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C H A P T E R 40
Attaining Prema, the Supreme Wealth
Vijaya pondered deeply, "Hearing about vraja-lila, a greed has
now awakened in my heart for that lila, and thus I will gradually
attain the stage of complete success (sampatti-dasa)." He therefore
concluded that he must know about the nature of this gradual
development. Thinking thus, he approached Shri Guru Gosvami
and humbly inquired, "Prabhu, I need to know the various stages
that a bhakta undergoes, beginning from the stage of hearing to
the stage of sampatti-dasa (complete success)."
Gosvami: Altogether there are five stages: (1) sravana-dasa (the
stage of hearing), (2) varana-dasa (the stage of acceptance), (3)
smarana-dasa (the stage of remembrance), (4) bhavapana-dasa (the
stage of spiritual ecstasy), and (5) prema-sampatti-dasa (the state
of attaining the highest success of prema).
Vijaya: Kindly explain sravana-dasa.
Gosvami: When the jiva develops ruci for hearing krishna-lila-katha,
it should be understood that his state of aversion has been removed.
At that time, an intense hankering to hear krishna-katha
awakens in him, and he has to hear transcendental krishna-katha from
the lips of a bhakta who is much more advanced than he is.
It is said in Shrimad-Bhagavatam (4.29.40):
tasmin mahan-mukharita madhu-bhic-caritrapiyusa-
sesa-saritah paritah sravanti
ta ye pibanty avitrso nrpa gadha-karnais
tan na sprsanty asana-trd-bhaya-soka-mohah
In assemblies of saintly people, unlimited rivers of pure
nectar emanate from the mouths of great souls in the form
of descriptions of the transcendental character, pastimes
and qualities of Shri Krishna. Those who are never satiated
when they drink these nectarean glories through their ears
with rapt attention can never be subjected to hunger,
thirst, fear, grief, delusion and other anarthas.
Vijaya: Those who are averse (bahirmukha-dasa) also occasionally
hear krishna-katha. What kind of sravana is that?
Gosvami: There is a vast difference between the sravana of krishnakatha
in the state of aversion (bahirmukha-dasa) and sravana in the
state of being favorably disposed (antarmukha-dasa). The sravana
of those who are bahirmukha takes place by chance, and not because
of their sraddha. Such sravana gives rise to spiritual fortune
that leads towards bhakti (bhakty-unmukhi sukrti), and when this
has accumulated over many lifetimes, it gives rise to transcendental
sraddha. At the stage that this transcendental sraddha is
awakened in the heart, sravana of krishna-katha from the lips of saintly
personalities is called sravana-dasa. There are two types of sravanadasa.
The first is unmethodical or irregular hearing (krama-hinasravana-
dasa), and the second is hearing methodically in a regular
Vijaya: What is krama-hina-sravana-dasa (irregular hearing)?
Gosvami: Krama-hina-sravana-dasa is hearing about krishna-lila in an
irregular and unmethodical manner. Hearing krishna-lila with
irresolute intelligence results in this sort of unmethodical sravana,
because such hearing does not enable one to realize the relationship
between the various lilas, and thus rasa does not awaken in his heart.
Vijaya: Please explain about krama-suddha-sravana-dasa (systematic
Gosvami: Rasa only awakens in one's heart when krishna-lila is heard
methodically or in a regular order with resolute intelligence. When
one hears the asta-kaliya-nitya-lila (eternal eightfold pastimes)
separately from the naimittika-lilas (occasional lilas such as Krishna's
divine birth and so on), then his sravana is krama-suddha. Only
this krama-suddha sravana is desirable on the path of bhajana. If
one hears krishna-lila in the krama-suddha manner, the sweetness
and charm of the lila is gradually conceived, and the inclination
to perform raganuga-bhajana appears in the heart of the listener.
At that time he thinks within himself, "Aho! Subala has such a
wonderful sakhya-bhava for Krishna. I will also render loving seva to
Krishna like him in sakhya-rasa." This type of strong affinity is called
lobha (greed). The performance of krishna-bhajana with such lobha,
following the sweet bhavas of the vraja-vasis, is called raganugabhakti.
