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NITAAI-Veda.nyf > All Scriptures By Acharyas > Sanatana Goswami > Hari Bhakti Vilasa > First Vilasa

First Vilasa

 

 

 

 

Text 1

 

atha mangalacaranam

 

chaitanyadevam bhagavantam ashraye

     shri-vaishnavanam pramude 'njasa likhan

avashyakam karma vicarya sadhubhih

     sardham samahritya samasta-shastratah

 

     atha—now; mangalacaranam—invoking auspiciousness; chaitanyadevam—Lord Chaitanyadeva; bhagavantam—the Supreme Personality of Godhead; ashraye—I take shelter; shri-vaishnavanam—of the devotees; pramude—for the pleasure; anjasa—properly; likhan—writing; avashyakam—compulsory; karma—work; vicarya—considering; sadhubhih—the devotees; sardham—with; samahritya—collecting; samasta—from all; shastratah—the shcriptures.

 

Invoking Auspiciousness

 

     As, reflecting on what activities must be performed, and with the help of the devotees collecting many quotes from all the scriptures, I write this book for the devotees' pleasure, I take shelter of Lord Chaitanyadeva

 

Commentary by Shrila Sanatana Gosvami

 

brahmadi-shakti-pradam ishvaram tam

     datum sva-bhaktim kripayavatirnam

chaitanyadevam sharanam prapadye

     yasya prasadat sva-vashe 'rtha-siddhih

 

 

     I take shelter of Lord Chaitanyadeva, the Supreme Personality of Godhead, who empowers Brahma and the demigods, who descended to this world to give His own devotional service, and whose mercy allows His devotees to conquer Him and bring Him under their control.

 

likhyate bhagavad-bhakti-

     vilasasya yatha-mati

tika dig-darshini nama

     tad-ekamshartha-bodhini

 

 

     This commentary, which bears the name Dig-darshini tika (A Commentary That Shows the Direction), and which explains a small portion of the Hari-bhakti-vilasa, has been written as far as I am able.

 

     As I begin the difficult task of writing this book, in order to attain a good result I first take shelter of my parama-guru, my worshipable Deity, Lord Chaitanya. The name Chaitanya means the Supreme Personality of Godhead, who is the form of pure knowledge (cit), who is worshiped by all the universes, and who among all Deities has the most perfect transcendental knowledge. Or, another meaning of the name Chaitanya is the Supreme Personality of Godhead, who stays in everyone's heart (citta). Or, another meaning of the name Chaitanya is the Supreme Personality of Godhead, who gives life (cetana) to all living entities. I take shelter of Him, Lord Chaitanya, the master of my life.

     Why do I write this book? I write to describe the activities that should be performed by the saintly devotees of Lord Vishnu. Why else do I write? I write to please them.

     Someone may ask: How can a fallen person like you be successful in such a task? I reply: I shall be successful because I take shelter of the Supreme Personality of Godhead, who has all powers and opulences, who has a great host of virtues, beginning with His great mercy, and who Shrimad-Bhagavatam 1.3.28 reveals is Lord Krishna. In this way three parts of this verse are explained. By taking shelter of Lord Chaitanya Mahaprabhu I will be successful in this task. That is the meaning here.

     Furthermore, it is by His power, by His order, and by His glory that I am engaged in this task. I do not write by my own wish. I do not write to glorify myself.

     In my opinion the perfect name of the Supreme Personality of Godhead is Shri Chaitanya Mahaprabhu. By taking shelter of His mercy this book is not at all difficult to write. Indeed, everything is done very easily. That is the meaning.

     Here someone may object: All these things have already been described in the Vedas, Smriti, Puranas, Agamas, and other scriptures. Why should you write something more? To this I reply: I will gather quotes from all the scriptures and put each quote in its appropriate place. That is how I will write this book.

 

 

Text 2

 

bhakter vilasamsh cinute prabodha-

     nandasya shishyo bhagavat-priyasya

gopala-bhatöo raghunatha-dasam

     santoshayan rupa-sanatanau ca

 

     bhakteh—of devotional service; vilasan—the pastimes; cinute—gathers; prabodhanandasya—of Prabodhananda Sarasvati; shishyah—the disciple; bhagavat—to the Lord; priyasya—dear; gopala-bhaööah—Gopala Bhaööa Gosvami; raghunatha-dasam—Raghunatha dasa Gosvami; santoshayan—pleasing; rupa—Rupa Gosvami; sanatanau—Sanatana Gosvami; ca—and.

 

     Shrila Gopala Bhaööa Gosvami, who pleased Shrila Rupa Gosvami, Shrila Sanatana Gosvami, and Shrila Raghunatha dasa Gosvami, and who was a disciple of Lord Chaitanya's dear devotee, Shrila Prabodhananda Sarasvati, first collected these pastimes of devotional service.

 

Commentary by Shrila Sanatana Gosvami

 

 

     The pastimes of devotional service are this book, Shri Hari-bhakti-vilasa.

 

 

Text 3

 

mathura-natha-padabja-

     prema-bhakti-vilasatah

jatam bhakti-vilasakhyam

     tad-bhaktah shilayantv imam

 

     mathura—of Mathura; natha—of the master; padabja—for the lotus feet; prema—love; bhakti—and devotion; vilasatah—from the pastimes; jatam—born; bhakti-vilasakhyam—named Bhakti-vilasa; tad-bhaktah—His devotees; shilayantv—may study; imam—this.

 

     May the devotees of the Lord carefully study this Hari-bhakti-vilasa, which has come from a person who enjoys splendid pastimes of love and devotion for the lotus feet of Mathura's master.

 

Commentary by Shrila Sanatana Gosvami

 

 

     The compound word mathura-natha-padabja-prema-bhakti-vilasatah may mean either "the book Hari-bhakti-vilasa has come from the playful happiness of Shrila Gopala Bhaööa Gosvami, who is filled with love and devotion for Mathura's master," or "the book Hari-bhakti-vilasa has come from Shrila Gopala Bhaööa Gosvami, who who enjoys splendid pastimes of love and devotion for the lotus feet of Mathura's master."

     The devotees here are like bumblebees at the lotus feet of Mathura's master. If the alternate reading "shobhayantu" is accepted, then the text reads, "the devotees of the Lord are glorious because they are faultless and because they always hear and chant the glories of the Lord." If the reading alankurvantu is accepted, then the text reads, “the devotees of the Lord are decorated with all virtues, beginning with humbleness."

 

 

Text 4

 

jiyasur atyantika-bhakti-nishöhah

     shri-vaishnava mathura-mandale 'tra

kashishvarah krishna-vane cakastu

     shri-krishna-dasash ca sa-lokanathah

 

     jiyasuh—all glories; atyantika-bhakti-nishöhah—to they who have great faith and devotion; shri-vaishnava—the devotees of Lord Vishnu; mathura—of Mathura; mandale—in the circle; atra—here; kashishvarah—Kashishvara; krishna-vane—in Lord Krishna's forest; cakastu—manifest; shri-krishna-dasah—Krishna dasa; ca—and; sa-lokanathah—with Lokanatha.

 

     All glories to the great devotees here in Lord Krishna's forest within Mathura-mandala! May Kashishvara, Krishnadasa, and Lokanatha appear before me.

 

Commentary by Shrila Sanatana Gosvami

 

 

     Tasting the nectar of devotional service to the lotus feet of Mathura's master, the the devotees happily live in the land of Mathura. In Shri Gopala-tapani‘ Upanishad, Vrindavana is called “the forest of Lord Krishna". In that forest the devotees happily enjoy pastimes of hearing and chanting Lord Krishna's glories. The word sa-lokanathah (with Lokanatha) indicates the close friendship between Krishnadasa Kaviraja and Lokanatha Gosvami. It was in the company of the devotees mentioned here that this book was written.

 

 

Text 5

 

tatra lekhya-pratijna

 

adau sa-karanam lekhyam

     shri-gurvashrayanam tatah

guruh shishyah parikshadir

     bhagavan manavo 'sya ca

mantradikari siddhy-adi-

     shodhanam mantra-samskriya

 

     tatra—there; lekhya-pratijna—description of what will bewritten; adau—in the begtinning; sa-karanam—with reasons; lekhyam—to be written; shri-guru—of the spiritual master; ashrayanam—shelter; tatah—then; guruh—the guru; shishyah—the disciple; parikshadih—examination; bhagavan—the Supreme Personality of Godhead; manavah—mantras; asya—of Him; ca—and; mantra—for the mantras; adikari—qualified person; siddhy-adi—beginning with perfection; shodhanam—purification; mantra—of mantras; samskriya—rite of purification.

 

Table of Contents

 

     In this book will be discussed: (First Vilasa) 1. Taking shelter of a bona-fide spiritual master, 2. the qualities of a bona-fide spiritual master, 3. the qualities of a bona-fide disciple, 4. tests presented to the spiritual master and disciple, 5. the qualities of the Supreme Personality of Godhead. 6. the mantras glorifying the Supreme Personality of Godhead. 7. the qualities of a person eligible to chant these mantras, 8. the rites of purification, beginning with Siddhi, 9. the purification of mantras, . . .

 

Commentary by Shrila Sanatana Gosvami

 

 

     Here will be described the spiritual master and his qualities. Then will be described the mantras of the Supreme Personality of Godhead and the glories of these mantras.

 

 

Text 6

 

diksha nityam brahma-kale

     shubhotthanam pavitrata

 

     diksha—initiation; nityam—regularly; brahma-kale—at brahma-muhurta; shubha—auspicious; utthanam—rising; pavitrata—purity.

 

 . . . (Second Vilasa) 10. initiation, 11. rising every day at brahma-muhurta, 12. cleanliness, . . .

 

 

Text 7

 

pratah smrityadi krishnasya

     vadyadyaish ca prabodhanam

nirmalyottaranady-adau

     mangalaratrikam tatah

 

     pratah—at sunrise; smrity—remembering; adi—beginning with; krishnasya—of Lord Krishna; vadya-adyaih—activities beginning with playing music; ca—and; prabodhanam—awakening; nirmalya—the garlands worn by the Lord; uttarana—wearing; ady—beginning with; adau—in the beginning; mangalaratrikam—mangala-arati; tatah—then.

 

 . . . (Third Vilasa) 13. remembering Lord Krishna and performing other devotional activities early in the morning, 14. awakening the Deity with music and other devotional activities, 15. wearing garlands worn by the Deity and accepting other remnants from the Deity, 16. manala-arati, . . .

 

 

Text 8

 

maitradi-krityam shaucaca-

     manam dantasya dhavanam

snanam tantrika-sandhyadi

     deva-sadmadi-samskriya

 

     maitra—passing urine; adi—beginning with; krityam—to be done; shauca—cleaning; acamanam—ringing the mount; dantasya—of the teeth; dhavanam—cleaning; snanam—bathing; tantrika-sandhya-adi—offering tantrika-sandhya; deva-sadmadi-samskriya—cleaning the temple.

 

 . . . 17. the proper way to pass urine and stool, 18. cleaning the body. 19. rinsing the mouth, 20. cleaning the teeth, 21. bathing, 22. performing tantrika-sandhya (chanting the Gayatri mantra), (Fourth Vilasa) 23. cleaning the temple of the Lord, . . .

 

 

Text 9

 

tulasy-ady-ahritir geha-

     snanam ushnodakadikam

vastram piöham cordhva-pundram

     shri-gopi-candanadikam

 

     tulasy-ady-ahritih—offerings to Tulasi; geha—of the house; snanam—cleaning; ushnodakadikam—with warm water; vastram—clothing; piöham—seat; ca—and; urdhva-pundram—tilaka; shri-gopi-candanadikam—beginning with gopi-candana.

 

 . . 24. offering gifts to Tulasi, 25. cleaning one's house, 26. bathing with warm water, 27. garments, 28. sitting place, 29. tilaka, 30. gopi-candana, . . .

 

 

Text 10

 

cakradi-mudra mala ca

     griha-sandhyarcanam guroh

mahatmyam catha krishnasya

     dvara-veshmantararcanam

 

     cakra—with cakra; adi—beginning; mudra—mudras; mala—garlands; ca—and; griha-sandhya—offering sandhya at home; arcanam—worship; guroh—of the spiritual master; mahatmyam—the glories; ca—and; atha—then; krishnasya—of Lord Krishna; dvara-veshma—the door of the houee; antara—within; arcanam—worship.

 

 . . . 31. the cakra-mudra and other mudras, 32. garlands, 33. performing sandhya at home, 34. worshiping the spiritual master, 35. the glories of the spiritual master, 36. worshiping Lord Krishna, 37. the glories of Lord Krishna, (Fifth Vilasa) 38. worshiping when one enters the door of the house, . . .

 

 

Text 11

 

pujarthasanam arghyadi-

     sthapanam vighna-varanam

shri-gurv-adi-natir bhuta-

     shuddhih prana-vishodhanam

 

     puja—worship; artha—for the purpose; asanam—a seat; arghyadi—beginning with arghya; sthapanam—placing; vighna-varanam—protection from obstacles; shri-guru—with the spiritual master; adi—beginning; natih—offering obeisances; bhuta-shuddhih—bhuta-shuddhi; prana-vishodhanam—purifying the life breath.

 

 . . . 39. sitting down to worship the Lord, 40. arghya and other offerings, 41. removing obstacles, 42. bowing down before the spiritual master and other superiors, 43. bhuta-shuddhi, 44. purifying the life-breath, . . .

 

 

Text 12

 

nyasa-mudra-pancakam ca

     krishna-dhyanantararcane

puja padani shri-murti-

     shalagrama-shilas tatha

 

     nyasa—nyasas; mudra—mudras; pancakam—five; ca—and; krishna-dhyana—meditation on Lord Krishna; antara—in the heart; arcane—in worship; puja—worship; padani—places; shri-murti—the Deity of the Lord; shalagrama-shilah—the Shalagrama stone; tatha—so.

 

 . . . 45. the nyasas, 46. the five kinds of mudras, 47. meditating on Lord Krishna, 48. worshiping Lord Krishna in one's heart, 49. the Deity of the Lord, 50. the Shalagrama stone, . . .

 

 

Text 13

 

dvarakodbhava-cakrani

     shuddhayah piöha-pujanam

avahanadi tan-mudra

     asanadi-samarpanam

 

     dvaraka—in Dvaraka; udbhava—manifested; cakrani—cakra stones; shuddhayah—cleaning; piöha—sitting place; pujanam—worship; avahanadi—activities beginning with inviting the Lord to appear; tan-mudra—the mudras for that purpose; asanadi-samarpanam—offering a throne and other things.

 

 . . . 51. the cakra stones manifested at Dvaraka, (Sixth Vilasa) 52. cleaning the Deity, 53. worshiping the Lord's abode, 54. worship of the Deity, 55. inviting the Lord to appear, 56. the mudras for that purpose, 57. offering the Deity a throne and other gifts, . . .

 

 

Text 14

 

snapanam sankha-ghanöadi-

     vadyam nama-sahasrakam

purana-paöho vasanam

     upavitam vibhushanam

 

     snapanam—bathing sankha—conchshells; ghanöa—and bells; adi—beginning with; vadyam—music; nama-sahasrakam—chanting a thousand names; purana-paöhah—reciting the Puranas; vasanam—garments; upavitam—sacred thread; vibhushanam—ornaments.

 

 . . . 58. bathing the Deity, 51. conchshells, bells, and musical instruments at the time of bathing the Deity, 52. chanting a thousand names of the Lord, 53. reciting the Puranas, 54. offering garments, 55. offering a sacred thread, 56. offering ornaments, . . .

 

 

Text 15

 

gandhah shri-tulasi-kaashöha-

     candanam kusumani ca

patrani tulasi cango-

     pangavarana-pujanam

 

     gandhah—perfume; shri-tulasi-kaashöha—made of tulasi wood; candanam—sandal paste; kusumani—flowers; ca—and; patrani—leaves; tulasi—Tulasi; ca—and; anga-upanga—of the limbs of the Lord; avarana—of the guards protecting the Lord's abode; pujanam—the worship.

 

 . . . 57. offering scents, 58. offering tulasi-candana, (Seventh Vilasa) 59. offering flowers, 60. offering leaves, 61. Tulasi, 62. worshiping the limbs of the Lord's transcendental form, 63. worshiping the guards protecting the Lord's abode, . . .

 

 

Text 16

 

dhupo dipash ca naivedyam

     panam homo bali-kriya

avagandushady-asya-vaso

     divya-gandhadikam punah

 

     dhupah—incense; dipash—lamp; ca—and; naivedyam—food; panam—drink; homah—homa; bali-kriya—offerings; avagandusha—rinsing the mouth; ady—beginning with; asya—of the mouth; vasah—scent; divya-gandhadikam—beginning with celestial scents; punah—again.

 

 . . . (Eighth Vilasa) 64. offering incense, 65. offering a lamp, 66. offering food, 67. offering drink, 68. offering homa, 69. offering the Lord's remnants to the devotees, 70. rinsing the mouth, 71. making the mouth fragrant, 72. again offering celestial fragrances, . . .

 

 

Text 17

 

rajopacara gitadi

     maha-nirajanam tatha

shankhadi-vadanam sambu-

     shankha-nirajanam stutih

 

     raja—for a king; upacara—things; gita—with singing; adi—beginning; maha-nirajanam—great arati; tatha—so; shankhadi-vadanam—sound conchshells and other things; sa-ambu—with water; shankha—conchshell; nirajanam—arati; stutih—prayers.

 

 . . . 73. offering regal gifts, 74. singing and other things, 75. offering maha-nirajana, 76. sounding a conchshell and other musical instruments, 77. offering shankha-nirajana, 78. offering prayers, . . .

 

 

Text 18

 

natih pradakshina karmady-

     arpanam japa-yacane

agah-kshamapanam nana-

     gamsi nirmalya-dharanam

 

     natih—bowing down; pradakshina—circumambulating; karma—work; adi—beginning with; arpanam—offering; japa—chanting japa; yacane—prayers; agah—sins; kshamapanam—forgiveness; nana—various; agamsi—sins; nirmalya-dharanam—wearing garlands from the Lord.

 

 . . . 79. bowing down, 80. circumambulating, 81. offering one's work and other things to the Lord, 82. chanting japa, 83. offering prayers, 84. begging forgiveness for offenses, 85. various offenses, 86. wearing garlands offered to the Lord, . . .

 

 

Text 19

 

shankhambu-tirtham tulasi-

     puja tan-mrittikadi ca

dhatri snana-nishedhasya

     kalo vritter uparjanam

 

     shankha—fromthe conchshell; ambu—water; tirtham—water frok the Lord's lotus feet; tulasi—of Tulasi; puja—worship; tan-mrittika-adi—activities beginning with respectfully touching her earth; ca—and; dhatri-amalaki; snana-nishedhasya kalah—the time when bathing is forbidden; vritter uparjanam—means of livelihood.

 

 . . . (Ninth Vilasa) 87. conchshell water, 88. water that has washed the Lord's feet, 89. worship of Tulasi, 90. the ground where Tulasi grows, 91. the amalaki tree, 92. times when bathing is forbidden, 93. proper ways to earn one's livelihood, . . .

 

 

Text 20

 

madhyahne vaishvadevadi

     shraddham canarpyam ucyate

vinarcam ashane doshas

     tathanarpita-bhojane

 

     madhyahne—at midday; vaishvadeva-adi—beginning with the Vaishvadevas; shraddham—shraddha; ca—and; anarpyam—what should not be offered; ucyate—is said; vina—without; arcam—worship; ashane—in eating; doshah—faults; tatha—so; anarpita—without offered; bhojane—in eating.

 

 . . . 94. midday duties, 95. the vaishvadevas, 96. shraddha, 97. what should not be offered, 98. the offense of eating without having first worshiped the Lord, 99. the sin of eating food not first offered to the Lord, . . .

 

 

Text 21

 

naivedya-bhakshanam santah

     sat-sango 'sad-asangatih

asad-gatir vaishnavopa-

     hasa-nindadi-dushkalam

 

     naivedya-bhakshanam—eating food offered to the Lord; santah—the devotees of the Lord; sat-sangah—association with the devotees of the Lord; asad-asangatih—avoiding the association of non-devotees; asad-gatih—the result of associating with non-devotees; vaishnava—of the devotees; upahasa—mocking; ninda—offenses; adi—beginning with; dushkalam—the inauspicious result.

