do; sa-adarataya - with reverence;

karna-avatamsam - the earring; sudhih - intelligent; dhirasya - of one who is thoughtful; api - also; nivedanam - explanation; shrinu - just hear; mama - my; shri-raghavasya - Shri Raghava Pandita Gosvami; asakrit - repeatedly.

 

This book describing devotional service to Lord Hari's lotus feet is a splendid, pure diamond that illuminates the darkness in the hearts of all living entities. O intelligent reader, please accept this diamond as your earring. O thoughtful reader, please continually hear the instructions that I, Raghava Gosvami, present in this book.