I have given the example of sakhya-rasa, but this type of
raganuga-bhakti is also performed in all the four rasas, beginning
with dasya. By the grace of my Pranesvara Shri Nimananda, you have
a natural disposition for srngara-rasa. Because you have heard
about the vraja-gopis exceptional bhavas and seva attitude towards
Krishna, the greed to render premamayi-seva to Krishna like them has
appeared in your heart, and that very greed has bestowed upon
you the path to obtain such aprakrta-seva.
In reality, the only sravana-dasa of this process is the confidential
conversation between guru and disciple.
Vijaya: When is one's sravana-dasa considered completed?
Gosvami: One's sravana-dasa is completed when one realizes the
eternality of krishna-lila. Since krishna-lila is supremely pure and transcendental,
it completely captivates the mind and heart. One is
then afflicted with acute impatience to enter into it and participate
in it. Shri Gurudeva describes to the sisya the ekadasa-bhavas
that I mentioned previously. Sravana-dasa should only be considered
completed or perfected when the disciple's disposition of mind
is imbued with the loveliness of the lila. At that time, the disciple
is afflicted with intense eagerness and attains varana-dasa (the stage
Vijaya: Prabhu, please tell me about varana-dasa.
Gosvami: When the spontaneous attachment of the heart is bound
in the lila by the shackles of the ekadasa-bhavas that I mentioned
previously, the disciple becomes overwhelmed and falls at
Gurudeva's lotus feet weeping constantly. At that time, Gurudeva
becomes manifest in the form of a sakhi, and the disciple as her
attendant. The essential characteristic of the vraja-gopis is that
they are extremely eager to render loving service to Shri Krishna.
Gurudeva is a vraja-lalana who has reached the perfectional stage
of this seva. At that time, the disciple humbly prays to Shri Gurudeva
with the following heartfelt sentiments:
tvam natva yacate dhrtva trnam dantair ayam janah
sva-dasyamrta-sekena jivayamum su-duhkhitam
na muncec charanayatam api dustam dayamayah
ato radhalike ha ha muncainam naiva tadrsam
O Radhalike, I am very degraded. Holding a blade of grass
between my teeth, and falling at Your lotus feet with all
possible humility, I pray that You will kindly shower Your
grace upon this destitute soul and enliven me by bestowing
the nectar of service under Your direction and guidance.
Those who are celebrated as kind and merciful do not reject
even wicked people who accept their shelter, and surrender
unto them; this is their very nature. Therefore, please be
kind to this wicked person who has surrendered unto You.
Please do not deprive me of Your causeless grace. I am longing
so intensely for the loving service of the Divine Couple
of Vraja under the shelter of Your lotus feet.
This is the typical bhava of varana-dasa. In this stage, the gururupa
sakhi gives the sadhaka the order (ajna) to engage in asta-kaliya
lila-smaranam by taking complete shelter of krishna-nama while residing
in Vraja, and assures him that his heartfelt, cherished longing
will be fulfilled very soon.
Vijaya: Please tell me about smarana-dasa.
Gosvami: Shrila Rupa Gosvami has said:
krishnam smaran janan casya prestham nija-samihitam
tat-tat-katha-ratas casau kuryad vasam vraje sada
Bhakti-rasamrta-sindhu, Eastern Division (2.294-296)
The sadhaka should constantly remember Shri Krishna along
with His beloved eternal associates. He should absorb
himself in chanting and hearing Their glorious pastimes,
and he should always reside in Vraja.
seva sadhaka-rupena siddha-rupena catra hi
tad-bhava-lipsuna karya vraja-lokanusaratah
Those who have developed greed for ragatmika-bhakti will
render service following the residents of Vraja internally
by siddha-rupa and externally in their sadhaka-rupa.
sravanotkirtanadini vaidha-bhakty-uditani tu
yany angani ca tany atra vijneyani manisibhih
Those who are well-versed in transcendental knowledge
(tattva-vit) know full well that all the various limbs of bhakti,
such as sravana and loud kirtana, should also be practiced
Even before Vijaya Kumara had heard the in-depth explanation
of these three slokas, he asked, "What is the meaning of kuryad
vasam vraje sada?"