 

 . . . 100. eating food offered to the Lord, (Tenth Vilasa) 101. the devotees of the Lord, 102. associating with the devotees of the Lord, 103. avoiding the association of non-devotees, 104. the result of associating with non-devotees, 105. the inauspicious result obtained by mocking or offending the devotees of the Lord, . . .

 

 

Text 22

 

satam bhaktir vishnu-shastram

     shrimad-bhagavatam tatha

lila-katha ca bhagavad-

     dharmah sayam nija-kriyah

 

     satam—of the devotees; bhaktih—devotion; vishnu-shastram—the Vaishnava scriptures; shrimad-bhagavatam—Shrimad-Bhagavatam; tatha—so; lila-katha—the narrations of the Lord's pastimes; ca—and; bhagavad-dharmah—the religion of the Lord; sayam—evening; nija-kriyah—own duties.

 

 . . . 106. giving respect to the devotees, 107. the Vaishnava scriptures, 108. Shrimad-Bhagavatam, 109. narrations of the Lord's pastimes, 110. the religion of devotional service to the Lord, (Eleventh Vilasa) 111. evening duties, . . .

 

 

Text 23

 

karma-pata-pariharas

     tri-kalarca visheshatah

naktam krityany atho puja-

     phala-siddhy-adi darshanam

 

     karma-pata—materialistic activities; pariharah—renunciation; tri-kalarca—worship at three times of the day; visheshatah—specifically; naktam—at night; krityany—duties; athah—then; puja—of worship; phala—of the result; siddhy—the perfection; adi—beginning with; darshanam—seeing the Deity.

 

 . . . 112. renunciation of materialism, 113. worship at three times of the day, 114. duties at night, 115. the final result obtained by worship, 116. seeing the Deity of the Lord, . . .

 

 

Text 24

 

vishnv-artha-danam vividho-

     pacara nyuna-puranam

shayanam mahimarcayah

     shriman-namnas tathadbhutah

 

     vishnu-artha-danam—giving gifts to the Lord; vividha—various; upacara—kinds of worship; nyuna-puranam—fulfilling a need; shayanam—sleep; mahima—the glory; arcayah—of worship; shriman-namnah—of the holy name; tatha—so; adbhutah—wonder.

 

 . . . 117. giving gifts to the Lord, 118. various kinds of worship, 119. fulfilling needs, 120. sleep, 121. the wonderful glory of worshiping the Lord, 122. the wonderful glory of the Lord's holy name, . . .

 

 

Text 25

 

namaparadha bhaktish ca

     premathashrayanadayah

paksheshv ekadashi sanga

     shri-dvadashy-ashöakam mahat

 

     namaparadha—offenses to the holy name; bhaktish—devotional service; ca—and; prema—lobe; atha—then; ashrayanadayah—beginning with surrender; paksheshv—in the paksas; ekadashi—ekadashi; sa—with; anga—parts; shri-dvadashi—dvadashi; ashöakam—eight things; mahat—great.

 

 . . . 123. offenses to the holy name, 124. devotional service, 125. devotional love, 126. activities beginning with surrendering to the Lord, (Twelfth and Thirteenth Vilasas) 127. duties in relation to the pakshas, 128. ekadashi, 129. eight maha-dvadashis, . . .

 

 

Text 26

 

krityani margashirshadi-

     maseshu dvadasheshv api

purashcarana-krityani

     mantram siddhasya lakshanam

 

     krityani—duties; margashirshadi—beginning with Margasirsa; maseshu—in the months; dvadasheshv—twelve; api—also; purashcarana-krityani—purashcarana; mantram—mantra; siddhasya—of one who has attained perfection; lakshanam—the charateristics.

 

 . . . (Fourteenth, Fifteenth, and Sixteenth Vilasas) 130. duties in the twelve months beginning with Margashirsha, (Seventeenth Vilasa) 131. purashcarana, 132. characteristics of the siddha-mantra, . . .

 

 

Text 27

 

murty-avirbhavanam murti-

     pratishöha krishna-mandiram

jirnoddhritih shri-tulasi-

     vivaho 'nanya-karma ca

 

     murty-avirbhavanam—appearance of the Deity; murti-pratishöha—establishment of the Deity; krishna-mandiram—the temple of Lord Krishna; jirna—old temples; uddhritih—repair; shri-tulasi—of Shri Tulasi; vivahah—the marriage; ananya—of the pure devotees; karma—activities; ca—and.

 

 . . . (Eighteenth Vilasa) 133. manifestation of the Deity of the Lord, (Nineteenth Vilasa) 134. installing the Deity of the Lord, (Twentieth Vilasa) 135. the temple of Lord Krishna, 136. repairing old temples, 137. the marriage of Shri Tulasi, and 138. the activities of the pure devotees.

 

 

Text 28

 

tatra gurupasatti-karanam

 

kripaya krishnadevasya

     tad-bhakta-jana-sangatah

bhakter mahatmyam akarnya

     tam icchan sad-gurum bhajet

 

     tatra—there; guru—of the spiritual master; upasatti—approach; karanam—the cause; kripaya—by the mercy; krishnadevasya—of Lord Krishnadeva; tad-bhakta-jana-sangatah—by the association of His devotees; bhakteh—of devotional service; mahatmyam—the glory; akarnya—hearing; tam—that; icchan—desiring; sad-gurum—a bona-fide spiritual master; bhajet—should worship.

 

     The Reason Why One Should Take Shelter of a Genuine Spiritual Master

 

     By the mercy of Lord Krishnadeva hearing, in the company of the devotees, the glories of pure devotional service, and yearning to attain that service, one should take shelter of a bona-fide spiritual master.

 

Commentary by Shrila Sanatana Gosvami

 

 

     It is by the mercy of Lord Krishnadeva that one attains the association of the devotees. Devotional service is more glorious than liberation. The word bhajet here means “one should take shelter".

 

 

Text 29

 

atranubhuyate nityam

     duhkha-shreni paratra ca

duhsaha shruyate shastrat

     titirshed api tam sudhih

 

     atra—here; anubhuyate—is experienced; nityam—always; duhkha-shreni—a series of sufferings; paratra—in the next life; ca—and; duhsaha—unbearable; shruyate—is heard; shastrat—from scripture; titirshet—shoudl desire to cross beyond; api—and; tam—that; sudhih—an intelligent person.

 

     In this lifetime one experiences a succession of sufferings, and in the next life one is likely to experience another unbearable series of sufferings. Hearing this truth from the scriptures, an intelligent person will yearn to leave the world of birth and death.

 

Commentary by Shrila Sanatana Gosvami

 

 

     Here someone may ask: How can ordinary people, who are attached to material sense-happiness, desire to attain devotional service? To this I reply: Desiring to escape the ocean of material sufferings, one will desire to attain devotional service, and thus one will take shelter of a bona-fide spiritual master. This action will be taken by an intelligent person. A person who cannot understand that material life means continued material sufferings is not intelligent. He is like an animal. It may be that such a person is like a hunter or other great sinner, and that is why he has lost his intelligence.

 

 

Text 30

 

tatha coktam ekadasha-skandhe bhagavata shri-dattena

 

labdhva su-durlabham idam bahu-sambhavante

     manushyam artha-dam anityam apiha dhirah

turnam yatena na pated anu-mrityu yavan

     nihshreyasaya vishayah khalu sarvatah syat

 

     tatha—so; ca—and; uktam—spokenm; ekadasha-skandhe—in the Eleventh Canto; bhagavata—by the Supreme Personality of Godhead; shri-dattena—Shri Dattatreya; labdhva—attaining; su-durlabham—very rare; idam—this; bahu-sambhavante—after many births; manushyam—human; artha-dam—giving benefits; anityam—temporary; api—although; iha—here; dhirah—intelligent; turnam—quickly; yateta—should strive; na—not; patet—should fall; anu-mrityu—the series of deaths; yavat—as long as; nihshreyasaya—for the best; vishayah—the material sense objects; khalu—indeed; sarvatah—in all respects; syat—is.

 

     This fact is affirmed by the Supreme Personality of Godhead, Shri Dattatreya in the following words (Shrimad-Bhagavatam 11.9.29):

 

     "After many, many births and deaths one achieves the rare human form of life, which, although temporary, affords one the opportunity to attain the highest perfection. Thus, a sober human being should immediately endeavor for the ultimate perfection in life and not fall down into the cycle of repeated birth and death. After all, sense gratification is available even in the most abominable species of life, whereas Krishna consciousness is only possible for a human being."*

 

 

Text 31

 

svayam shri-bhagavata ca

 

nri-deham adyam su-labham su-surlabham

     plavam su-kalpam guru-karnadharam

mayanukulena nabhasvateritam

     puman bhavabdhim na taret sa atma-ha

 

     svayam—personally; shri-bhagavata—by teh Supreme Personality of Godhead; ca—and; nri-deham—the human body; adyam—auspicious; su-labham—effortlessly attained; su-surlabham—very difficult to attain; plavam—boat; su-kalpam—well made; guru-karnadharam—the captain being the spiritual master; maya—by Me; anukulena—favirable; nabhasvata—by winds; iritam—impelled; puman—a person; bhavabdhim—the ocean of repeated birth and death; na—not; taret—crosses; sa—he; atma-ha—killer of the soul.

 

     The Supreme Personality of Godhead Himself declares (Shrimad-Bhagavatam 11.20.17):

 

     "The human body, which can award all benefit in life, is automatically obtained by the laws of nature, although it is a very rare achievement. This human body can be compared to a perfectly constructed boat having the spiritual master as the captain and the instructions of the Supreme Personality of Godhead as favorable winds impelling it on its course. Considering all these advantages, a human being who does not utilize his human life to cross the ocean of material existence must be considered the killer of his own soul."*

 

Commentary by Shrila Sanatana Gosvami

 

 

     This verse is spoken by Lord Krishna, who is the original Supreme Personality of Godhead, as is described in Shrimad-Bhagavatam 1.3.28. The word adyam here means “the root of all auspicious results." The human life is attained after many pious deeds. Without many millions of struggles it is not possible to attain a human birth. Still, it seems to come of its own accord.

 

 

Text 32

 

atha shri-gurupasattih

 

tatraiva shri-prabuddha-yogeshvaroktau

 

tasmad gurum prapadyeta

     jijnasuh shreya uttamam

shabde pare ca nishnatam

     brahmany upasamashrayam

 

     atha—now; shri-gurupasattih—taking shelter of the spiritual master; tatra—there; eva—indeed; shri-prabuddha-yogeshvara-uktau—in the statement of Shri Prabhuddha, the master of yoga; tasmat—therefore; gurum—of a spiritual master; prapadyeta—one should take shelter; jijnasuh—desirign to know; shreya—good; uttamam—highest; shabde—in scriptures; pare—supreme; ca—and; nishnatam—expert; brahmany—of the Supreme Personality of Godhead; upasamashrayam—taking shelter.

 

     One Should Take Shelter of a Bona-fide Spiritual Master

 

     Shri Prabhuddha, the great master of yoga, explained (Shrimad-Bhagavatam 11.3.21):

 

     "Therefore any person who seriously desires real happiness must seek a bona-fide spiritual master and take shelter of him by initiation. The qualification of the bona-fide guru is that he has realized the conclusions of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bond-fide spiritual masters."*

 

 

Text 33

 

svayam shri-bhagavad-uktau

 

mad-abhijnam gurum shantam

     upasita mad-atmakam

 

     svayam—personally; shri-bhagavad-uktau—in the statement of the Supreme Personality of Godhead; mad-abhijnam—who knows me; gurum—spiritual master; shantam—peaceful; upasita—should take shelter; mad-atmakam—dedicated his heart to Me.

 

     The Supreme Personality of Godhead Himself affirms (Shrimad-Bhagavatam 11.10.5):

 

     "One should take shelter of a bona-fide spiritual master, who is peaceful, who knows the truth about Me, and whose heart and mind are fixed on Me."

 

 

Text 34

 

krama-dipikayam ca

 

vipram pradhvasta-kama-prabhriti-ripu-ghaöam nirmalangam garishöham

     bhaktim krishnanghri-pankeruha-yugala-rajo-raginim udvahantam

vettaram veda-shastragama-vimala-patham sammatam satsu dantam

     vidyam yah samvivitsuh pravana-tanu-mana deshikam samsrayeta

 

     krama-dipikayam—in the Krama-dipika; ca—and; vipram—brahmana; pradhvasta—destroyed; kama—with lust; prabhriti—beginning; ripu—enemies; ghaöam—engaged; nirmalangam—pure; garishöham—exalted; bhaktim—devotion; krishnanghri-pankeruha-yugala—of Lord Krishna's lotus feet; rajah—the dust; raginim—love; udvahantam—bearing; vettaram—the knower; veda-shastragama-vimala-patham—of the pure path of the Vedas and Agamas; sammatam—concluded; satsu—among the devotees; dantam—self-controlled; vidyam—knowledge; yah—who; samvivitsuh—knows; pravana-tanu-mana—humble; deshikam—guru; samsrayeta—should take shelter.

 

     Shri Krama-dipika explains:

 

     "One should take shelter of a bona-fide spiritual master, who is a qualified brahmana, who has conquered lust and all other enemies, who is pure, exalted, devoted to the dust of Lord Krishna's lotus feet, fully aware of the pure path of the Vedas and Agamas, convinced of the conclusions reached by the great devotees, self-controlled, eager to learn about the Supreme Lord, and humble at heart."

 

 

Text 35

 

shrutav api

 

tad-vijnanartham sad-gurum evabhigacchet

     samit-panih shrotriyam brahma-nishöham

 

acaryavan purusho veda

 

     shrutau—in the Shruti; api—also; tad-vijnanartham—to attain knowledge; sad-gurum—to a bona-fide spiritual master; eva—indeed; abhigacchet—one must approach; samit-panih—with firewood in his hand; shrotriyam—learned in the Vedas; brahma-nishöham—devoted to the Supreme Personality of Godhead; acaryavan—who has a spiritual master; purushah—a person; veda—knows.

 

     In the Mundaka Upanishad (1.2.12) it is said:

 

     "To learn the transcendental subject matter one must approach a spiritual master. In doing so one should carry fuel to burn in sacrifice. The symptom of such a spiritual master is that he is expert in understanding the Vedic conclusion and therefore he constantly engages in the service of the Supreme Personality of Godhead."*

 

     In the Chandogya Upanishad (6.14.2) it is said:

 

     "One who approaches a bona-fide spiritual master can understand everything about spiritual realization."*

 

 

Text 36

 

atha gurupasatti-nityata

 

shri-bhagavate dashama-skandhe shruti-stutau

 

vijihrishika-vayubhir adanta-manas-turagam

     ya iha yatanti yantu-mati-lolam upaya-khidah

vyasana-shatanvitah samavahaya gurosh caranam

     vanija ivaja santya-krita-karnadhara jaladhau

 

     atha—now; guru—of a spiritual master; upasatti—taking shelter; nityata—eternality; shri-bhagavate—in Shrimad-Bhagavatam; dashama-skandhe—Canto Ten; shruti-stutau—in the Prayers of the Personified Vedas; vijita—conquered; hrishika—senses; vayubhih—and air; adanta—not controlled; manah—of the mind; turagam—the horse; ya—who; iha—here; yatanti—struggle; yantum—to control; ati-lolam—very eager; upaya-khidah—stuggling in many ways; vyasana—troubles; shata—hundreds; anvitah—with; samavahaya—abandoning; gurosh—of the spiritual master; caranam—the feet; vanija—merchants; iva—like; aja—O unbron one; santy—are; a—not; krita—accepted; karnadhara—captain of the boat; jaladhau—in the ocean.

 

     One Should Always Remain in the Shelter of the Spiritual Master

 

     In Shrimad-Bhagavatam (10.87.33) the Personified Vedas affirm:

 

     "O unborn Supreme Personality of Godhead, they who leave the shelter of their spiritual master's lotus feet and, holding back the senses and breath, struggle to control the wild horse of the mind, meet with a hundred calamities. They are like merchants trying to sail on the ocean in a boat without a captain."

 

 

Text 37

 

shrutau ca

 

naisha tarkena matir apaneya

     proktanyenaiva su-jnanaya preshöha

 

     shrutau—in the Shruti; ca—and; na—not; esha—thus; tarkena—by logic; matih—concept; apaneya—to be removed; prokta—said; anyena—by another; eva—indeed; su-jnanaya—for good knowledge; preshöha—O dearest one.

 

     In the Kaöha Upanishad (1.2.9) it is said:

 

     "O dear one, spiritual truth cannot be understood by material logic. It is understood only hearing the explanations of the spiritual master."

 

 

Text 38

 

atha visheshatah shri-guror lakshanani

 

mantra-muktavalyam

 

avadatanvaya-shuddhah

     svocitacara-tat-parah

ashrami krodha-rahito

     veda-vit sarva-shastra-vit

 

     atha—now; visheshatah—specifically; shri-guroh—of the spiritual master; lakshanani—the qualities; mantra-muktavalyam—in the Mantra-mukavali; avadata—saintly; anvaya—family; shuddhah—pure; sva—own; ucita—proper; acara—activities; tat-parah—devoted; ashrami—following varnasrama; krodha—anger; rahitah—without; veda-vit—knowing the Vedas; sarva-shastra-vit—knowing all the scriptures.

 

     The Qualities of a Genuine Spiritual Master

 

     In Shri Mantra-muktavali it is said:

 

     "A genuine spiritual master is saintly, born in a pure family, diligent in performing his prescribed duties, a follower of varnashrama, devoid of anger, learned in the Vedas and scriptures, . . .

 

Commentary by Shrila Sanatana Gosvami

 

 

     Shrimad-Bhagavatam 11.3.21 (quoted in text 32) also describes the qualities of a genuine spiritual master.

 

 

Text 39

 

shraddhavan anasuyash ca

     priya-vak priya-darshanah

shucih su-veshas tarunah

     sarva-bhuta-hite ratah

 

     shraddhavan—faithful; anasuyash—non-envious; ca—and; priya-vak—speaks sweetly; priya-darshanah—is pleasing to the eye; shucih—pure; su-veshah—has a pleasing appearance; tarunah—young; sarva-bhuta-hite—in the welfare of all living beings; ratah—engaged.

 

 . . . faithful, free of envy, a pleasing speaker, pleasing to the eye, pure, well-dressed, young, a person who works for the welfare of all living beings, . . .

 

 

Text 40

 

dhiman anuddhata-matih

     purno 'hanta vimarshakah

sad-guno 'rcasu krita-dhih

     kritajnah shishya-vatsalah

 

     dhiman—intelligent; anuddhata-matih—humble at heart; purnah—perfect; ahanta—non-viloent; vimarshakah—thoughtful; sad-gunah—virtuous; arcasu—in the worship of the Lord; krita-dhih—enploying his intelligence; kritajnah—grateful; shishya-vatsalah—affectionate to his disciples.

 

 . . . intelligent, humble at heart, perfect, non-violent, thoughtful, virtuous, intent on worshiping the Lord, grateful, affectionate to his disciples, . . .

 

 

Text 41

 

nigrahanugrahe shakto

     homa-mantra-parayanah

uhapoha-prakara-jnah

     shuddhatma yah kripalayah

ity-adi-lakshanair yukto

     guruh syad garima-nidhih

 

     nigraha—punishment; anugrahe—and mercy; shaktah—able; homa-mantra-parayanah—devoted to homa and mantras; uhapoha-prakara-jnah—examining all sides of an issue; shuddhatma—pure at heart; yah—who; kripalayah—merciful; ity-adi-lakshanaih—qualities beginning with these; yuktah—endowed; guruh—a spiritual master; syat—is; garima-nidhih—a treasury of saintly qualities.

 

 . . . capable of both punishment and mercy, devoted to mantras and yajnas, examining all sides of an issue, pure at heart, and merciful. A genuine spiritual master has these and many other virtues. He is a treasure-house of virtues."

 

 

Text 42

 

agastya-samhitayam ca

 

devatopasakah shanto

     visayeshv api nisprihah

adhyatma-vid brahma-vadi

     veda-shastrartha-kovidah

 

     agastya-samhitayam—in the Agastya-samhita; ca—and; devatopasakah—worshiping the Supreme Personality of Godhead; shantah—peaceful; visayeshv—in the obejcts of the material senses; api—also; nisprihah—without desire; adhyatma-vit—learned in spiritual truth; brahma-vadi—a prpounder of spiritual truth; veda-shastrartha-kovidah—learned in the Vedas and scriptures.

 

     In the Agastysa-samhita it is said:

 

     "A genuine spiritual master is a worshiper of the Supreme Personality of Godhead, peaceful, free of material desires, aware of the spiritual truth, a teacher of the spiritual truth, learned in the Vedas and scriptures, . . .

 

 

Text 43

 

uddhartum caiva samhartum

     samartho brahmanottamah

tattva-jno yantra-mantranam

     marma-bhetta rahasya-vit

 

     uddhartumto deliver; ca—and; eva—indeed; samhartum—to quell; samarthah—able; brahmanottamah—the best of brahmanas; tattva—the truth; jnah—knowing; yantra-mantranam—of yantras and rituals; marma-bhetta—cutting doubts; rahasya-vit—knowing the secrets of spiritual truth.

 

 . . . able to deliver others, able to surmount obstacles, the best of brahmanas, expert in yantras and mantras, one who goes to the heart of the matter, aware of the secrets of spiritual philosophy, . . .

 

 

Text 44

 

purashcarana-krid dhoma-

     mantra-siddhah prayoga-vit

tapasvi satya-vadi ca

     grihastho gurur ucyate

 

     purashcarana-krit—a performer of purashcarana; homa-mantra-siddhah—expert at chanting mantras in yajnas; prayoga-vit—aware of what is needed; tapasvi—austere; satya-vadi—truthful; ca—and; grihasthah—a householder; guruh—spiritual master; ucyate—is said.

 

 . . . a performer of purshcarana, expert at chanting mantras in yajnas, aware of what is needed, austere, and truthful. These are the qualities of a householder spiritual-master."

 

 

Text 45

 

vishnu-smritau

 

paricarya-yaso-labha-

     lipsuh shishyad guru na hi

kripa-sindhuh su-sampurnah

     sarva-sattvopakarakah

 

     vishnu-smritau—in the Vishnu-smriti; paricarya—worship; yasah—fame; labha—attainment; lipsuh—desirign; shishyat—from his disciple; guru—a spiritual master; na—not; hi—indeed; kripa-sindhuh—an ocean of mercy; su-sampurnah—very perfect; sarva-sattvopakarakah—doing good to everyone.

 

     In the Vishnu-smriti it is said:

 

     "A person who is greedy to get worship, praise, and money from his disciple is not a true spiritual master. A true spiritual master is an ocean of mercy, perfect, a person who does good to everyone, . . .

 

 

Text 46

 

nisprihah sarvatah siddhah

     sarva-vidya-visharadah

sarva-samshaya-sancchetta-

     nalaso gurur ahritah

 

     nisprihah—desireless; sarvatah—in all ways; siddhah—perfect; sarva-vidya-visharadah—expert in all knowledge; sarva-samshaya-sancchetta—able to cut apart all doubts; analasah—not lazy; guruh—spiritual master; ahritah—said.

 

 . . . free of all material desires, completely perfect, learned in all knowledge, able to cut apart all doubts, and not lazy."

 

 

Texts 47 and 48

 

shri-narada-pancaratre shri-bhagavan-narada-samvade

 

brahmanah sarva-kala-jnah

     kuryat sarveshv anugraham

tad-abhavad dvija-shreshöha

     shantatma bhagavan-mayah

 

bhavitatma ca sarva-jnah

     shastra-jnah sat-kriya-parah

siddhi-traya-samayukta

     acaryatve 'bhishecitah

 

     shri-narada-pancaratre—in Shri Narada-pancaratra; shri-bhagavan-narada-samvade—in a conversation of the Supreme Personality of Godhead and Shri Narada; brahmanah—a brahmana; sarva-kala-jnah—aware of appropriate situations; kuryat—should do; sarveshv—in all; anugraham—mercy; tad-abhavat—in the basence of such a person; dvija-shreshöha—O best of brahmanas; shantatma—peaceful at heart; bhagavan-mayah—and devoted to the Supreme Personality of Godhead; bhavitatma—pure in heart; ca—and; sarva-jnah—all-knowing; shastra-jnah—learned in the scriptures; sat-kriya-parah—devoted to pious deeds; siddhi-traya-samayukta—endowed with three perfections; acaryatve—as a spiritual master; abhishecitah—may be anointed.

 

     In Shri Narada-pancaratra the Supreme Personality of Godhead explains to Shri Narada:

 

     "O best of brahmanas, a spiritual master should be an exalted brahmana who knows everything at all times and who is merciful to everyone. In the absence of such a highly qualified person a spiritual master may be a kshatriya who is  peaceful at heart, devoted to the Supreme Personality of Godhead, pure in heart, all-knowing, learned in the scriptures, devoted to pious deeds, and endowed with three perfections.

 

 

Texts 49 and 50

 

kshatra-viö-shudra-jatinam

     kshatriyo 'nugrahe kshamah

kshatriyasyapi ca guror

     abhavad idrisho yadi

 

vaishyah syat tena karyash ca

     dvaye nityam anugrahah

sajatiyena shudrena

     tadrishena maha-mate

anugrahabhishekau ca

     karyau shudrasya sarvada

 

     kshatra-viö-shudra-jatinam—of those who are born as ksatriyas, vaisyas, and sudras; kshatriyah—ksatriya; anugrahe—in mercy; kshamah—is competent; kshatriyasya—of a ksatriya; api—also; ca—and; guroh—guru; abhavat—in the absence; idrishah—like this; yadi—if; vaishyah—vaisya; syat—is; tena—by him; karyash—should be done; ca—and; dvaye—in both; nityam—always; anugrahah—merciful; sajatiyena—like him; shudrena—by a sudra; tadrishena—like that; maha-mate—O noble-hearted one; anugrahabhishekau—merciful; ca—and; karyau—should be done; shudrasya—of a sudra; sarvada—always.

 

     "Such a kshatriya spiritual master should be merciful to the kshatriyas, vaishyas, and shudras. In the absence of such a kshatriya spiritual master one should accept a vaishya spiritual master who is always merciful to the vaishyas and shudras. In the absence of such a vaishya spiritual master a shudra may accept a shudra as a spiritual master."

 

 

Text 51

 

kim ca

 

varnottame 'tha ca gurau

     sati ya vishrute 'pi ca

sva-deshato 'tha vanyatra

     nedam karyam shubharthina

 

     kim ca—furthermore; varnottame—in the best of varnas; atha—then; ca—and; gurau—a spiritual master; sati—is; ya—who; vishrute—heard; api—and; ca—and; sva-deshatah—from one's own country; atha—then; va—or; anyatra—in another; na—not; idam—this; karyam—to be done; shubharthina—by one who desires auspiciousness.

 

     Furthermore:

 

     If a famous brahmana spiritual-master is present in one's own district, a person who desires auspiciousness will not travel somewhere else to accept initiation from someone other than him.

 

 

Text 52

 

vidyamane tu yah kuryat

     yatra tatra viparyayam

tasyehamutra nashah syat

     tasmac chastroktam acaret

kshatra-viö-shudra-jatiyah

     pratilomyam na dikshayet

 

     vidyamane—beings so; tu—indeed; yah—one who; kuryat—may do; yatra—where; tatra—there; viparyayam—the opposite; tasya—of him; iha—here; amutra—and in the next life; nashah—destruction; syat—is; tasmat—from that; shastroktam—spoken by the scriptures; acaret—should do; kshatra—ksatriya; viö—vaisya; shudra—sudra; jatiyah—birth; pratilomyam—inverted order; na—not; dikshayet—should give initiation.

 

     A person who accepts a spiritual master from a lower caste meets destruction in this life and the next. Therefore one should follow this instruction of the scriptures. A kshatriya, vaishya, or shudra should not give initiation to a person of a higher caste.

 

 

Text 53

 

padme ca

 

maha-bhagavata-shreshöho

     brahmano vai gurur nrinam

sarvesham eva lokanam

     asau pujyo yatha harih

 

     padme—in the Padma Purana; ca—and; maha-bhagavata-shreshöhah—the best of great devotees; brahmanah—a brahmana; vai—indeed; guruh—spiritual master; nrinam—of men; sarvesham—all; eva—and; lokanam—people; asau—he; pujyah—to be worshiped; yatha—as; harih—Lord Krishna.

 

     In the Padma Purana it is said:

 

     "A brahmana who is a great devotee of the Supreme Personality of Godhead is the spiritual master of all human beings. Everyone should worship him as if he were Lord Krishna Himself.

 

 

Text 54

 

maha-kula-prasuto 'pi

     sarva-yajneshu dikshitah

sahasra-shakhadhyayi ca

     na guruh syad avaishnavah

 

     maha-kula-prasutah—born in a noble family; api—also; sarva-yajneshu—in all yajnas; dikshitah—initiated; sahasra-shakhadhyayi—learned in a thousand branches of the Vedas; ca—and; na—not; guruh—a spiritual master; syat—is; avaishnavah—not a devotee of the Lord.

 

     "However, a person born in an aristocratic family, initiated in all yajnas, and learned in a thousand branches of the Vedas, but not a devotee of Lord Vishnu, cannot be a genuine spiritual master.

 

Commentary by Shrila Sanatana Gosvami

 

 

     In the Pancaratra it is said:

 

avaishnavopadishöena

     mantrena nirayam vrajet

punash ca vidhina samyag

     grahayed vaishnavad guroh

 

 

     "By chanting a mantra given by a spiritual master who is not a devotee of Lord Vishnu, one goes to hell. Such a disciple should be initiated again, this time by a spiritual master who is a devotee of Lord Vishnu."

 

 

Text 55

 

grihita-vishnu-dikshako

     vishnu-puja-paro narah

vaishnavo 'bhihito 'bhijnair

     itaro smad avaishnavah

 

     grihita-vishnu-dikshakah—accepted initiation in the worship of Lord Vishnu; vishnu-puja-parah—devoted to the worship of Lord Vishnu; narah—a person; vaishnavah—a devotee of Lord Vishnu; abhihitah—is called; abhijnaih—by the wise; itarah—other; smat—than him; avaishnavah—not a devotee.

 

     "A person who has accepted initiation in the worship of Lord Vishnu and who is devoted to the worship of Lord Vishnu is called a devotee of Lord Vishnu by the wise. One who is not like him is not a devotee of Lord Vishnu."

 

 

Text 56

 

atha aguru-lakshanam

 

tattva-sagare

 

bahv-ashi dirgha-sutri ca

     vishayadishu lolupah

hetu-vada-rato dushöo

     'vag-vadi guna-nindakah

 

     atha—now; a—not; guru—a spiritual master; lakshanam—the qualities; tattva-sagare—in the Tattva-sagara; bahv-ashi—one who eats voraciously; dirgha-sutri—dresses in opulent clothing; ca—and; vishayadishu—in the objects of material sense gratification; lolupah—is greedy; hetu-vada-ratah—attracted to arguing with others and a follower of the atheistic philosophies; dushöah—wicked; avag-vadi—not an eloquent speaker; guna-nindakah—filled with vices.

 

     The Characteristics of A Person Who Is Not A Genuine Spiritual Master

 

     In the Tattva-sagara it is said:

 

     "A person who eats voraciously, wears opulent clothing, is greedy after sense pleasures, loves to argue, is a follower of the atheist philosophers, is wicked, speaks what should not be spoken, has many vices, . . . .

 

Commentary by Shrila Sanatana Gosvami

 

 

     The phrase "speaks what should not be spoken" means that such a person preaches that one should perform sinful deeds.

 

 

Text 57

 

aroma bahu-roma ca

     ninditashrama-sevakah

kala-danto 'sitaushöhash ca

     durgandhi-shvasa-vahakah

 

     aroma—without hair; bahu-roma—with abundant hair; ca—and; ninditashrama-sevakah—a servant of wicked men; kala-dantah—with black teeth; asitaushöhah—black lips; ca—and; durgandhi-shvasa-vahakah—withj bad breath and heavy breathing.

 

 . . . has either a big beard or no beard, is a servant of wicked men, has black teeth, black lips, and bad breath, breathes heavily, . . .

 

 

Text 58

 

dushöa-lakshana-sampanno

     yadyapi svayam ishvarah

bahu-pratigrahasakta

     acaryah shri-kshayavahah

 

     dushöa-lakshana-sampannah—filled with faults; yadyapi—although; svayam—personally; ishvarah—able; bahu—many; pratigraha—donations; asaktah—attached; acaryah—a spiritual master; shri—of good fortune; kshaya—the destruction; avahah—bringing.

 

 . . . has a host of faults, and, although financially well situated is greedy for more and bigger donations, is the kind of spiritual master that destroys the good fortune of his disciples."

 

 

Text 59

 

atha shishya-lakshanani

 

mantra-muktavalyam

 

shishyah shuddhanvayah shriman

     vinitah priya-darshanah

satya-vak punya-carito

     'dabhra-dhir dambha-varjitah

 

     atha—now; shishya—of a true disciple; lakshanani—the qualities; mantra-muktavalyam—in the Mantra-Muktavali; shishyah—a disciple; shuddhanvayah—faithful; shriman—glorious; vinitah—humble; priya-darshanah—pleasing to the eyes; satya-vak—truthful; punya-caritah—pious; adabhra-dhih—intelligent; dambha-varjitah—honest and without hypocrisy.

 

     The Qualities of a Genuine Disciple

 

     In the Mantra-Muktavali it is said:

 

     "A genuine disciple is faithful, glorious, humble, pleasing to the eye, truthful, pious, intelligent, honest, not a hypocrite, . . .

 

 

Text 60

 

kama-krodha-parityagi

     bhaktash ca guru-padayoh

devata-pranavah kaya-

     mano-vagbhir diva-nisham

 

     kama-krodha-parityagi—free of lust and anger; bhaktash—devoted; ca—and; guru-padayoh—to the spiritual master's feet; devata-pranavah—devoted to the Supreme Personality of Godhead; kaya—with body; manah—mind; vagbhih—and words; diva-nisham—day and night.

 

 . . . free of lust and anger, devoted to his spiritual master's feet, with body, mind, and words devoted to the Supreme Personality of Godhead day and night, . . .

 

 

Text 61

 

nirujo nirjitashesha-

     patakah shraddhayanvitah

dvija-deva-pitrinam ca

     nityam arca-parayanah

 

     nirujah—healthy; nirjitashesha-patakah—sinless; shraddhayanvitah—faithful; dvija-deva-pitrinam—of the devas; brahmana, and pitas; ca—and; nityam—always; arca-parayanah—devoted to the worship.

 

 . . . healthy, sinless, faithful, always devoted to the worship of the devas, brahmanas, and pitas, . . .

 

 

Text 62

 

yuva viniyatashesha-

     karanah karunalayah

ity-adi-lakshanair yuktah

     shishyo dikshadhikaravan

 

     yuva—young; viniyatashesha-karanah—sense-controlled; karunalayah—kind; ity-adi-lakshanaih—with qualities that begin with these; yuktah—endowed; shishyah—disciple; diksha—for initiation; adhikaravan—qualified.

 

 . . . young, in full control of his senses, and kind. A person who has these and other virtues is qualified for initiation.

 

 

Text 63

 

ekadasha-skandhe ca

 

amany amatsaro daksho

     nirmamo dridha-sauhridah

asatvaro 'rtha-jijnasur

     anasuyur amogha-vak

 

     ekadasha-skandhe—in the Eleventh Canto; ca—and; amany—without pride; amatsarah—without envy; dakshah—expert; nirmamah—without false possessiveness; dridha—firm; sauhridah—friendship; asatvarah—unagitated; artha-jijnasuh—eager to learn the truth; anasuyuh—not hostile; amogha-vak—who does not speak uselessly.

 

     In Shrimad-Bhagavatam (11.10.6) it is said:

 

     "A genuine disciple is prideless, non-envious, diligent, free of false-possessiveness, a sincere friend of his spiritual master, eager to learn the truth, not hostile to others, and averse to useless conversation."

 

 

 

Text 64

 

athopekshyah

 

agastya-samhitayam

 

alasa malinah klishöa

     dambhikah kripanas tatha

daridra rogino rushöa

     ragino bhoga-lalasah

 

     atha—now; upekshyah—who should be rejected; agastya-samhitayam—in the Agastya-samhita; alasa—lazy; malinah—contaminated; klishöa—agitated; dambhikah—proud; kripanah—miserly; tatha—so; daridra—wretched; roginah—diseased; rushöa—angry; raginah—passionate; bhoga-lalasah—greedy for sense pleasures.

 

     Who Should Be Rejected

 

     In the Agastya-samhita it is said:

 

     "They who are lazy, unclean, agitated, proud, miserly, wretched, diseased, angry, passionate, greedy for sense pleasures, . . .

 

Commentary by Shrila Sanatana Gosvami

 

 

     The word "agitated" here means "agitated for no good reason".

 

 

Text 65

 

asuya-matsara-grastah

     shaöhah parusha-vadinah

anyayoparjita-dhanah

     para-dara-ratash ca ye

 

     asuya-matsara-grastah—gripped by envy and hostility; shaöhah—cheaters; parusha-vadinah—speaking harshly; anyaya—without reason; uparjita—earned; dhanah—ealth; para-dara-ratash—adulterers; ca—and; ye—who.

 

 . . . in the grip of envy and hostility, cheaters, filled with harsh words, greedy to accumulate wealth for no good reason, adulterers, . . .

 

 

Text 66

 

vidusham vairinash caiva

     ajnah pandita-maninah

bhrashöa-vratash ca ye kashöha-

     vrittayah pishunah khalah

 

     vidusham—of the learned; vairinash—enemies; ca—and; eva—indeed; ajnah—fools; pandita-maninah—thinking themselves wise; bhrashöa-vratah—broken vows; ca—and; ye—who; kashöha—wicked; vrittayah—means of livelihood; pishunah—cruel and insulting; khalah—wicked.

 

 . . . enemies of the learned, fools although they think Ťthemselves very wise, fallen from their vows, earning their livelihood by foul means, harsh, insulting, wicked, . . .

 

 

Text 67

 

bahv-ashinah krura-ceshöa

     duratmanash ca ninditah

ity evam adayo 'py anye

     papishöhah purushadhamah

 

     bahv-ashinah—eating voraciously; krura-ceshöa—cruel; duratmanash—wicked at heart; ca—and; ninditah—degratded; ity—thus; evam—in this way; adayah—beginning with api—also; anye—others; papishöhah—sinners; purushadhamah—the lowest of men.

 

 . . . voracious eaters, cruel, wicked at heart, degraded, and sinful, the lowest of men who have these and a host of other faults, . . .

 

 

Text 68

 

akrityebhyo 'nivaryash ca

     guru-shikshasahishnavah

evam-bhutah parityajyah

     shishyatve nopakalpitah

 

     akrityebhyah—from what should not be done; anivaryah—not turning away; ca—and; guru-shiksha—the teaching of the spiritual master; asahishnavah—unable to tolerate; evam-bhutah—thus; parityajyah—should be rejected; shishyatve—as disciples; na—not; upakalpitah—fit.

 

 . . . who do not turn away from what should not be done, and who cannot bear to follow the spiritual master's teachings should be rejected. They are not fit to be disciples.

 

 

Texts 69 and 70

 

yady ete hy upakalperan

     devata-krosha-bhajanah

bhavantiha daridras te

     putra-dara-vivarjitah

 

narakash caiva dehante

     tiryancah prabhavanti te

 

     yady—if; ete—they; hy—indeed; upakalperan—accept; devata-krosha-bhajanah—the object of the anger of the Supreme Personality of Godhead; bhavanti—become; iha—here; daridrah—poor; te—they; putra-dara-vivarjitah—without wife or children; narakah—residents of hell; ca—and; eva—indeed; deha—of the body; ante—at the end; tiryancah—animals; prabhavanti—are born; te—they.

 

     "Spiritual masters that accept disciples like these become the objects of the Supreme Personality of Godhead's anger. In this life they become poverty-stricken and are abandoned by wife and children and at death they go to hell. Finally they are born as animals."