Gosvami: According to Shrila Jiva Gosvami, it means that the
sadhaka should reside physically in vraja-mandala, in other words,
in the pastime places of Shri Shri Radha and Krishna (lila-mandala). If
he cannot stay in Vraja physically, then he should do so mentally,
because the result of residing in Vraja mentally is the same as residing
there physically. The sadhaka should follow in the footsteps
of the particular sakhi whose loving bhavas (premika-raga) has attracted
him. He should reside in Vraja with the abhimana of being
a kunja-sevika (a maid attendant in the kunja) of that particular
sakhi. He should constantly remember Shri Krishna and the bhava of
With this gross body the sadhaka should perform the angas of
vaidhi-bhakti such as sravana and kirtana. With his subtle body he
should constantly remember the asta-kaliya-lila, and render his
assigned seva as a siddha-vraja-gopi according to the eleven bhavas
that he has attained.
Outwardly, the sadhaka must maintain his life following the
prescribed rules and regulations, and internally he should cultivate
the bhavas that nourish his spiritual form (siddha-deha). One
who follows this procedure correctly will naturally develop
detachment from anything other than Vraja.
Vijaya: Please illustrate this seva more clearly.
Gosvami: The real meaning of vraja-vasa is to stay in a solitary
place with aprakrta-bhava. The sadhaka should render seva according
to the asta-kaliya-lila while regularly chanting a fixed number
of hari-nama. He should regulate all the activities for bodily
maintenance so that they do not become unfavorable to his
bhajana. In other words, life should be molded in such a way that
activities of bodily maintenance become favorable to one's
Vijaya Kumara contemplated this deeply, and said, "Prabhu, I
have understood this fully, but how can the mind be composed?
Gosvami: The mind automatically becomes composed as soon as
one attains raganuga-bhakti. This is because the hankering of the
mind for worldly enjoyment automatically ceases when it is enlivened
with the inherent loving attachment of the self, and
it runs towards Vraja. In other words, the mind chases after
mundane enjoyment only because of its affinity for it, but when
this affinity is directed towards Vraja, the mind becomes composed
because of the absence of such attachment for worldliness. Still,
if any apprehension of obstacles remains, it is beneficial to adopt
the gradual (krama) course that I mentioned previously. Then,
when the mind becomes fully composed, the distractions of
worldliness cannot cause any harm.
Vijaya: What is the meaning of krama (gradual) cultivation?
Gosvami: One should maintain a fixed count of hari-nama, and
one should devoutly chant shri-hari-nama for a fixed period every
day in solitude, absorbed in his particular bhava, and keep his
mind free from mundane thought. Slowly and gradually one
should increase the time for this sadhana, and eventually the stage
will come when the mind will always be saturated with alaukikachinmaya-
bhavas, so that no mundane thoughts can prevail over
Vijaya: For how long must one follow this practice?
Gosvami: One should continue to follow this practice until he
has reached a state of mind that is beyond any disturbance.
Vijaya: How can one perform nama-smarana with bhava? Please
elaborate on this point.
Gosvami: First you should chant nama in ullasa (a mood of rejoicing).
Then combine that joy with possessiveness (mamata). After
that, you should compound that mamata with visrambha (intimacy).
When you do this, suddha-bhava will gradually arise. Then,
bhavapana-dasa will appear. Initially, during the time of smarana,
the sadhaka simply imposes bhava on his practice. However, in
the stage of bhavapana, suddha-bhava manifests in the heart, and
this is called prema. This indeed is the sequence for gradual development
of nistha within the heart of the upasaka (transcendental
servant), and this practice also includes the development
of nistha in the conception of the object of upasya (the object of
Vijaya: What is the sequence of upasya-nistha?
Gosvami: If you want to attain the fully-blossomed stage of prema,
then you should accept the following instruction of Shri Dasa
yadiccher avasam vraja-bhuvi sa-ragam prati-janur
yuva-dvandvam tac cet paricaritum arad abhilaseh
svarupam shri-rupam sa-ganam iha tasyagrajam api
sphutam premna nityam smara nama tada tvam srnu manah
O mind! If you cherish an ardent desire to live in Vraja with
raga, and if you long to render direct loving seva life after
life to Vraja-Yugala in Their parakiya affairs, which are free
from any bondage to the rules of wedlock, then you must
distinctly and constantly remember with love Shri Svarupa
Gosvami and Shri Rupa and Shri Sanatana Gosvamis, along
with their associates. You should accept them as your gururupa-
sakhis, and offer them pranama.