 

 

Text 71

 

hayashirsha-pancaratre

 

jaiminih sugatash caiva

     nastiko nagna eva ca

kapilash cakshapadash ca

     shad ete hetu-vadinah

 

     hayashirsha-pancaratre—in the Hayashirsha-pancaratra; jaiminih—jaimini; sugatash—Sugata; ca—and; eva—indeed; nastikah—Nastika; nagna—Nagna; eva—indeed; ca—and; kapilash—pseudo-Kapila; ca—and; akshapadah—Akshapadas; ca—and; shad—six; ete—these; hetu-vadinah—philosophers.

 

     In the Hayashirsha-pancaratra it is said:

 

     "The six atheist philosophers are Jaimini, Sugata, Nastika, Nagna, pseudo-Kapila, and Akshapada.

 

 

Text 72

 

etan-matanusarena

     vartante ye naradhamah

te hetu-vadinah proktas

     tebhyas tantram na dapayed iti

 

     etat—of them; mata—the philosophies; anusarena—by following; vartante—become; ye—who; naradhamah—the lowest of men; te—they; hetu-vadinah—philsophers; proktah—said; tebhyah—to them; tantram—the rules of worship; na—not; dapayet—should be given; iti—thus.

 

     They who follow their ideas become the lowest of men. Although these followers may be called philosophers in this world, one should not give initiation to them.

 

 

Text 73

 

tayoh pariksha canyonyam

     ekabdam saha-vasatah

vyavahara-svabhavanu-

     bhavenaivabhijayate

 

     tayoh—of the two; pariksha—examination; ca—and; anyonyam—mutual; ekabdam—for one year; saha-vasatah—living together; vyavahara—actions; svabhava—character; anubhavena—by seeing; eva—indeed; abhijayate—is born.

 

     The prospective spiritual master and disciple should live together for one year and, carefully examining each other's activities and character, test each other to see if they are qualified.

 

 

Text 74

 

atha parikshanam

 

mantra-muktavalyam

 

tayor vatsara-vasena

     jnatanyonya-svabhavayoh

guruta shishyata ceti

     nanyathaiveti nishcayah

 

     atha—now; parikshanam—the test; mantra-muktavalyam—in Mantra-muktavali; tayoh—of the two of them; vatsara—for one year; vasena—by residence; jnata—known; anyonya—of each other; svabhavayoh—teh natures; guruta—the status of a spiritual master; shishyata—the status of a disciple; ca—and; iti—thus; na—not; anyatha—otherwise; eva—indeed; iti—thus; nishcayah—determination.

 

     The Test

 

     In the Mantra-Muktavali it is said:

 

     "The prospective spiritual master and disciple should live together for one year. In this way they will come to understand each other's nature. Then it will be known whether the spiritual master is a genuine spiritual master and the disciple a genuine disciple. There is no other way to know this."

 

 

Text 75

 

shrutish ca

 

nasamvatsara-vasine deyat

 

     shrutih—the Shruti-shastra; ca—and; na—not; a—without; samvatsara—for a year; vasine—living togther; deyat—should be given.

 

     The Shruti-shastra explains:

 

     "The spiritual master should not give initiation without first living for a year with his disciple."

 

 

Text 76

 

sara-sangrahe 'pi

 

sad-guruh svashritam shishyam

     varsham ekam parikshayet

 

     sara-sangrahe—in the Sara-sangraha; api—also; sad-guruh—a genuine spiritual master; svashritam—taking shelter; shishyam—disciple; varsham—year; ekam—one; parikshayet—should examine.

 

     In the Sara-sangraha it is said:

 

     "For one year the spiritual master should examine his prospective disciple."

 

 

Text 77

 

rajni camatyaja doshah

     patni-papam sva-bhartari

tatha shishyarjitam papam

     guruh prapnoti nishcitam

 

     rajni—on the king; ca—and; amatyaja—from the ministers; doshah—faults; patni-papam—the sins of the wife; sva-bhartari—on her husband; tatha—so; shishya—by the disciple; arjitam—earned; papam—sin; guruh—the spiritual master; prapnoti—attains; nishcitam—indeed.

 

     "The faults of a counselor fall on his king, and a the sins of a wife fall on her husband. In the same way a spiritual master attains the sins of his disciple. That is certain."

 

 

Text 78

 

krama-dipikayam tu

 

santoshayed akuöilardratarantaratma

     tam svair dhanaih sva-vapushapy anukula-vanya

abda-trayam kamalanabha-dhiyati-dhiras

     tushöe vivakshatu gurav atha mantra-diksham

 

     krama-dipikayam—in the Krama-dipika; tu—indeed; santoshayet—should satisfy; akuöila—not crooked; ardratara—melting with affection; antaratma—within his heart; tam—him; svaih—with his own; dhanaih—wealth; sva-vapusha—with body; api—and; anukula-vanya—with favorable words; abda-trayam—for three years; kamalanabha—of the lotus-navel Purana; dhiya—with thoughts; ati-dhirah—very sober; tushöe—satisfied; vivakshatu—should ask; gurau—teh spiritual master; atha—then; mantra—in the mantra; diksham—initiation.

 

     In the Krama-dipika it is said:

 

     "His heart melting with sincere love and his thoughts fixed on the Supreme Personality of Godhead whose navel is like a lotus flower, the prospective disciple should, with his wealth, body, and pleasing words serve his spiritual master for three years. Then, when the spiritual master is satisfied, the disciple may ask for initiation in chanting the sacred mantras."

 

 

Text 79

 

atha visheshatah shri-guru-seva-vidhih

 

kaurme shri-vyasa-gitayam

 

uda-kumbham kushan pushpam

     samidho 'syaharet sada

marjanam lepanam nityam

     anganam vasasam caret

 

     atha—then; visheshatah—specifically; shri-guru-seva—of service to the spiritual master; vidhih—the rules; kaurme—in the Kurma Purana; shri-vyasa-gitayam—in the Shri Vyasa-gita; uda—of water; kumbham—a pot; kushan—kusha grass; pushpam—flower; samidhah—fuel; asya—of him; aharet—should fetch; sada—regularly; marjanam—cleaning and massaging; lepanam—anointing; nityam—always; anganam—of the limbs; vasasam—of the garments; acaret—should do.

 

     Service to the Spiritual Master

 

     In the Kurma Purana, Shri Vyasa-gita, it is said:

 

     "The disciple should regularly fetch water, kusha grass, flowers, and fuel. He should regularly wash the spiritual master's clothing, anoint him with sandal paste, and massage his limbs.

 

 

Text 80

 

nasya nirmalya-shayanam

     padukopanahav api

akramed asanam chayam

     asandim va kadacana

 

     na—not; asya—of him; nirmalya-remnant; shayanam—bed; paduka—wooden sandal; upanahau—leather sandal; api—also; akramet—should step; asanam—seat; chayam—shadow; asandim—dish; va—or; kadacana—ever.

 

     "Never should the disciple sleep on the spiritual master's bed, wear his shoes, sit on his seat, cross his shadow, or eat from his plate.

 

 

Text 81

 

sandhayed danta-kashöhadin

     krityam casmai nivedayet

 

     sandhayet—should prepare; danta-kashöhadin—toothbrush-twig and other articles; krityam—to be done; ca—and; asmai—to him; nivedayet—should ask.

 

     "The disciple should prepare his spiritual master's toothbrush-twig and other things like that, and he should ask what service he should perform.

 

 

Text 82

 

anapricchya na gantavyam

     bhavet priya-hite ratah

na padau sarayed asya

     sannidhane kadacana

 

     anapricchya—without asking; na—not; gantavyam—to be gone; bhavet—may be; priya-hite—to please; ratah—engaged; na—not; padau—feet; sarayet—should place; asya—of him; sannidhane—near; kadacana—ever.

 

     "The disciple should not leave without first asking permission. She should always try to please his spiritual master. He should never place his feet near his spiritual master.

 

 

Text 83

 

jrimbha-hasyadikam caiva

     kanöha-pravaranam tatha

varjayet sannidhau nityam

     athasphoöanam eva ca

 

     jrimbha—yawning; hasya—laughing; adikam—beginning with; ca—and; eva—indeed; kanöha-pravaranam—filling the throat with loud sounds; tatha—then; varjayet—shen avoid; sannidhau—near; nityam—always; atha—then; asphoöanam—snapping the fingers; eva—indeed; ca—and.

 

     "In the company of the spiritual master the disciple should never yawn, laugh, snap his fingers, or do other impolite activities.

 

 

Text 84

 

kim ca

 

shreyas tu guruvad-vrittir

     nityam eva samacaret

guru-putreshu dareshu

     gurosh caiva sva-bandhushu

 

     kim ca—furthmore; shreyah—welfare; tu—indeed; guruvad-vrittih—activities like to the spiritual master; nityam—alwasy; eva—indeed; samacaret—should perform; guru—of the spiritual master; putreshu—the children; dareshu—wife; guroh—of the spiritual master; ca—adn; eva—indeed; sva-bandhushu—relatives.

 

     It is further said:

 

     "To the spiritual master's children, wife, and relatives the disciple should offer the same kind of respectful treatment he offers to the spiritual master himself.

 

 

Text 85

 

utsadanam vai gatranam

     snapanocchishöa-bhojane

na kuryad guru-putrasya

     padayoh shaucam eva ca

 

     utsadanam—massaging; vai—indeed; gatranam—of the limbs; snapana-bathing; ucchishöa—remnants; bhojane—eating; na—not; kuryat—should do; guru-putrasya—of the spiritual master's child; padayoh—of the feet; shaucam—washing; eva—indeed; ca—and.

 

     "However, the disciple should not wash the feet of his spiritual master's son. Nor should he massage his limbs, eat the remnants of his meals, or arrange for his bath.

 

 

Text 86

 

guruvat paripujyash ca

     sa-varna guru-yoshitah

asavarnas tu sampujyah

     pratyutthanabhivadanaih

 

     guruvat—like the spiritual master; paripujyash—worshipable; ca—and; sa-varna—of the same varna; guru-yoshitah—the wife of the spiritual master; asavarnah—not of the same varna; tu—indeed; sampujyah—worshipable; pratyutthana—rising; abhivadanaih—with salutations.

 

     "If the spiritual master's wife is of the same varna as he, then she should be honored as he is. If she is of a different varna she should be honored by rising from one's seat and speaking salutations.

 

 

Text 87

 

abhyanjanam snapanam ca

     gatrotsadanam eva ca

guru-patnya na karyani

     keshanam ca prasadhanam

 

     abhyanjanam—anointing; snapanam—bathing; ca—and; gatrotsadanam—massaging the limbs; eva—indeed; ca—and; guru—of thespiritual master; patnya—by the wife; na—not; karyani—to be done; keshanam—of the hair; ca—and; prasadhanam—arranging.

 

     "The spiritual master's wife should not anoint with sandal paste, bathe, or massage her husband's disciples. Nor should she comb their hair."

 

 

Text 88

 

devy-agame shri-shivoktau

 

guru-shayyasanam yanam

     paduke pada-piöhakam

snanodakam tatha chayam

     langhayen na kadacana

 

     devy-agame—in the Devy-agama; shri-shivoktau—in the statement of Lord Shiva; guru—of the spiritual master; shayya—the bed; asanam—the seat; yanam—the vehicle; paduke—the shoes; pada-piöhakam—teh footstool; snanodakam—the bath-water; tatha—so; chayam—teh shadow; langhayen—may overstep; na—not; kadacana—ever.

 

     In the Devy-agama, Lord Shiva explains:

 

     "Never should the disciple sleep in the spiritual master's bed, sit on his seat, use his vehicle, wear his shoes, use his footstool, bathe in his bath-water, or step on his shadow.

 

 

Text 89

 

guror agre prithak-pujam

     advaitam ca parityajet

diksham vyakhyam prabhutvam ca

     guror agre vivarjayet

 

     guroh—od the spiritual master; agre—in the presence; prithak-pujam—specific worship; advaitam—not different; ca—and; parityajet—should abandon; diksham—initiation; vyakhyam—explanation; prabhutvam—mastery; ca—and; guroh—of the spiritual master; agre—in the presence; vivarjayet—should abandon.

 

     "One should not allow oneself to be worshiped in the presence of his spiritual master, nor should one claim that one is as good as his spiritual master. In the presence of one's spiritual master one should not give initiation, give explanations, or assume the role of a master or a powerful person."

 

 

Text 90

 

shri-naradoktau

 

yatra yatra gurum pashyet

     tatra tatra kritanjalih

pranamed dandavad bhumau

     chinna-mula iva drumah

 

     shri-narada—of Shri Narada; uktau—in the statement; yatra yatra—wherever; gurum—the spiritual master; pashyet—one sees; tatra tatra—there; kritanjalih—with folded hands; pranamet—should bow down; dandavat—like a stick; bhumau—to the ground; chinna—cut; mulah—at the root; iva—like; drumah—a tree.

 

     Shri Narada Muni explains:

 

     "Wherever one sees his spiritual master, one should offer obeisances to him with folded hands. One should fall like a stick to the ground. One should fall like a tree cut at its root.

 

 

Text 91

 

guror vakyasanam yanam

     padukopanahau tatha

vastram chayam tatha shishyo

     langhayen na kadacana

 

     guroh—of the spiritual master; vakya—the words; asanam—seat; yanam—vehicle; padukopanahau—shoes; tatha—so; vastram—clothing; chayam—shadow; tatha—so; shishyah—the disciple; langhayen—should step over; na—not; kadacana—ever.

 

     "Never should the disciple disobey his spiritual master's words, sit on his seat, use his vehicle, wear his shoes or clothing, or step on his shadow."

 

 

Text 92

 

shri-manu-smritau

 

nodahared guror nama

     paroksham api kevalam

na caivasyanukurvita

     gati-bhashana-ceshöitam

 

     shri-manu-smritau—in Shri Manu-smriti; na—not; udaharet—should speak; guroh—of the spiritual master; nama—the name; paroksham—not present; api—even; kevalam—sacred; na—not; ca—and; eva—indeed; asya—of him; anukurvita—should imitate; gati—walking; bhashana—talking; ceshöitam—actions.

 

     In Shri Manu-smriti it is said:

 

     "One should not speak the sacred name of his spiritual master, even if the spiritual master is not present. Neither should one imitate the style of his spiritual master's walking, talking, or way of doing things.

 

 

Text 93

 

guror gurau sannihite

     guruvad vrittim acaret

na cavisrishöo guruna

     svan gurun abhivadayet

 

     guroh—of the spiritual master; gurau—when the spiritual master; sannihite—is present; guruvat—like the spiritual master; vrittim—actions; acaret—should do; na—not; ca—and; avisrishöah—without being sent; guruna—by the spiritual master; svan—to one's own; gurun—elder relatives; abhivadayet—should offer respectful obeisances.

 

     "One should not imitate the way one's spiritual master acted in the presence of his spiritual master. Neither should one offer obeisances to his elder relatives without his spiritual master's permission."

 

 

Text 94

 

shri-narada-pancaratre

 

yatha tatha yatra tatra

     na grihniyac ca kevalam

abhaktya na guror nama

     grihniyac ca yatatmavan

 

     shri-narada-pancaratre—in Shri Narada-pancaratra; yatha—as; tatha—so; yatra—where; tatra—there; na—not; grihniyat—should speak; ca—and; kevalam—alone; abhaktya—without devotion; na—not; guroh—of the spiritual master; nama—the name; grihniyat—should speak; ca—and; yata-controlled; atmavan—whose self.

 

     In Shri Narada-pancaratra it is said:

 

     "One should never, under any circumstances, speak the sacred name of his spiritual master. A self-controlled disciple will never speak the name of his spiritual master without respect and devotion.

 

 

Text 95

 

pranavah shris tato nama

     vishnu-shabdad anantaram

pada-shabda-sametam ca

     nata-murdhanjali-yutah

 

     pranavah—Om; shrih—Shri; tatah—then; nama—the name; vishnu-shabdat—from the word Vishnu; anantaram—after; pada—pada; shabda—the word; sametam—with; ca—and; nata—bowed; murdha—head; anjali-yutah—with folded hands.

 

     "When speaking his spiritual master's name one should fold one's hands, bow one's head, and preface his spiritual master's name with the words Om Shri Vishnupada."

 

 

Text 96

 

kim ca

 

na tam ajnapayen mohat

     tasyajnam na ca langhayet

nanivedya guroh kincid

     bhoktavyam va guros tatha

 

     kim ca—furthermore; na—not; tam—him; ajnapayet—should give orders; mohat—out of illusion; tasya—of him; ajnam—the order; na—not; ca—and; langhayet—should disobey; na—not; anivedya—without asking permission; guroh—of the spiritual master; kincit—something; bhoktavyam—to be eaten; va—or; guroh—of the spiritual master; tatha—so.

 

     It is further said:

 

     "One should not become bewildered and give orders to his spiritual master. One should not disobey the order of his spiritual master. One should not eat anything without first taking permission from his spiritual master."

 

Text 97

 

anyatra ca

 

ayantam agrato gacched

     gacchantam tam anuvrajet

asane shayane vapi

     na tishöhed agrato guroh

 

     anyatra—in another scripture; ca—and; ayantam—coming; agratah—in the presence; gacchet—should go; gacchantam—going; tam—him; anuvrajet—should follow; asane—on the seat; shayane—on the bed; va—or; api—also; na—not; tishöhet—should stay; agratah—in the presence; guroh—of the spiritual master.

 

     In another scripture it is said:

 

     "When the spiritual master approaches, the disciple should go to meet him. When the spiritual master departs, the disciple should follow him. The disciple should not lie on his bed or sit on an asana in the presence of his spiritual master.

 

 

Text 98

 

yat kincid anna-panadi

     priyam dravyam manoramam

samarpya gurave pashcat

     svayam bhunjita praty-aham

 

     yat—what; kincit—something; anna—food; pana—drink; adi—beginning with; priyam—favorite; dravyam—thing; manoramam—pleasing to the heart; samarpya—offering; gurave—to the spiritual master; pashcat—after; svayam—personally; bhunjita—should eat; praty-aham—every day.

 

     "Whatever food and drink the spiritual master likes, whatever pleases his heart, the disciple should offer to his spiritual master. When the spiritual master is finished eating, the disciple may eat the remnants of his meal. He should do this every day."

 

 

Text 99

 

shri-vishnu-smritau

 

na guror apriyam kuryat

     taditah pidito 'pi va

navamanyeta tad-vakyam

     napriyam hi samacaret

 

     shri-vishnu-smritau—in the Shri Vishnu-smriti; na—not; guroh—of the spiritual master; apriyam—not liked; kuryat—should do; taditah—hit; piditah—troubled; api—and; va—or; na—not; avamanyeta—should disrespect; tad-vakyam—his words; na—not; apriyam—what is not liked; hi—indeed; samacaret—should do.

 

     In the Shri Vishnu-smriti it is said:

 

     "Even if the spiritual master hits him or gives him trouble, the disciple should not act to displease him. The disciple should never disrespect his spiritual master's words. The disciple should never act to displease his spiritual master.

 

 

Text 100

 

acaryasya priyam kuryat

     pranair api dhanair api

karmana manasa vaca

     sa yati paramam gatim

 

     acaryasya—of the spiritual master; priyam—pleasure; kuryat—should do; pranaih—with life; api—and; dhanaih—with wealth; api—and; karmana—with deeds; manasa—with mind; vaca—with words; sa—he; yati—goes; paramam—to the supreme; gatim—destination.

 

     "A disciple who with his life, wealth, actions, mind, and words pleases his spiritual master goes to the supreme destination."

 

 

Text 101

 

anyatha dvayor api maha-doshah

 

shri-narada-pancaratre

 

yo vakti nyaya-rahitam

     anyayena shrinoti yah

tav ubhau narakam ghoram

     vrajatah kalam akshayam

 

     anyatha—otherwise; dvayoh—of them both; api—also; maha-doshah—great faults; shri-narada-pancaratre—in Shri Narada-pancaratra; yah—one who; vakti—speaks; nyaya-rahitam—without logic; anyayena—without logic; shrinoti—hears; yah—who; tav—both; ubhau—both; narakam—to hell; ghoram—terrible; vrajatah—go; kalam—time; akshayam—without end.

 

     A Great Fault on Both Sides

 

     In Shri Narada-pancaratra it is said:

 

     "A spiritual master who speaks wrongly, without logic, and a disciple who hears wrongly, without logic, both go to a terrible hell for a long time that seems not to end."

 

Commentary by Shrila Sanatana Gosvami

 

 

     A disciple who does not properly examine his spiritual master before initiation, or who does not properly serve him, commits a great fault. This verse describes a situation where either the disciple or the spiritual master did not properly test the other before initiation.

 

 

Text 102

 

atha shishya-prarthana

 

vaishnava-tantre

 

trayasva bho jagannatha

     guro samsara-vahnina

dagdham mam kala-dashöam ca

     tvam aham sharanam gata iti.

 

     atha—now; shishya—of the disciple; prarthana—the prayer; vaishnava-tantre—in the Vaishnava-tantra; trayasva—save; bhah—O; jagannatha—master of the worlds; gurah—O spiritual master; samsara-vahnina—by the fire of repeated birth and death; dagdham—burned; mam—me; kala—by time; dashöam—bitten; ca—and; tvam—you; aham—I; sharanam—to the shelter; gata—gone; iti—thus.

 

     The Disciple's Prayer

 

     In the Vaishnava-tantra it is said:

 

     "O spiritual master, O master of the worlds, please rescue me, who am bitten by time and burned by the flames of repeated birth and death. I surrender to you and take shelter of you."

 

 

Text 103

 

tatra shri-vasudevasya

     sarva-deva-shiromaneh

padambhujaika-bhag eva

     diksha grahya manishibhih

 

     tatra—there; shri-vasudevasya—of Lord Vasudeva; sarva-deva-shiromaneh—the crest jewel of all Deities; pada—feet; ambhuja—lotus; eka—one; bhak—possessing; eva—indeed; diksha—initiation; grahya—should be accepted; manishibhih—by the wise.

 

     The wise should accept initiation, for in this way they are able to attain the lotus feet of Lord Krishna, who is the crest jewel of all Deities, as the only treasure of their lives.

 

Commentary by Shrila Sanatana Gosvami

 

 

     After initiation the disciple should worship the lotus feet of Lord Krishna, surrender to them, and take shelter of them. To fail to do this is very foolish.

 

 

Text 104

 

atha shri-bhagavan-mahatmyam

 

prathama-skandhe

 

sattvam rajas tama iti prakriter gunais tair

     yuktah parah purusha eka ihasya dhatte

sthity-adaye hari-virinci-hareti-samjnah

     shreyamsi tatra khalu sattva-tanor nrinam syuh

 

     atha—now; shri-bhagavat—of the Supreme Personality of Godhead; mahatmyam—the glory; prathama-skandhe—in the First Canto; sattvam—goodness; rajah—passion; tamah—the darkness of ignorance; iti—thus; prakriteh—of material nature; gunaih—qualities; taih—by them; yuktah—associiated with; parah—the transcendental; purusha—personality; eka—one; iha asya—of this material world; dhatte—accepts; sthity-adaye—for the matter of creation, maintenance, and destruction, etc.; hari—Vishnu the Personality of Godhead; virinci—Brahma; hara—Lord Shiva; iti—thus; samjnah—different features; shreyamsi—ultimate benefit; tatra—therein; khalu—of course; sattva—goodness; tanoh—form; nrinam—of the human being; syuh—derived.

 

     The Glories of the Supreme Personality of Godhead

 

     In Shrimad-Bhagavatam (1.2.23) it is said:

 

     "The transcendental Personality of Godhead is indirectly associated with the three modes of material nature, namely passion, goodness, and ignorance, and just for the material world's creation maintenance, and destruction He accepts the qualitative forms of Brahma, Vishnu, and Shiva. Of these three, all human beings can derive ultimate benefit form Vishnu, the form of the quality of goodness."*

 

 

Text 105

 

kim ca

 

athapi yat-pada-nakhavasrishöam

     jagad-virincopahritarhanambhah

sesham punaty anyatamo mukundat

     ko nama loke bhagavat-padarthah

 

     kim ca—furthermore; atha—therefore; api—certainly; yat—whose; pada-nakha—nails of the feet; avasrishöam—emanating; jagat—the whole universe; virinca—Brahmaji; upahrita—collected; arhana—worship; ambhah—water; sa—along with; isham—Lord Shiva; punaty—purifies; anyatamah—who else; mukundat—besides the Personality of Godhead, Shri Krishna; kah—who?; nama—name; loke—within the world; bhagavat—Supreme Lord; pada—position; arthah—worth.

 

     It is further said (Shrimad-Bhagavatam 1.18.21):

 

     "Who can be worthy of the name of the Supreme Lord but the Personality of Godhead, Shri Krishna? Brahmaji collected the water emanating from the nails of His feet in order to award it to Lord shiva as a worshipful welcome. This very water (the Ganges) is purifying the whole universe, including Lord Shiva."*

 

 

Text 106

 

shri-dashama-skandhe

 

tan nishamyatha munayo

     vismita mukta-samshayah

bhuyamsam shraddadhur vishnum

     yatah kshemo yato 'bhayam

 

     shri-dashama-skandhe—in the Tenth Canto; tat—that; nishamya—hearing; atha—then; munayah—the sages; vismita—filled with wonder; mukta—freed; samshayah—from doubts; bhuyamsam—the Supreme Personality of Godhead; shraddadhuh—faithful; vishnum—Lord Vishnu; yatah—from whom; kshemah—auspiciousness; yatah—from whom; abhayam—fearlesness.

 

     In the Tenth Canto it is said (Shrimad-Bhagavatam 10.89.14):

 

     "Hearing these words, the sages became free of doubts. Now they had faith that Lord Vishnu is the Supreme Personality of Godhead, that from Him comes auspiciousness, that from Him comes fearlessness."

 

 

Text 107

 

padme vaishakha-mahatmye yama-brahmana-samvade

 

vyamohaya caracarasya jagatas te te puranagamas

     tam tam eva hi devatam paramikam jalpantu kalpavadhi

siddhante punar eka eva bhagavan vishnuh samastagama-

     vyapareshu vivecana-vyatikaram niteshu nishciyate

 

     padme vaishakha-mahatmye—in the Padma Purana, Vaishakha-mahatmya; yama-brahmana-samvade—in the conversation of Yama and a brahmana; vyamohaya—for bewilderment; caracarasya—with moving and unmoving beings; jagatah—of the universe; te te—whoever; puranagamah—the Puranas and Agamas; tam tam—them; eva—indeed; hi—certainly; devatam—the Supreme Personality of Godhead; paramikam—desired; jalpantu—may chant; kalpa—the kalpa; avadhi—until the end; siddhante—in the conclusion; punah—again; eka—one; eva—indeed; bhagavan—Supreme Personality of Godhead; vishnuh—Lord Vishnu; samasta—all; agama—Agamas; vyapareshu—in actions; vivecana—conclusion; vyatikaram——joint; niteshu—brought; nishciyate—is concluded.

 

     In the Padma Purana, Vaishakha-mahatmya, in the conversation of Yama and a brahmana, it is said:

 

     "In order to fool the moving and unmoving beings in the universe, the Puranas and Agamas pretended to spend an entire kalpa debating the true identity of the Supreme Personality of Godhead. At the end they came to this conclusion: Lord Vishnu is the Supreme."

 

Commentary by Shrila Sanatana Gosvami

 

 

     The debate of the scriptures here was only a joke on their part. They all knew what the conclusion would be.

 

 

Text 108

 

narasimhe

 

satyam satyam punah satyam

     utkshipya bhujam ucyate

vedac chastram param nasti.

     na devah keshavat parah

 

     narasimhe—in the Nrisimha Purana; satyam—true; satyam—true; punah—again; satyam—true; utkshipya—throwing up; bhujam—arms; ucyate—is said; vedat—than the Vedas; shastram—scripture; param—better; na—not; asti—is; na—not; devah—Deity; keshavat—than Lord Krishna; parah—better.

 

     In the Nrisimha Purana it is said:

 

     "Throwing my arms in the air, I proclaim: It is true! It is true! It is true! No scripture is better than the Vedas! No Deity is above Lord Krishna!"

 

 

Text 109

 

yatah padme

 

arir mitram visham pathyam

     adharmo dharmatam vrajet

su-prasanne hrishikeshe

     viparite viparyayah

 

     yatah—because; padme—in the Padma Purana; arih—enemy; mitram—friend; visham—poison; pathyam—healthy food; adharmah—impiety; dharmatam—piety; vrajet—becomes; su-prasanne—pleased; hrishikeshe—when Lord Krishna is; viparite—reversed; viparyayah—the opposite.

 

     In the Padma Purana it is said:

 

     "When Lord Krishna is pleased enemies can become friends, poison can become healthy food, sin can become saintliness. Everything can become its opposite."

 

 

Text 110

 

tatraiva shri-bhagavad-vakyam

 

man-nimittam kritam papam

     api dharmaya kalpate

mam anadritya dharmo 'pi

     papam syan mat-prabhavatah

 

     tatra—there; eva—indeed; shri-bhagavad-vakyam—the words of the Supreme Personality of Godhead; man-nimittam—caused by Me; kritam—done; papam—sin; api—even; dharmaya—for religion; kalpate—becomes suited; mam—Me; anadritya—not respecting; dharmah—religion; api—even; papam—sin; syat—becomes; mat—of Me; prabhavatah—by the power.

 

     In the Padma Purana the Supreme Personality of Godhead said:

 

     "If one sins for My sake his sins become pious deeds. If one refuses to worship Me, then by My power his pious deeds become sins."

 

 

Text 111

 

ata evoktam skandhe shri-brahma-narada-samvade

 

vasudevam parityajya

     yo 'nya-devam upasate

sva-mataram parityajya

     shvapacim vandate hi sah

 

     ata eva—therefore; uktam—said; skandhe—in the Skanda Purana; shri-brahma-narada-samvade—in the conversation of Brahma and Narada; vasudevam—Lord Krishna; parityajya—rejecting; yah—one who; anya-devam—another deity; upasate—worships; sva-mataram—his own mother; parityajya—rejecting; shvapacim—a dogeater woman; vandate—bows before; hi—indeed; sah—he.

 

     In the Skanda Purana, in a conversation of Brahma and Narada it is said:

 

     "One who rejects Lord Krishna and worships another deity rejects his own mother and worships a dogeater woman."

 

 

Text 112

 

tatraivanyatra

 

vasudevam parityajya

     yo 'nya-devam upasate

tyaktvamritam sa mudhatma

     bhunkte halahalam visham    

 

     tatra—there; eva—indeed; anyatra—in another place; vasudevam—Lord Krishna; parityajya—rejecting; yah—one who; anya-devam—another deity; upasate—worships; tyaktva—rejecting; amritam—nectar; sa—he; mudhatma—bewildered; bhunkte—drinks; halahalam—halahala; visham—poison.

 

     In another place in the Skanda Purana it is said:

 

     "One who rejects Lord Krishna and worships another deity rejects nectar and drinks poison."

 

 

Text 113

 

mahabharate

 

yas tu vishnum parityajya

     mohad anyam upasate

sa hema-rashim utrisjya

     pamshu-rashim jighrikshati

 

     mahabharate—in the Mahabharata; yah—one who; tu—indeed; vishnum—Lord Vishnu; parityajya—rejecting; mohat—out of bewilderment; anyam—another; upasate—worships; sa—he; hema-rashim—a pile of gold; utrisjya—rejecting; pamshu-rashim—a pile of stool; jighrikshati—wishes to grasp.

 

     In the Mahabharata it is said:

 

     "One who out of bewilderment rejects Lord Krishna and worships someone else rejects a heap of gold and embraces a heap of stool.

 

 

Text 114

 

anadritya tu yo vishnum

     anya-devam samashrayet

gangambhasah sa trishnarto

     mriga-trishnam pradhavati

 

     anadritya—not worshiping; tu—indeed; yah—one who; vishnum—Lord Vishnu; anya-devam—another deity; samashrayet—takes shelter; gangambhasah—the water of the Ganga; sa—he; trishnartah—tortured with thirst; mriga-trishnam—a mirage; pradhavati—runs.

 

     "One who, refusing to worship Lord Vishnu, takes shelter of a demigod is a person tortured with thirst who leaves the Ganga's waters and runs after a mirage."

 

 

Text 115

 

pancaratre

 

yo mohad vishnum anyena

     hina-devena durmatih

sadharanam sakrid brute

     so 'ntyajo nantyajo 'ntyajah

 

     pancaratre—in the Pancaratra; yah—one who; mohat—out of illusion; vishnum—Lord Vishnu; anyena—another; hina-devena—insignificant demigod; durmatih—fool; sadharanam—equality; sakrit—at once; brute—says; sah—he; antyajah—an outcaste; na—not; antyajah—an outcaste; antyajah—an outcaste.

 

     In the Pancaratra it is said:

 

     "A fool who thinks that Lord Vishnu and the tiny Ťdemigods are equal is an outcaste. He is an outcaste. He is not good enough to be an outcaste."

 

 

 

Text 116

 

vaishnava-tantre

 

na labheyur punar bhaktim

     harer aikantikim jadah

ekagra-manasash capi

     vishnu-samanya-darshinah

 

     vaishnava-tantre—in the Vaishnava-tantra; na—not; labheyuh—attain; punah—again; bhaktim—devotional service; hareh—to Lord Krishna; aikantikim—unalloyed; jadah—fools; ekagra-manasash—minds fixed on one point; ca—and; api—also; vishnu-samanya-darshinah—see that Lord Vishnu is equal.

 

     In the Vaishnava-tantra it is said:

 

     "Even though they may meditate with single-pointed attention, the stunted fools who think Lord Krishna and the many demigods are equals will not attain pure devotion to Lord Krishna."

 

 

Text 117

 

anyatra ca

 

yas tu narayanam devam

     brahma-rudradi-daivataih

samatvenaiva viksheta

     sa pashandi bhavet sada

 

     anyatra—in another place; ca—and; yah—any peeson; tu—however; narayanam—the Supreme Personality of Godhead, the master of such demigods as Brahma and Shiva; devam—the Lord; brahma—Lord Brahma; rudra—Lord Shiva; adi—and others; daivataih—with such demigods; samatvena—on an equal level; eva—certainly; viksheta—observes; sa—such a person; pashandi—pashandi; bhavet—must be; sada—always.

 

     In another place it is said:

 

     "A person who considers demigods like Brahma and Shiva to be on an equal level with Lord Narayana is to be considered an offender and an atheist."*

 

 

Text 118

 

sahasra-nama-stotradau

     shlokaugha santi cedrishah

visheshatah sattva-nishöhaih

     sevyo vishnur na caparah

 

     sahasra-nama-stotradau—in the beginning of the Sahasra-nama prayers; shloka—of verses; aughah—floods; santi—are; ca—and; idrishah—like this; visheshatah—specifically; sattva-nishöhaih—by they who are in the mode of goodness; sevyah—to be served; vishnuh—Lord Vishnu; na—not; ca—and; aparah—another.

 

     In the Sahasra-nama and other prayers there is a great flood of verses like these, verses affirming the they who are in the mode of pure goodness should worship Lord Vishnu and no one else.

 

Commentary by Shrila Sanatana Gosvami

 

 

     In the Brihat-sahasra-nama-stotra, Lord Shiva affirms:

 

navaishnavaya datavyam

     vikalpopahatatmane

bhakti-shraddha-vihinaya

     vishnu-samanya-darshine

 

 

     "These thousand names should not be given to one who is not a devotee of Lord Vishnu, to one whose heart is destroyed by mental speculation, to one who has no faith in devotional service, or to one who thinks the demigods are equal to Lord Vishnu."

 

     At the end of those prayers Goddess Durga also affirms:

 

aho sarveshvaro vishnuh

     sarva-devottamottamah

jagad-adi-gurur mudhaih

     samanya iva vikshyate

 

 

     "Lord Vishnu is the Supreme Personality of Godhead, the master of all the demigods, the first spiritual master of the universe. Only fools think the demigods are His equals."

 

     Lord Shiva again affirms:

 

na yanti tat-param shreyo

     vishnum sarveshvareshvaram

sarva-bhavair anashritya

     puranam purushottamam

 

 

     "They who do not wholeheartedly take shelter of Lord Vishnu, the master of all the demigods, the ancient Supreme Personality of Godhead, do not attain the most auspicious condition of life.

 

tam eva tapasa nityam

     bhajami staumi cintaye

tenadvitiya-mahima

     jagat-pujyo 'smi parvati

 

 

     "With great austerities I worship Him always. I glorify Him. I meditate on Him. O Parvati, it is only because I always chant His peerless glories that I am worshiped in this world."

 

     In the description of the Lord's holy names it is said:

 

sarva-devaika-sharanam

     sarva-devaika-devatam

surya-koöi-pratikasho

     yama-koöi-durasadah

 

 

     "Lord Vishnu is the the shelter of all the demigods. He is the master of all the demigods. He is more splendid than many millions of suns. He is more invincible than many millions of Yamas.

 

brahma-koöi-jagat-srashöa

     vayu-koöi-maha-balah

koöindu-jagad-anandi

     shambhu-koöi-maheshvarah

 

 

     "He is the creator of many millions of Brahmas and universes. He is stronger than many millions of Vayus. His happinesses are greater than those of many millions of Indras. He is more powerful than many millions of Shivas."

 

     At the end of the Brihat-sahasra-nama, Goddess Durga says:

 

aho bata mahat kashöam

     samasta-sukhade harau

vidyamane 'pi sarveshe

     mudhah klishyanti samsritau

 

 

     "Ah! How sad it is! Even though Lord Krishna, who is the controller of all, and who yearns to give happiness to everyone, is personally present, the fools insist that they must continue to suffer in this world of birth and death.

 

yam uddishya sada natho

     mahesho 'pi dig-ambarah

jaöa-bhasmanuliptangas

     tapasvi vikshate janaih

 

     "It is to attain Lord Vishnu that the demigod Shiva performs austerities, his hair matted and his naked body covered with ashes. That is why the people see Lord Shiva in that way.

 

tato 'dhiko 'sti ko devo

     lakshmi-kantan madhu-dvishah

 

 

     "What demigod is superior to Lord Krishna, the husband of the goddess of fortune, the killer of the demon Madhu?"

 

     In the beginning of the Laghu-sahasra-nama it is said:

 

paramam yo mahat-tejah

     paramam yo mahat-tapah

paramam yo mahad brahma

     paramam yo parayanam

 

 

     "Lord Vishnu is the most powerful. He is the most glorious. He is the Supreme Brahman. Attaining Him is the supreme goal of life.

 

pavitranam pavitram yo

     mangalanam ca mangalam

daivatam devatanam ca

     bhutanam yo 'vyayah pita

 

 

     "He is the purest of the pure. He is the most auspicious of the auspicious. He is the master of the demigods. He is the eternal father of all that live."

 

     At the end of the Laghu-sahasra-nama it is said:

 

dyauh sa-candrarka-nakshatra

     kham disho bhur mahodadhih

vasudevasya viryena

     vidhritani mahatmanah

 

 

     "It is by the power of Lord Vasudeva that the sky, sun, moon, stars, ether, directions, earth, and the great oceans are established in their places."

 

 

Text 119

 

tatha ca hari-vamshe shri-shiva-vakyam

 

harir eva sadaradhyo

     bhavadbhih sattva-samsthitaih

vishnu-mantram sada viprah

     paöhadhvam dhyata keshavam iti

 

     tatha—so; ca—and hari-vamshe—in the Hari-vamsha; shri-shiva-vakyam—the statement of Lord Shiva; harih—Lord Krishna; eva—indeed; sada—always; aradhyah—to be worshiped; bhavadbhih—by you; sattva-samsthitaih—situated in the mode of goodness; vishnu-mantram—the mantras of Lord Vishnu; sada—always; viprah—O brahmanas; paöhadhvamyou should chant; dhyata—you should meditate; keshavam—on Lord Krishna; iti—thus.

 

     In the Hari-vamsha, Lord Shiva says:

 

     "O brahmanas in the mode of pure goodness, please always worship Lord Krishna. Please always chant the mantras of Lord Krishna. Please always meditate on Lord Krishna."

 

 

Text 120

 

idrin-mahatmya-vakyeshu

     sangrihiteshu sarvatah

grantha-bahulya-doshah syal

     likhyante 'pekshitani tat

 

     idrik—like this; mahatmya—of the glories; vakyeshu—in the words; sangrihiteshu—accepted; sarvatah—in all respects; grantha—books; bahulya—abundance; doshah—fault; syat—may be; likhyante—are written; apekshitani—in this regard; tat—that.

 

     Here there is a problem. The problem is that very many books have been written describing the Lord's glories in this way.

 

Commentary by Shrila Sanatana Gosvami

 

 

     Many suitable passages could be quoted here. Unfortunately. I cannot quote them all.

 

 

Text 121

 

atha shri-vaishnava-mantra-mahatmyam

 

agame

 

mantran shri-mantra-rajadin

     vaishnavan gurv-anugrahat

sarvaishvaryam japan prapya

     yati vishnoh param padam

 

     atha—now; shri-vaishnava—of Lord Vishnu; mantra—of the mantras; mahatmyam—the glory; agame—in the Agama-shastra; mantran—the mantras; shri-mantra—of mantras; raja—the king; adin—beginning with; vaishnavan—of Lord Vishnu; gurv-anugrahat—by teh mercy of the spiritual master; sarvaishvaryam—all glory and opulence; japan—chanting; prapya—attaining; yati—go; vishnoh—of Lord Vishnu; param—to the transcendental; padam—abode.

 

     The Glories of the Mantras of Lord Vishnu

 

     In the Agama-shastra it is said:

 

     "They who, by the mercy of the spiritual master, chant the mantras of Lord Vishnu, which are the kings of all mantras, attain all glory and opulence and go to the supreme abode of Lord Vishnu.

 

 

Text 122

 

punyam varsha-sahasrair yah

     kritam su-vipulam tapah

japanti vaishnavan mantran

     naras te loka-pavanah

 

     punyam—piety; varsha-sahasraih—by a thousand years; yah—who; kritam—attained; su-vipulam—very great; tapah—austerities; japanti—chant; vaishnavan—of Lord Vishnu; mantran—mantras; narah—people; te—they; loka-pavanah—purifiers of the worlds.

 

     "They who chant the mantras of Lord Vishnu attain the pious results of a thousand years of austerities. They become the purifiers of the worlds."

 

 

Text 123

 

vaishnave ca

 

prajapan vaishnavan mantran

     yam yam pashyanti cakshusha

sada va samsprishet sadyo

     mucyate 'sau maha-bhayat

 

     vaishnave—in the Vaishnava Tantra; ca—and; prajapan—chantign; vaishnavan—of Lord Vishnu; mantran—mantras; yam yam—whatever; pashyanti—see; cakshusha—with eyes; sada—always; va—or; samsprishet—touch; sadyah—always; mucyate—is released; asau—he; maha-bhayat—from great fear.

 

     In the Vaishnava-shastra it is said:

 

     "A person who, chanting the mantras of Lord Vishnu, sees or touches the Lord, becomes freed from very terrible fears."

 

 

Text 124

 

likhyate vishnu-mantranam

     mahimatha visheshatah

tatparyatah shri-gopala-

     mantra-mahatmya-pushöaye

 

     likhyate—is written; vishnu-mantranam—of the mantras of Lord Vishnu; mahima—the glory; atha—then; visheshatah—specifically; tatparyatah—from the explanation; shri-gopala-mantra-mahatmya-pushöaye—for expounding the glories of the Shri Gopala mantra.

 

     Now I will write explaining the glories of some specific mantras of Lord Vishnu. I will begin by glorifying the Shri Gopala-mantra.

 

Commentary by Shrila Sanatana Gosvami

 

 

     Here someone may ask: Why do you begin by describing the worship of the eighteen-syllable Gopala-mantra? Why do you not begin with some other mantra?

     To this I reply. lord Gopala is the original Supreme Personality of Godhead, the source of all incarnations. Shrimad-Bhagavatam 1.3.28 explains:

 

krishnas tu bhagavan svayam

 

 

     "Lord Shri Krishna is the original Personality of Godhead."*

 

     The various incarnations of the Lord are very glorious, but the original form of the Lord, the source of the incarnations, is the most glorious.

 

 

Texts 125-127

 

padma-purane devaduta-vikundala-samvade

 

sangam samudram sannyasam

     sa-rishi-cchanda-daivatam

sa-dikshavadhi sa-dhyanam

     sa-yantram dvadashaksharam

 

ashöaksharam ca mantresham

     ye japanti narottamah

tan drishöva brahma-ha shudhyet

     te yato vishnavah svayam

 

shankhinash cakrino bhutva

     brahmayur vana-malinah

vasanti vaishnave loke

     vishnu-rupena te narah

 

     padma-purane—in rhe Padma Purana; devaduta-vikundala-samvade—in the conversation of Devaduta and Vikundala; sangam——with angas; samudram—with mudras; sannyasam—with nyasas; sa-rishi-cchanda-daivatam—with rishi, cchandah, and daivata; sa-dikshavadhi—with initiation; sa-dhyanam—with meditation; sa-yantram—with yantras; dvadashaksharam;—twelve-syllable; ashöaksharam—eight-syylable; ca—and; mantresham— the king of mantras; ye—they who; japanti—chant; narottamah—the best of men; tan—them; drishöva—seeing; brahma-ha—one who has killed a brahmana; shudhyet—becomes purified; te—they; yatah—from which; vishnavah—like Lord Vishnu; svayam—personally; shankhinash—holding conchshells; cakrinah—holding discs; bhutva—becoming; brahmayuh—spiritual; vana-malinah—wearing forest garlands; vasanti—reside; vaishnave—of Lord Vishnu; loke—in the realm; vishnu-rupena—with forms like that of Lord Vishnu; te—they; narah—people.

 

     In the Padma Purana, in the conversation of Devaduta and Vikundala, it is said:

 

     "They who with angas, mudras, nyasas, rishi, chandah, daivata, initiation, meditation, and yantra, chant the twelve-syllable and eight-syllable mantras are the best of men. Seeing them, a killer of brahmanas becomes purified. Holding conchshells and discs, wearing forest garlands, and manifesting spiritual forms like Lord Vishnu's, they reside in Lord Vishnu's transcendental abode."

 

 

Text 128

 

tatraiva dvadashaksharasya caturtha-skandhe shri-dhruvam prati shri-naradoktau

 

japash ca paramo guhyah

     shruyatam me nripatmaja

yam sapta-ratram prapaöhan

     puman pashyati khecaran

 

     tatra—there; eva—indeed; dvadashaksharasya—of the twelve-syllable mantra; caturtha-skandhe—in the Fourht Canto; shri-dhruvam—Shri Dhruva; prati—to; shri-naradoktau—in the statement of Shri Narada; japash—the chanting mantra in this connection; ca—and; paramah—very, very; guhyah—confidential; shruyatam—plwease hear; me—from me; nripatmaja—O son of the king; yam—which; sapta-ratram—seven nights; prapaöhan—chanting; puman—a person; pashyati—can see; khecaran—human beings who travel in space.

 

     The Twelve-syllable Mantra

 

     The twelve-syllable mantra is described in Shrimad-Bhagavatam (4.8.53), where Shri Narada Muni tells Dhruva Maharaja:

 

     "O son of the king, now I will speak unto you the mantra which is to be chanted with this process of meditation. One who carefully chants this mantra for seven nights can see the perfect human beings flying in the sky."*

 

 

Text 129

 

shri-vishnu-purane

 

gatva gatva nivartante

     candra-suryadayo grahah

adyapi na nivartante

     dvadashakshara-cintakah

 

     shri-vishnu-purane—in Shri Vishnu Purana; gatva—going; gatva—going; nivartante—return; candra-suryadayah—beginning with the moon and the sun; grahah—planets; adya—today; api—even; na—not; nivartante—return; dvadashakshara-cintakah—meditating on the twelve-syllable mantra.

 

     In Shri Vishnu Purana it is said:

 

     "The sun, moon, and other planets leave and the  return again and again. They who meditate on the twelve-syllable mantra never return to this world of birth and death."

 

 

Text 130

 

ashöaksharasya yatha narada-pancaratre

 

trayo vedah shad-angani

     chandamsi vividhah surah

sarvam ashöaksharantah-stham

     yac canyad api van-mayam

 

     ashöaksharasya—of the eight syllable mantra; yatha—as; narada-pancaratre—in the Narada-pancaratra; trayah—three; vedah—Vedas; shad-angani—six limbs; chandamsi—meters; vividhah—various; surah—demigods; sarvam—all; ashöaksharantah—in the eight-syllable mantra; stham—situated; yat—what; ca—and; anyat—another; api—even; van-mayam—consisting of words.

 

     The Eight-syllable Mantra

 

     In the Narada-pancaratra it is said:

 

     "The three Vedas, six Vedangas, poetry, demigods, words, and everything else, are all situated in the eight-syllable mantra."

 

 

Text 131

 

sarva-vedanta-sararthah

     samsararnava-taranah

gatir ashöaksharo nri[98]nam

     na punar-bhava-kankshinam

 

     sarva-vedanta-sararthah—the essenc eof the meaning of all Vedanta; samsararnava-taranah—the boat to cross the ocean of birth and death; gatih—the goal; ashöaksharah—the eight-syllable mantra; nri[98]nam—of men; na—not; punar-bhava-kankshinam—desiring to stay in the world of birth and death.

 

     "The eight-syllable mantra is the essence of all Vedanta philosophy. It is a boat to cross the ocean of repeated birth and death. It is the path followed by they who wish never to be born again.

 

 

Text 132

 

yatrashöakshara-samsiddho

     maha-bhago mahiyate

na tatra sancarishyanti

     vyadhi-durbhiksha-taskarah

 

     yatra—where; ashöakshara-samsiddhah—perfect in the eight-syllable mantra; maha-bhagah—very fortunate; mahiyate—is glorified; na—not; tatra—there; sancarishyanti—will go; vyadhi-durbhiksha-taskarah—dosease, poevrty, and thieves.

 

     "A country that honors a person perfect in chanting the eight-syllable mantra will not be touched by disease, poverty, or theft.

 

 

Text 133

 

deva-danava-gandharvah

     siddha-vidyadharadayah

pranamanti maha-manam

     ashöakshara-vidam naram

 

     deva-danava-gandharvah—the demigods, demons, and gandharvas; siddha-vidyadharadayah—the beings headed by siddhas and vidyadharas; pranamanti—bow down; maha-manam—to the exalted person; ashöakshara-vidam—who knows the eight-syllable mantra; naram—person.

 

     "The demigods, demons, Gandharvas, Siddhas, Vidyadharas, and others respectfully bow before a person exalted with knowledge of the eight-syllable mantra.

 

 

Text 134

 

vyaktam hi bhagavan eva

     sakshan narayanah svayam

ashöakshara-svarupena

     mukheshu parivartate

 

     vyaktam—manifested; hi—indeed; bhagavan—the Supreme Personality of Godhead; eva—indeed; sakshan—directly; narayanah—Lord Narayana; svayam—personally; ashöakshara—of the eight-syylable mantra; svarupena—in the form; mukheshu—on the mouth; parivartate—goes.

 

     "The Supreme Personality of Godhead, Lord Narayana, personally appears in the mouth as the eight-syllable mantra."

 

 

Text 135

 

padmottara-khande

 

evam ashöaksharo mantro

     jneyah sarvartha-sadhakah

sarva-duhkha-harah shriman

     sarva-mantratmakah shubhah

 

     padmottara-khande—in the Uttara-khanda opf the Padma Purana; evam—thus; ashöaksharah—the eight-syllable mantra; mantrah—mantra; jneyah—to be known; sarvartha-sadhakah—fulfilling all desires; sarva-duhkha-harah—removing asll sufferings; shriman—glorious; sarva-mantratmakah—the heart of all mantras; shubhah—beautiful.

 

     In the Padma Purana, Uttara-khanda, it is said:

 

     "The glorious and beautiful eight-syllable mantra fulfills all desires and removes all sufferings. It is the heart of all mantras."

 

 

Text 136

 

linga-purane

 

kim anyair bahubhir mantraih

     kim anyair bahubhir vrataih

namo narayanayeti

     mantrah sarvartha-sadhakah

 

     linga-purane—in the Linga Purana; kim—what is the use?; anyaih—of other; bahubhih—many; mantraihmantras; kim—what is the use?; anyaih—of other; bahubhih—many; vrataih—vows; namah—obeisances; narayanaya—to Lord Narayana; iti—thus; mantrah—mantra; sarvartha-sadhakah—fulfilling all desires.

 

     In the Linga Purana it is said:

 

     "What is the use of other mantras? What is the use of other vows? The mantra Namo Narayanaya (Obeisances to Lord Narayana) fulfills all desires."

 

 

Text 137

 

tasmat sarveshu kaleshu

     namo narayaneti yah

japet sa yati viprendra

     vishnu-lokam sa-bandhavah

 

     tasmat—therefore; sarveshu—at all; kaleshu—times; namah—obeisances; narayaneti—to Lord Narayana; yah—one who; japet—chants; sa—he; yati—goes; viprendra—O king of brahmanas; vishnu-lokam—to the abode of Lord Vishnu; sa-bandhavah—with his relatives.

 

     "Therefore, O king of brahmanas, one who always chants Namo Narayanaya goes with his kinsmen to the abode of Lord Vishnu."

 

 

Text 138

 

bhavishya-purane

 

ashöaksharo maha-mantrah

     sarva-papa-harah parah

sarvesham vishnu-mantranam

     rajatve parikirtitah

 

     bhavishya-purane—in the Bhavishya Purana; ashöaksharah—eight-syllable; maha-mantrah—great mantra; sarva-papa-harah—remvoing all, sins; parah—great; sarvesham—of all; vishnu-mantranam—Vishnu mantras; rajatve—as a king; parikirtitah—glorified.

 

     In the Bhavishya Purana it is said:

 

     "The great eight-syllable mantra removes all sins. Of all Vishnu-mantras it is said to be the king."

 

 

Text 139

 

shri-shuka-vyasa-samvade ca

 

namo narayanayeti

     mantrah sarvartha-sadhakah

bhaktanam japatam tata

     svarga-moksha-phala-pradah

 

     shri-shuka-vyasa-samvade—in a conversatio  of Shri Shuka and Shri  Vyasa; ca—and; namo narayanayeti mantrah—the mantra Namo Narayanaya; sarvartha-sadhakah—fulfilling all desires; bhaktanam—of the devotees; japatam—chanting; tata—O son; svarga-moksha-phala—the ruslt of all liberation; pradah—giving.

 

     In a conversation of Shri Shuka and Shri Narada it is said:

 

     "O son, the mantra Namo Narayanaya fulfills all desires and gives all kinds of liberation to they who chant it with devotion.

 

 

Text 140

 

esha eva paro moksha

     esha svarga udahritah

sarva-veda-rahasyebhyah

     sara esha samuddhritah

 

     esha—this; eva—indeed; parah—supreme; moksha—liberation; esha—thus; svarga—Svarga; udahritah—is siad; sarva-veda—of all the Vedas; rahasyebhyah—from the secrets; sara—the best secret; esha—this; samuddhritah—said.

 

     "This mantra is said to be final liberation. It is said to be residence in Svargaloka. It is said to be the greatest secret in the Vedas.

 

 

Text 141

 

vishnuna vaishnavanam tu

     hitaya manuna pura

kirtitah sarva-papa-ghnah

     sarva-kama-pradayakah

 

     vishnuna—by Lord Vishnu; vaishnavanam—of the devotees; tu—indeed; hitaya—for the welfare; manuna—by Manu; pura—in ancient times; kirtitah—said; sarva-papa-ghnah—killing all sins; sarva-kama-pradayakah—fulfilling all desires.

 

     "In ancient times Lord Vishnu gave this mantra to benefit His devotees. Manu declared that this mantra destroys all sins and fulfills all desires."

 

 

Text 142

 

narayanaya nama ity ayam eva satyam

     samsara-ghora-visha-samharanaya mantrah

shrinvantu satya-matayo muditas taraga

     uccais taram upadishamy aham urdhva-bahuh

 

     narayanaya nama—obesiances to Lord Narayana; ity—thus; ayam—this; eva—indeed; satyam—truth; samsara-ghora-visha—the terrible poison of repeated birth and detah; samharanaya—for removing; mantrah—mantra; shrinvantu—please hear; satya-matayah—O saintly ones; muditah—happy; taraga—renounced; uccais taram—loudly; upadishamy—declare; aham—I; urdhva-bahuh—with arms raised.

 

     It is also said:

 

     "To counteract the terrible poison of repeated birth and death, austere, intelligent, pure-hearted men should always chant the mantra Namo Narayanaya. Raising my arms, I loudly declare this."

 

 

Text 143

 

bhutvordhva-bahur adyaham

     satya-purvam bravimi vah

he putra-sishyah shrinuta

     na mantro 'staksharat parah

 

     bhutva—bvecoming; urdhva-bahuh—with raised arms; adya—today; aham—I; satya-purvam—the truth; bravimi—speak; vah—to you; he—O; putra-sishyah—disciples; shrinuta—please hear; na—not; mantrah—a mantra; astaksharat—than the eight-syllable mantra; parah—better.

 

     It is also said:

 

     "O sons and disciples, raising my arms, I will declare to you the truth: No mantra is better than the eight-syllable mantra!"

 

 

Text 144

 

ata evoktam garude

 

asino va shayano va

     tishöhano yatra tatra va

namo narayanayeti

     mantraika-sharano bhavet

 

     ata eva—therefore; uktam—said; garude—in the Garuda Purana; asinah—sitting; va—or; shayanah—reclining; va—or; tishöhanah—standing; yatra—where; tatra—there; va—or; namo narayanaya iti—the mantra Namo Narayanaya; mantraika-sharanah—taking shelter of that mantra; bhavet—should be.

 

     In the Garuda Purana it is said:

 

     "Standing, sitting, or reclining, wherever one is, one should take shelter of the mantra Namo Narayanaya."

 

 

Text 145

 

atha shri-narasimhanushöubha-mantra-rajasya mahatmyam

 

tapaniya-shrutishu

 

     deva ha prajapatim abruvan tasya anushöubha-mantra-rajasya narasimhasya phalam no bruhiti. sa hovaca prajapatih ya etam mantra-rajam narasimham anushöubham nityam adhite, sa aditya-puto bhavati, so 'gni-puto bhavati, sa vayu-puto bhavati, sa surya-puto bhavati, sa candra-puto bhavati, sa satya-puto bhavati, sa brahma-puto bhavati, sa vishnu-puto bhavati, sa rudra-puto bhavati, sa sarva-puto bhavati.

 

     atha—now; shri-narasimhanushöubha-mantra-rajasya—of the eight-syllable Nrisimha-mantra; mahatmyam—the glory; tapaniya-shrutishu—in the Nrisimha-tapani Upanishad; deva—the demigods; ha—indeed; prajapatim—to Prajapati; abruvan—said; tasya—of Him; anushöubha—in the meter anusthubh; mantra-rajasya—the king of mantras; narasimhasya—of Lord Nrisimha; phalam—the reuslt; nah—to us; bruhi—please tell; iti—thus; sa—he; ha—indeed; uvaca—said; prajapatih—Prajapati; ya—who; etam—this; mantra-rajam—king of mantras; narasimham—of Lord Nrisimha; anushöubham—in the meter Anusthubh; nityam—always; adhite—recites; sa—he; aditya-putah—pure like the sun; bhavati—becomes; sah—he; agni-putah—pure likem fire; bhavati—becomes; sa—he; vayu-putah—pure,like the wind; bhavati—becomes; sa—he; surya-putah—pure like the4 sun; bhavati—becomes; sa—he; candra-putah—pure like the moon; bhavati—becomes; sa—he; satya-putah—pure liek truth; bhavati—becomes; sa—he; brahma-putah—pure like Brahma; bhavati—becomes; sa—he; vishnu-putah—pure like Vishnu; bhavati—becomes; sa—he; rudra-putah—pure like Shiva; bhavati—becomes; sa—he; sarva-putah—pure of everything; bhavati—becomes.

 

     The Glory of the Regal Nrisimha-mantra in the Meter Anushöubh

 

     In the Nrisimha-tapani Upanishad it is said:

 

     "The demigods approached Lord Brahma and said: Please describe to us the result of chanting the regal Nrisimha-mantra in the meter anushöubh.

     "Lord Brahma replied: One who regularly chants the regal Nrisimha-mantra in the meter anushöubh becomes pure like the demigods. He becomes pure like fire. He becomes pure like the wind. He becomes pure like the sun. He becomes pure like the moon. He becomes pure like the truth. He becomes pure like Brahma. He becomes pure like Vishnu. He becomes pure like Shiva. He becomes purified of all sins."

 

 

Text 146

 

tatraivante

 

     anupanita-shatam ekam ekenopanitena tat-samam, upanita-shatam ekam ekena grihasthena tat-samam, grihastha-shatam ekam ekena vanaprasthena tat-samam, vanaprastha-shatam ekam ekena yatina tat-samam. yatinam tu shatam purna-rudra-japakena tat-samam, rudra-japaka-shatam ekem ekenatharvangirasa-shakhadhyapakena tat-samam, atharvangirasa-shakhadhyapaka-shatam ekam ekena mantra-rajadhyapakena tat-samam, tad va etat param dhama mantra-rajadhyapakasya yatra na duhkhadi, yatra na suryo bhati, yatra na vayur vati, yatra na candramas tapati, yatra na nakshatrani bhanti, yatra nagnir dahati, yatra na mrityuh pravishati, yatra na doshah. tat sadanandam shashvatam shantam sada-shivam brahmadi-vanditam yogi-dhyeyam, yatra gatva na nivartante yoginah. tad etad ricabhyuktam tad vishnoh paramam padam sada pashyanti surayah, diviva cakshur atatam. tad vipraso vipanyavo jagrivamsah samindhate, vishnor yat paramam padam.

    

     tatra—there; eva—indeed; ante—at the end; anupanita—not initiated as a brahmana; shatam——a hundred; ekam—one; ekena—with one; upanitena—brahmana; tat-samam,—equal to that; upanita-shatam—of a hundred brahmanas; ekam—one; ekena—with one; grihasthena—householder; tat-samam,—equal; grihastha-shatam—a hundred householders; ekam—one; ekena—with one; vanaprasthena—vanaprastha; tat-samam,—equal; vanaprastha-shatam—a hundred vanaprasthaS; ekam—one; ekena—with one; yatina—sannyasi; tat-samam.—equal; yatinam—of sannyasis; tu—indeed; shatam—a hundred; purna-rudra-japakena—chanting the names of Lord Shiva; tat-samam—equal; rudra-japaka-shatam—of a hundred who chant the names of Lord Shiva; ekem—one; ekena—with one; atharvangirasa-shakhadhyapakena—teacher of the Atharva Veda Angirasa; tat-samam,—equal; atharvangirasa-shakhadhyapaka—of teachers of the Atharva angirasa; shatam—a hundred; ekam—one; ekena—with one; mantra-rajadhyapakena—teacher of the king of mantras; tat-samam,—equal; tat—that; va—indeed; etat—that; param—supreme; dhama—abode; mantra-rajadhyapakasya—of a teacher of the king of mantras; yatra—where; na—not; duhkhadi,—beginning with suffering; yatra—where; na—not; suryah—the sun; bhati,—shines; yatra—where; na—not; vayuh—the wind; vati,—blows; yatra—where; na—not; candramah—the moon; tapati,—shines; yatra—where; na—not; nakshatrani—the stars; bhanti,—shine; yatra—where; na—not; agnih—fire; dahati,—burns; yatra—where; na—not; mrityuh—death; pravishati,—enters; yatra—where; na—no; doshah.—faults; tat—that; sadanandam—eternal bliss; shashvatam—eternal; shantam—peace; sada-shivam—eternal asupiciousness; brahmadi-vanditam—glorified by Brahma and the demigods; yogi-dhyeyam,—meditated on by the yogis; yatra—where; gatva—going; na—not; nivartante—return; yoginah.—the yogis; tat—that; etat—that; rica—with the Rig mantras; abhyuktam—endowed; tat—taht; vishnoh—of Lord Vishnu; paramam—the supreme; padam—abode; sada—always; pashyanti—sees; surayah,—the demigods; divi—in the sky; iva—like; cakshuh—eye; atatam.—manifested; tat—that; viprasothe brahmanas; vipanyavah—the praiseworthy; jagrivamsah—spiritually awake; samindhate,—they reveal; vishnoh—of Vishnu; yat—whose; paramam—supreme; padam—abode.

 

     At the end of the Nrisimha-tapani Upanishad it is said:

 

     "One brahmana is equal to a hundred non-brahmanas. One brahmana householder is equal to a hundred other brahmanas. One vanaprastha is equal to a hundred householders. One sannyasi is equal to a hundred vanaprasthas. One chanter of Shiva-mantras is equal to a hundred sannyasis. One teacher of the Atharvangirasa-shakha is equal to a hundred chanters of Shiva-mantras. One teacher of the regal Nrisimha-mantra is equal to a hundred teachers of the Atharvangirasa-shakha. A teacher of the regal Nrisimha-mantra goes to a realm where there are no sufferings, where the sun does not shine, where the wind does not blow, where the moon and the stars do not shine, where fire does not burn, where death cannot enter, where there are no faults, where there is eternal bliss, eternal, peace, and eternal auspiciousness, a place worshiped by Brahma and the demigods, a place meditated on by the yogis, a place where the yogi go and never return, a place glorified in the Rig Veda with the words:

 

     "Just as the sun's rays in the sky are extended to the mundane vision, so in the same way the wise and learned devotees always see the supreme abode of Lord Vishnu. because those highly praiseworthy and spiritually awake brahmanas are able to see the spiritual world, they are also able to reveal the supreme abode of Lord Vishnu."*

 

 

Text 147

 

atha shri-rama-mantranam mahatmyam

 

agastya-samhitayam

 

sarveshu mantra-vargeshu

     shreshöham vaishnavam ucyate

ganapatyeshu shaiveshu

     shakta-saureshv abhishöadam

 

     atha—now; shri-rama-mantranam—of the Shri Rama-mantras; mahatmyam—the glory; agastya-samhitayam—in the Agastya-samhita; sarveshu—in all; mantra-vargeshu—mantras; shreshöham—the best; vaishnavam—of Lord Vishnu; ucyate—is said; ganapatyeshu—in Ganesha-mantras; shaiveshu—in shiva-mantras; shakta-saureshu—in Durga-mantras and Suryua-mantras; abhishöadam—fulfilling desires.

 

     The Glories of the Shri Rama-mantra

 

     In the Agastya-samhita it is said:

 

     "Of all mantras the mantras glorifying Lord Vishnu are said to be the best. Vishnu-mantras fulfill desires better than the mantras glorifying Ganesha, Shiva, Durga, or Surya.

 

 

Text 148

 

vaishnaveshv api mantreshu

     rama-mantrah phaladhikah

ganapatyadi-mantreshu

     koöi-koöi-gunadhikah

 

     vaishnaveshu—among the mantras of Lord Vishnu; api—even; mantreshu—among the mantras; rama-mantrah—the Rama-mantra; phaladhikah—best at giving results; ganapatyadi-mantreshu—than the mantras glorifying Ganesha and the other demigods; koöi-koöi-gunadhikah—many millions and millions of times more.

 

     "Of all Vishnu-mantras the Rama-mantra gives the best results. It gives results many millions of millions of times better than the mantras of Ganesha and the other demigods.

 

 

Text 149

 

vinaiva diksham viprendra

     purashcaryam vinaiva hi

vinaiva nyasa-vidhina

     japa-matrena siddhi-dah

 

     vina—without; eva—indeed; diksham—initiation; viprendra—O king of brahmanas; purashcaryam—parscarana; vina—without; eva—indeed; hi—indeed; vina—without; eva—indeed; nyasa-vidhina—nyasa; japa-matrena—simply by chanting; siddhi-dah—giving perfection.

 

     "O king of brahmanas, without initiation, without purashcarana, and without nyasa, simply by chanting the Rama-mantra one attains perfection.

 

 

Text 150

 

mantreshv ashu svanayasa-

     phala-do 'yam shad-aksharah

shad-aksharo 'yam mantras tu

     mahaghaugha-nivaranah

 

     mantreshu—in mantras; ashu—quickly; svanayasa-phala-dah—giving results; ayam—this; shad—six; aksharah—syllables; shad-aksharah—six syllables; ayam—this; mantrah—mantra; tu—indeed; maha—great; agha—of sins; augha—flood; nivaranah—stopping.

 

     "The six-syllable Rama-mantra quickly fulfills all desires. The six-syllable Rama-mantra destroys a flood of sins.

 

 

Texts 151 and 152

 

mantra-raja iti proktah

     sarvesham uttamottamah

dainam dinam tu duritam

     paksha-masartu-varsha-jam

 

sarvam dahati nihshesham

     tulacalam ivanalah

brahma-hatya-sahasrani

     jnanajnana-kritani ca

 

     mantra—of mantras; raja—the king; iti—thus; proktah—said; sarvesham—of all; uttamottamah—the best of the best; dainam—wretched condition; dinam—day; tu—indeed; duritam—sins; paksha—fortnight; masa—month; ritu—season; varsha—year; jam—born; sarvam—all; dahati—burns; nihshesham—completely; tulacalam—a mountain of cotton; iva—like; analah—a fire; brahma-hatya-sahasrani—the thousand murders of brahmanas; jnana—with knowledge; ajnana—without knowledge; kritani—done; ca—and.

 

     "The Rama-mantra is the king of mantras. It is the best of all. As a flame quickly burns up a mountain of cotton swabs, so does the Rama-mantra burn away the sins committed in all one's days, fortnights, months, seasons, and years. It burns away a thousand murders of brahmanas and a host of sins committed consciously or unconsciously.

 

 

Text 153

 

svarna-steya-sura-pana-

     guru-talpa-yutani ca

koöi-koöi-sahasrani

     hy upapapani yany api

sarvany api pranashyanti

     rama-mantranukirtanat

 

     svarna—of gold; steya—theft; sura—wine; pana—drinking; guru—of ther spiritual master; talpa—the bed; yutani—endowed; ca——and; koöi-koöi—millions and millions; sahasrani—thousands; hy—also; upapapani—sins; yany—which; api—also; sarvany—all; api—also; pranashyanti—destroys; rama-mantranukirtanat—by chanting the Rama-mantra.

 

     "By chanting the Rama-mantra the sins of stealing gold, drinking liquor, committing adultery with the spiritual master's wife, and many thousands of millions of millions of other sins are all destroyed."

 

 

Text 154

 

tapaniya-shrutishu ca

 

     ya etat tarakam brahmano nityam adhite, sa papmanam tarati, sa mrityum tarati, sa bhruna-hatyam tarati, sa sarva-hatyam tarati, sa samsaram tarati, sa sarvam tarati, sa vimuktashrito bhavati, so 'mritatvam ca gacchati.

 

     tapaniya-shrutishu—in the Rama-tapani Upanishad; ca—and; ya—what; etat—thus; tarakam—delivering; brahmanah—a brahmana; nityam—regularly; adhite,—chants; sa—he; papmanam—sin; tarati,—crossess beyond; sa—he; mrityum—death; tarati,—crossess beyond; sa—he; bhruna-hatyam—the sin of abortion; tarati,—crossess beyond; sa—he; sarva-hatyam—mass-murders; tarati,—crossess beyond; sa—he; samsaram—birth and death; tarati,—crossess beyonbd; sa—and; sarvam—all; tarati,—crossess beyond; sa—he; vimuktashritah—liberated; bhavati,—becomes; sah—he; amritatvam—immortality; ca—and; gacchati—attains.

 

     In the Rama-tapani Upanishad it is said:

 

     "A brahmana who regularly chants the Rama-mantra crosses beyond sin. He crosses beyond death. He crosses beyond the sin of performing an abortion. He crosses beyond the sins of mass-murder and genocide. He crosses beyond the world of repeated birth and death. He crosses beyond all that is inauspicious. He becomes liberated."

 

 

Text 155

 

atha shri-gopaladeva-mantra-mahatmyam

 

mantras tu krishnadevasya

     sakshad bhagavato hareh

sarvavatara-bijasya

     sarvato viryavattamah

 

     atha—now; shri-gopaladeva-mantra-mahatmyam—the glory of the Gopaladeva-mantra; mantrah—mantra; tu—indeed; krishnadevasya—of Lord Krishna; sakshat—directly; bhagavatah—the Supreme Personality of Godhead; hareh—Lord Hari; sarvavatara-bijasya—the seed of all incarnations; sarvatah—in all respects; viryavattamah—the most powerful.

 

     The Glories of the Gopala-mantra

 

     The mantra of Lord Krishna, who is the original Supreme Personality of Godhead, the seed of all incarnations, is the most powerful.

 

 

Text 156

 

tatha ca brihad-gautamiye shri-govinda-vrindavanakhye

 

sarvesham mantra-varyanam

     shreshöho vaishnava ucyate

visheshat krishna-manavo

     bhoga-mokshaika-sadhanam

 

     tatha—so; ca—and; brihad-gautamiye—in the Brihad-gautamiya Tantra; shri-govinda-vrindavanakhye—in the portion named Govinda-Vrindavana; sarvesham—of all; mantra-varyanam—great mantras; shreshöhah—the best; vaishnava—mantra of Lord Vishnu; ucyate—is said; visheshat—specifically; krishna-manavah—the Krishna-mantra; bhoga-mokshaika-sadhanam—the abode of happiness and liberation.

 

     In the Gautamiya Tantra it is said:

 

     "Of all mantras the Vishnu-mantras are said to be the best. Of these the Krishna-mantras, which are the abode of happiness and liberation, are the best of all.

 

 

Text 157

 

yasya yasya ca mantrasya

     yo yo devas tatha punah

abhedat tan-manunam ca

     devata saiva bhashyate

 

     yasya yasya—of whatever; ca—and; mantrasya—mantra; yo yah—whatever; devah—demigod; tatha—so; punah—again; abhedat—from being not different; tan-manunam—of the mantras; ca—and; devata—deity; sa—He; eva—indeed; bhashyate—is said.

 

     "Whatever the mantra and whoever the Deity, the mantra and its Deity are said to be non-different.

 

 

Text 158

 

krishna eva param brahma

     sac-cid-ananda-vigrahah

smriti-matrena tesham vai

     bhukti-mukti-phala-pradah

 

     krishna—Lord Krishna; eva—indeed; param brahma—the Supreme Personality of Godhead; sac-cid-ananda-vigrahah—whose form is eternal and full of knowledeg and bliss; smriti—by remembering; matrena—simply; tesham—of them; vai—indeed; bhukti-mukti-phala-pradah—giving the results of material happiness and liberation.

 

     "Lord Krishna is the original Supreme Personality of Godhead, and His form is eternal and full of knowledge and bliss. Simply by remembering Him, one attains both material happiness and liberation.

 

 

Text 159

 

tatrapi bhagavattam svam

     tanvato gopa-lilaya

tasya shreshöhatama mantras

     teshv apy ashöadashaksharah

 

     tatrapi—still; bhagavattam—the state of being the Supreme Personality of Godhead; svam—own; tanvatah—manifesting; gopa-lilaya—with the pastime of a cowherd boy; tasya—of Him; shreshöhatama—best; mantrah—mantras; teshv—in them; apy—also; ashöadashaksharah—the eighteen-syllable mantra.

 

     "In His original form He enjoys pastimes as a cowherd boy. The mantras glorifying Him are the best of mantras. Among them the eighteen-syllable mantra is especially to be noted."

 

 

Text 160 (a)

 

athashöadashakshara-mantra-mahatmyam

 

tapaniya-shrutishu

 

     om munayo ha vai brahmanam ucuh. kah paramo devah? kuto mrityur bibheti? kasya jnanenakhilam vijnatam bhavati? kenedam vishvam samsaratiti?

 

     atha—now; ashöadashakshara-mantra—of the eighteen-syllable mantra; mahatmyam—the glory; tapaniya-shrutishu—in Shri Gopala-tapani Upanishad; om—invoking auspiciousness by reciting the name of the Personality of Godhead; munayah—sages; ha—indeed; vai— certainly; brahmanam—Brahma; ucuh—-adresses; kah—who? paramah devah—is the Supreme Personality of Godhead; kutah— of whom? mrityu—is death; bibheti—afraid; kasya—of whom?; jnanena—with the knowledge; akhilam—everything; vijnatam— known; bhavati—becomes; kena—by whom?; vishvam—is the universe; samsarati—manifest; iti—thus.

 

The Glories of the Eighteen-syllable Mantra

 

     In Shri Gopala-taani Upanishad (1.2) the eighteen-syllable mantra is described in the following words:

 

     "Om. Some sages said to the demigod Brahma: Who is the the Supreme Personality of Godhead? Whom does death fear? By knowing whom does everything else become known? Who created this world?

 

 

Text 160 (b)

 

     tad u hovaca brahmanah. krishno vai paramam daivatam.

govindan mrityur bibheti. gopijanavallabha-jnanena taj

jnatam bhavati. svahayedam samsarati.

 

     tat—to them; u—certainly; ha—indeed; uvaca—said; brahmanah—Brahma; krishnah—Krshna; vai—certainly; paramam—the Supreme; daivatam—Personalityof Godhead; govindat—Govinda; mrityuh—death; bibheti—fears; gopijananvallabha—of Gopijanavallabha; jnanene—by the understanding; tat—that; jnatam—known; bhavati—becomes; svahaya—by pronouncing the syllable svaha; idam—this; samsarati—became manifested.

 

     "Brahma replied to them: Krishna is the Supreme Personality of Godhead. Death fears Govinda. By understanding Gopijananavallabha everything becomes known. By pronouncing the word svaha the Personality of Godhead created the world.

 

 

 

Text 160 (c)

 

     tad u hocuh. kah krishno govindash ca ko 'sav iti

gopijanavallabhah kah ka svaheti.

 

     tat—that; u—certainly; ha—indeed; ucuh—they asked; kah—Who?; krishnah—is Krishna; govindah—govinda; ca—also; kah—who?; asau—is He; iti—thus; gopijanavallabhah—Gopijanavallabha; kah—Who?; ka—who? svaha—Svaha; iti—thus.

 

     "They then said: Who is Krishna?  Who is Govinda? Who is Gopijanavallabha? What is Svaha?

 

 

 

Text 160 (d)

 

tan uvaca brahmanah. papa-karshano go-bhumi-veda-vidito gopijanavidya kala-prerakas tan-maya ceti, sakalam param brahmaivaitat.

 

     tan—to them; uvaca—replied; brahmanah—Brahma; papa—sin; karshanah—removing; gah—the cows; bhumi—land; veda—and Vedas; viditah—celebrated; gopijana—the gopis;

avidya—enchantment; kala—forms; prerakah—manifesting; tat—His; maya—potency; ca—also; iti—thus; sakalam—with all the parts; param—supreme; brahma—spirit; eva—certainly; etat—He.

 

     "To them Brahma said: Krishna means He who delivers from sin, Govinda means He who is famous on the earth, in the Vedas, and among the surabhi cows, Gopijanavallabha means He who enchants the gopis, and Svaha means the potency of the Supreme. All these names refer to the Supreme Personality of Godhead.

 

 

 

Text 160 (e)

 

yo dhyayati rasayati bhajati so 'mrito bhavati, so 'mrito bhavati.

 

     yah—he who; dhyayati—meditates; rasayati; glorifies; bhajati—and worships; sah—he; amritah—immortal; bhavati—becomes.

 

     "One who meditates on this Supreme Personality of Godhead, glorifies Him, and worships Him, becomes liberated. He becomes liberated.

 

 

 

Text 160 (f)

 

te hocuh. kim tad-rupam? kim rasanam? katham va ho tad-bhajanam? tat sarva-vividishatam akhyahiti.

 

     te—they; ha—certainly; ucuh—asked; kim—what?; tat—His; rupam—form; kim—what?; rasanam—glorification; katham—what?; va—or; ha u—certainly; tat—His; bhajanam—devotional service; tat—that; sarva—all; vividishatam—akhyahi—please describe; iti—thus.

 

     "They said: What is His form? What is His glorification? How does one worship Him? Please describe this to us.

 

 

 

Text 160 (g)

 

tad u hovaca hairanyo gopa-vesham abhram tarunam kalpa-drumashritam.

 

     tat—that; u—certainly; ha—indeed; uvaca—replied; hairanyah—Brahma; gopa-vesham—in the form of a cowherd boy; abhram—like a dark rain-cloud; tarunam—youth; kalpa-druma—under a desire-tree; ashritam—staying;

 

     "Brahma said: He appears like a cowherd boy. His complexion is like a monsoon cloud.

 

 

 

Text 161 (a)

 

kim ca tatraivagre

 

bhaktir asya bhajanam tad ihamutropadhi-nairasyenamusmin manah-kalpanam etad eva naishkarmyam iti.

 

     kim ca—furthermore; tatra—there; eva—indeed; agre—in the beginning; bhaktih—devotional service; asya—his; bhajanam—worship; tat—that; iha—here; amutra—and inthe next life after death;

upadhi-nairasyena—with freedom from material desires; amusmin—in Him; manah—of the mind; kalpanam—thought; etat—that; eva—certainly; naishkarmyam—freedom fromthe bonds of fruitive reaction; iti—thus.

 

     Shri Gopala-tapani Upanisad (1.14-16) continues:

 

     "Devotional service to Lord Krishna is performed when the heart no longer desires any material benefit to be obtained in this life or the next. This is freedom from the bonds of karma.

 

 

 

Text 161 (b)

 

krishnam tam vipra bahudha yajanti, govindam santam bahudharadhayanti gopijanavallabho bhuvanani dadhre svahashrito jagad ejayat suretah.

 

     krishnam—Krishna; tam—Him; viprah—brahmanas; badhudha—repeatedly; yajanti—worship; govindam—Govinda; santam—eternal; bahudha—repeatedly; aradhayanti—worship; gopijanavallabhah—gopijanavallabha; bhuvanani—the living entities; dadhre—maintains; svaha—of innumerable transcendental potencies; ashritah—the shelter; jagat—the material universe; ejayat—causes to move; suretah—supremely powerful.

 

     "Many brahmanas worship Krishna. Many worship eternal Govinda. Gopijanavallabha maintains the worlds. Powerful Svaha moves the universe.

 

 

 

Text 162

 

vayur yathaiko bhuvanam pravishöo janye janye panca-rupo babhuva. krishnas tathaiko jagad-dhitartham shabdenasau panca-pado vibhatiti.

 

     vayuh—air; yatha—just as; ekah—one; bhuvanam—the universe; pravishöah entered; janye janye—in the body of each living entity; panca—in five; rupah—forms; babhuva—became manifested; krishnah—Lord Krishna; tatha—in the same way; ekah—one; jagat—of the universe; hita—artham—for the benefit; shabdena—as sound; asau—He; panca—in five; rupah—forms; vibhati—became manifested; iti—thus.

 

     "Although originally one, air becomes the five life-airs in the bodies of all living entities. In the same way, for the benefit of the world Lord Krishna appears as these five words."

 

 

Text 163

 

kim ca tatraivopasana-vidhi-kathananantaram

 

eko vashi sarvagah krishna idya

     eko 'pi san bahudha yo 'vabhati

tam piöhastham ye tu yajanti dhiras

     tesham sukham shashvatam netaresham

 

     kim ca—furthermore; tatra—there; eva—indeed; upasana—of worship vidhi—rules; kathana—description; anantaram—then; tat—this; iha—here; shlokah—verses; bhavanti—are; ekah—one; vashi—the supreme controller; sarvagah—all-pervading; krishnah—Lord Krishna; idyah—supremely worshipable; ekah—one; api—although; san—being; bahudha—in many forms; yah—who; avabhati—manifests; tam—Him; piöhastham—in His transcendental abode; ye—those who; tu— indeed; yajanti—worship; dhirah—intelligent persons; tesham—of them; sukham—happiness; shashvatam—eternal; na— not; itaresham—of others.

 

     The method of worship is then described in the following words of Shri Gopala-tapani Upanishad (1.20-25):

 

     "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 as He stands on His altar. They, and not others, attain eternal happiness.

 

 

 

Text 164

 

nityo nityanam cetanas cetananam

     eko bahunam yo vidadhati kaman

tam piöhagam 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 piöha-gam—situated in his own abode; ye—those who; anuyajanti—worship; viprah—devotees; tesham—of them; siddhih—perfection; shashvati—eternal; na itaresham—of others.

 

     "The brahmanas, who worship, as He stands on His altar, the one greatest among the eternals and greatest among conscious persons, the one who fulfills the desires of the many, they, and not others, attain eternal perfection.

 

 

 

Text 165

 

etad vishnoh paramam padam ye

     nityodyuktah samyajante na kaman

tesham asau gopa-rupah prayatnat

     prakashayed atma-padam tadaiva

 

     etat—this; vishnoh—of Lord Vishnu; paramam—supreme; padam—abode; ye—those who; nitya—always; udyuktah—intently engaged; samyajante—engage in devotional service; na—not; kaman—material desires; tesham—of them; asau—He; gopa—of a cowherd boy; rupah—with the transcendental form; prayatnat—with endeavor; prakashayat—reveals; atma—own; padam—abode; tada—then; eva—certainly.

 

     "To they who always dilignetly worship Lord Vishnu's transcendental form, the Lord, in His orginal form as a cowherd boy, shows His lotus feet.

 

 

 

Text 166

 

yo brahmanam vidadhati purvam

     yo vai vidyas tasmai gapayati sma krishnah

tam ha devam atma-buddhi-prakasham

     mumukshur vai sharanam amum vrajet

 

     yah—Who; brahmanam—to Brahma; vidadhati—gave; purvam—previously; yah—who; vai—certainly; vidyah—transcendental knowledge; tasmai—to him; gapayati sma—instructed; krishnah—Krishna; tam—to Him; ha—certainly; devam—the Supreme Personality of Godhead; atma-buddhi-spiritual knowledge; prakasham—manifesting; mumukshuh—one whos desires liberation; vai—certainly; sharanam—shelter; amum—this; vrajet—should go.

 

     "It was Krishna who in the beginning instructed Brahma in Vedic knowledge and who disseminated Vedic knowledge in the past.* They who desire liberation surrender to Him, the Supreme Personality of Godhead, who grants transcendental knowledge to His devotees.

 

 

 

Text 167

 

omkarenantaritam ye japanti

     govindasya panca-padam manum tam

tesham asau darshayed atma-rupam

     tasman mumukshur abhyasen nityam shantyai

 

     omkarena—with the syllable om; antaritam—accompanied; ye—those who; japanti—chant; govindasya—of Lord Govinda; panca-padam—with five words; manum—mantra; tam—this; tesham—of them; asau—He; darshayet—reveals; atma—own; rupam— transcendental form; tasmat—from that; mumukshuh—one who desires liberation; abhyaset—should chant; nityam—continually; shantyai—to attain transcendental peace.

 

     "To they who chant the five-word mantra with om and govinda (om krishnaya govindaya gopijanavallabhaya svaha) the Lord reveals His own form. Therefore, to attain transcendental peace, they who desire liberation should regularly chant this mantra.

 

 

 

Text 168

 

etasmad anye panca-padad abhuvan

     govindasya manavo manavanam

dasharnadyas te 'pi sankrandanadyair

     abhyasyante bhuti-kamair yathavat

 

     etasmat—from this; anye—others; panca-padat—from this mantra consisting of five words; abhuvan—came into existance; govindasya—of Lord Govinda; manavah—mantras; manavanam—of human society; dasa-arna—he ten-syllable mantra; adyah—beginning with te—they; api—also; sankrandana-adyaih—by the four Kumaras, Indra, and other devotees who desire liberation from material existance; abhyasyante—is chanted; bhuti—kamaih—by Narada and others who desire the spiritual opulence of pure devotional service; yathavat—just as;

 

     "From this five-word mantra have come all other govinda-mantras in human society, including the ten-syllable govinda-mantra chanted by Indra's followers and by they who desire opulences."

 

 

 

Text 169 (a)

 

kim ca tatraiva

 

     tad u hovaca brahmanah asav anavaratam me dhyatah stutah parardhante so 'budhyata. gopa-vesho me purastad avirbabhuva. tatah pranato mayanukulena hrida mahyam ashöadasharnam svarupam srishöaye dattvantarhitah.

 

     kim ca—furthermore; tatra—there; eva—indeed; tat—then; u—certainly; ha—indeed; uvaca—replied brahmanah—Brahma; asau—He; anavaratam—continually; me—by me; dhyatah—remembered; stutah—glorified; paradhante—at the conclusion of the parardha; sah—He; abudhyata—became perceived; gopa-veshah—in the form of a cowherd boy; me—me; pruastat—in the presence; avirbabhuva—became manifested; tatah—-then; pranatah—offered obeisances; maya—by me; anukulena—with a compassionate; hrida—heart; mahyam—to me; ashöadasha-arnam—the eighteen syllable mantra;  svarupam— form; srishöaye—for creation; dattva—having given

 

     Shri Gopala-tapani Upanishad (1.27-30) continues:

 

     "Brahma said: I continually glorified the Lord and meditated upon Him for millions of years, and at last I was able to understand the transcendental form of the Lord as Shri Krishna, in the dress of a cowherd boy.* With devotion in my heart I bowed down before Him. He gave me the eighteen-syllable mantra to be used for the activity of creation, and then He disappeared.

 

 

 

Text 169 (b)

 

     punah sisrikshato me pradurabhut teshv akshareshu bhavishyaj jagad-rupam prakashayan.

 

     punah—again; sisrikshatah—desiring to create; me—of me; pradurabhut—became manifest; teshu—in them; akshareshu—in the letters of the mantra; bhavishyat—about to be; jagat-rupam—the form of the universe; prakashayan—manifesting.

 

     "When I desired to create the universe He again appeared before me, showing me in these syllables the universe that was to be.

 

 

 

Text 169 (c)

 

     tad iha kad apo lat prithivi ito 'gnir bindor indus tat-sampatakad arka iti klim-karad asrijam. krishnayad akasham khad vayur ity uttarat surabhim vidyah pradurakarsham tad-uttarat stri-pumadi cedam sakalam iti. sakalam iti.

 

     tat—that; iha—here; kat—from the letter ka; apah—water; lat—from the letter la; prithivi—earth; itah—from the letter i; agnih—fire; bindoh—from the letter m; induh—the moon; tat—sampatakat—from the combination of these letter; arkah—the sun; iti—thus; klimakarat—from the word klim; asrijam—I created the material universe; krishnayat—from the word krishnaya; akasham—ether; khat—from ether; vayuh—air; iti—thus; uttarat—from the next word (govindaya); surabhim—the cows; vidyah—as well as knowledge; pradurakarsham—I created; tat—uttarat—from the next word (gopijanavallabhaya); stri-pum-adi—men, women and all species of life; va—also; idam—this; sakalam—everything.

 

     "From the letter k, I created water, from the letter l, earth, from the letter i, fire, from the letter m, the moon, and from the entire word klim, the sun. From the word krishnaya, I created ether, from govindaya, air, from gopijanavallabhaya, knowledge and the surabhi cows, and from svaha, men, women, and everything else. Everything else."

 

 

Text 170

 

tatha ca gautamiya-tantre

 

klim-karad asrijad vishvam

     iti praha shruteh shirah

la-karat prithivi jata

     ka-karaj jala-sambhavah

 

     tatha—so; ca—and; gautamiya-tantre—in the Gautamiya Tantra; klim-karat—from the syllable Klim; asrijat—created; vishvam—the universe; iti—thus; praha—said; shruteh—of the Vedas; shirah—the head; la-karat—from the syllable la; prithivi—the earth; jata—born; ka-karaj—from the letter k; jala—of water; sambhavah—birth.

 

     In the Gautamiya Tantra it is said:

 

     "The head of the Vedas said: From the world Klim He created the universe. From the letter l, earth was born. From the letter k, water was born.

 

 

Text 171 (a)

 

i-karad vahnir utpanno

     nadad vayur ajayata

bindor akasha-sambhutir

     iti bhutatmako manuh

 

     i-karat—from the letter i; vahnih—fire; utpannah—born; nadat—from the sound; vayuh—air; ajayata—was born; bindoh—from the letter m; akasha-sambhutih—the birth of sky; iti—thus; bhutatmakah—the heart of the elements; manuh—the mantra.

 

     "From the letter i, fire was born. From the sound of these letters together, air was born. From the letter m, the sky was born. In this way the material elements were born from this mantra.

 

 

Text 171 (b)

 

sva-shabdena ca kshetra-jno

     heti cit-prakritih para

tayor aikya-samudbhutir

     mukha-veshöana-varnakah

ata eva hi vishvasya

     layah svaharnake bhavet

 

     sva-shabdena—by the syllable sva; ca—and; kshetra-jnah—the knower of the field; ha—ha; iti—thus; cit-prakritih—the spiritual consciousness; para—superior; tayoh—of them; aikya-samudbhutih—becoming one; mukha-veshöana-varnakah—in an important word; ata eva—therefore; hi—indeed; vishvasya—of the material universe; layah—destruction; svaharnake—in the syllables Svaha; bhavet—is.

 

     "From the syllable sva, the knower of the field of activities is manifested. From the syllable ha, spiritual knowledge is manifested. When these syllables meet in the mouth they become the word Svaha. It is with this word that the material universe is destroyed."

 

 

Text 172

 

punash ca sa shrutih

 

     etasyaiva yajanena candradhvajo gata-mohatmanam vedayitva om-karantaralakam manum avarttayet. sanga-rahito 'bhyanayat. tad vishnoh paramam padam sada pashyanti surayah. diviva cakshur atatam. tasmad enam nityam abhyaset. ity adi.

 

     punah—again; ca—and; sa—that; shrutih—Gopala-tapani Upanishad; etasya—of Him; eva—indeed; yajanena—with the worship; candradhvajah—Shiva; gata—gone; moha—illusion; atmanam—self; vedayitva—knowing; om-karantaralakam—Om; manum—mantra; avarttayet.—chanted; sanga-rahitah—alone; abhyanayat—attained; tat—that; vishnoh—of Lord Vishnu; paramam—supreme; padam—abode; sada—always; pashyanti—see; surayah—the demigods; divi—in the sky; iva—like; cakshuh—eye; atatam—manifested; tasmat—from that; enam—this; nityam—always; abhyaset.—practiced; ity—thus; adi—beginning.

 

     In the Gopala-tapani Upanishsad (1.31-33) it is said:

 

     "by worshiping Lord Krishna, Shiva became free from illusion, and by chanting this mantra in a solitary place, eh attained the Lord. He attained the Lord's transcendental abode, which is like a sun in the sky, thye Lord's abode on which the demigods gaze."

 

 

Texts 173 and 174

 

tatraivagre

 

tad atra gatha

 

yasya purva-padded bhumir

     dvitiyat salilodbhavah

tritiyat teja udbhutam

     caturthad gandha-vahanah

 

pancamad ambarotpattis

     tam evaikam samabhyasan

candradhvajo 'gamad vishnoh

     paramam padam avyayam

 

     tatra—there; eva—indeed; agre—before; tat—that; atra—here; gatha—verses; yasya—of whom; purva-padat—from the first word; bhumih—earth; dvitiyat—from the second; salilodbhavah—the creation of water; tritiyat—from the third; teja—fire; udbhutam—bormn; caturthat—from the fourth; gandha—scent; vahanah—carrying; pancamat—from the fifth; ambarotpattih—the birth of ether; tam—that; eva—indeed; ekam—one; samabhyasan—practiced; candradhvajah—Lord Shiva; agamat—went; vishnoh—of Lord Vishnu; paramam—to the supreme; padam—abode; avyayam—eternal.

 

     In the Gopala-tapani Upanishsad (1.35-38) it is also said:

 

     "About this are the following verses: One shoudl chant this mantra, of which from the first word the element earth came, from the decond word water, from the third fire, from the fourth air, and from the fifth ether. By chanting this mantra Lord Shiva entered Lord Vishnu's eternal spiritual abode.

 

 

Text 175

 

tato vishuddham vimalam vishokam

     ashesha-lobhadi-nirasta-sangam

yat tat padam panca-padam tad eva

     sa vasudevo na yato 'nyad asti

 

     tatah—from this; vishuddham—pure; vimalam—without impurity; vishokam—without grief; ashesha-lobhadi-nirasta-sangam—without greed and other vices; yat—what; tat—that; padam—abode; panca-padam—five words; tat—that; eva—indeed; sa—he; vasudevah—Krishna; na—not; yatah—from whom; anyat—another; asti—is.

 

     "That spiritual world, completely pure, uncontaminated, free from suffering, free from greed and all other vices, and identical with this five-word mantra, is manifested from Lord Vasudeva. It is not separate from Him.

 

 

Text 176

 

     tam ekam govindam sac-cid-ananda-vigraham panca-padam vrindavana-sura-bhuruha-talasinam satatam sa-marud-gano 'ham paramaya stutya toshayami. iti.

 

     tam—Him; ekam—alone; govindam—Krishna; sac-cid-ananda-vigraham—whose form is eternal and full of knowledge anmd bliss; panca-padam—five words; vrindavana-sura-bhuruha-talasinam—sitting undcer a kalpa-vrksa tree in Vrindavana; satatam—always; sa-marud-ganah—with the Maruts; aham—I; paramaya—with great; stutya—devotion; toshayami.—praise; iti—thus.

 

     "With eloquent prayers I and the Maruts please Lord Govinda, whose form is eternal and full of knowledge and bliss, who stays under a desire tree in Vrindavana, and who is this five-word mantra."

 

 

Text 177

 

kim ca stuty-anantaram

 

     amum panca-padam mantram avarttayed yah, sa yaty anayasatah kevalam tat. anejad ekam manaso javiyo, na yad deva apnuvan purvam arshat.

 

     kim ca—furthermore; stuty-anantaram—in the same Upanishad; amum—this; panca-padam mantram—five-word mantra; avarttayet—practices; yah,—one who; sa—he; yaty—attains; anayasatah—easily; kevalam—transcendental; tat.—that; anejat—fixed; ekam—one; manasah—than the mind; javiyo,—more swift; na—not; yat—this Supreme Lord; deva—the demigods like Indra, etc.; apnuvan—can approach; purvam—in front; arshat—moving quickly.

 

     In the Gopala-tapani Upanishsad (1.52-53) it is also said:

 

     "One who chants this five-word mantra easily attains the transcendental abode of the Supreme Personality of Godhead.

     "Although fixed in His abode, the Personality of Godhead is swifter than the mind and can overcome all others running. Even the powerful demigods cannot approach Him.*

 

 

Text 178

 

     tasmat krishna eva paro devas tam dhyayet tam rasayet tam yajed iti, om tat sad iti.

 

     tasmat—therefore; krishna—Lord Krishna; eva—indeed; parah—the supreme; devah—Lord; tam—on Him; dhyayet—one should meditate; tam—Him; rasayet—one should glorify; tam—Him; yajet—one should worship; iti—thus; om tat sat—Om tat sat; iti—thus.

 

     "Therefore, Krishna is the Supreme Personality of Godhead. One should meditate upon Him, glorify Him, serve Him, and worship Him. Om tat sat."

 

 

Text 179

 

trailokya-sammohana-tantre ca devim prati shri-mahadevoktashöadashakshara-prasanga eva

 

dharmartha-kama-mokshanam

     ishvaro jagad-ishvarah

santi tasya maha-bhaga

     avatarah sahasrashah

 

     trailokya-sammohana-tantre—in the Trailokya-sammohana-tantra; ca—and; devim—to the goddess; prati—to; shri-mahadeva—of Lord Shiva; ukta—spoken; ashöadashakshara-prasange—in relation to the eighteen syllable mantra; eva—thus; dharmartha-kama-mokshanam—of religion, sense-gratifcication, economic development, and liberation; ishvarah—the Lord; jagad-ishvarah—the Lord of the univreses; santi—are; tasya—of Him; maha-bhaga—filled with opulences; avatarah—incarnations; sahasrashah—thousands.

 

     In the Trailokya-sammohana-tantra Lord Shiva, speaking to Goddess Durga, glorifies the eighteen-syllable mantra in the following words:

 

     "Lord Krishna is the master of the universes and the master of religion, economic development, sense-gratification, and liberation. From Him many thousands of very glorious incarnations of Godhead have come.

 

 

Text 180

 

tesham madhye 'vataranam

     balatvam ati-durlabham

amanushani karmani

     tani tani kritani ca

 

     tesham—of these; madhye—in the midst; avataranam—incarnations; balatvam—childhood; ati-durlabham—rare; amanushani—superhuman; karmani—deeds; tani tani—them; kritani—performed