The idea is that if one performs sadhana in the bhava of svakiyarasa,
the result is samanjasa-rasa, in which the seva-bhava to the
Divine Couple is inhibited and not in a fully blossomed state.
Therefore, you should perform bhajana maintaining the spiritual
ego (abhimana) of pure parakiya-rasa according to the conceptions
of Shri Svarupa, Shri Rupa and Shri Sanatana. Even during the sadhana
stage, when the bhavas are simply imposed, one should only adopt
the pure parakiya-bhava. If the sadhaka imposes the parakiya bhavas,
parakiya-rati will manifest, and parakiya-rasa will eventually manifest
from this parakiya-rati. This indeed is the nitya-rasa of Vraja
Vijaya: What is the process of hearing (krama-suddha) in sequence
Gosvami: After explaining all the fascinating varieties of rasa in
asta-kaliya-lila, Shri Rupa Gosvami has said:
atalatvad aparatvad apto' sau durvigahatam
sprstaih param tatasthena rasabdhir madhuro yatha
Ujjvala-nilamani, Gauna-sambhoga division (23)
Krishna-lila is completely transcendental from all aspects. It is a
sweet ocean of rasa. However, this ocean is unfathomable and has
no shore. Krishna-lila is incomprehensible for the beings of this
mundane world because it is extremely difficult for them to penetrate
the mortal realm and have access to suddha-aprakrta-tattva
(pure transcendental reality). The aprakrta-rasa is so astonishing,
variegated, and all-pervading that it cannot be surpassed.
Moreover, even if one who has been enlivened with aprakrtabhava
and who lives within that pure tattva explains the esoteric
krishna-lila, his description cannot be flawless or complete because
description depends on words, and words are incapable of fully
expressing that transcendental reality. What to speak of such a
person, when Bhagavan Himself describes aprakrta-rasa, listeners
and readers who are themselves overwhelmed by mundane faults
and limitations perceive even His own description as faulty.
Consequently, it is certainly very difficult to dive deep into the
ocean of rasa. However, when one is situated on the shore of this
ocean in a neutral state, one can describe just a drop of it.
Vijaya: Then how is it possible to attain aprakrta-rasa?
Gosvami: Madhura-rasa is unfathomable, matchless, and difficult
to understand. This is the very nature of krishna-lila. However, our
beloved Krishna is unlimitedly endowed with two special qualities,
which are the real basis of our hopes: He is sarva-saktiman (possessed
of all potencies) and iccha maya (possessed of His own unimpeded
and independent will). Therefore, by His sweet will He
can easily make His esoteric lilas manifest in this mundane world,
although they are unlimited, unfathomable, and difficult to understand.
This mundane realm is extremely insignificant and petty,
but still, as the supreme autocrat, He desires to bring the topmost
transcendental aspects of krishna-lila to this world. It is only by His
causeless mercy that His transcendental, eternal, sweet lilas, which
are saturated with rasa (aprakrta-nitya-madhura-rasamaya-lila) have
manifested in this mundane world.
How is it possible for Shri Mathura-dhama, which is aprakrta
(transcendental to this mundane world), to manifest in this world,
and how does it exist here? No argument can be applied in this
matter because it is never possible for the limited intelligence of
humans or devatas to understand the activities of Bhagavan's
acintya-sakti. Vraja-lila in this world is the prakata-bhava (manifest
experience) of the topmost krishna-lila, which is transcendental to
this mundane realm. We have realized and attained it, so there is
no cause of anxiety for us.
Vijaya: If prakata-lila and aprakata-lila are both the same tattva, how
is it possible for the one to be superior to another?
Gosvami: Undoubtedly both are the same. The lila that is manifest
here indeed exists in its entirety in the transcendental realm.
However, from the point of view of the conditioned souls in the
initial stages of sadhana, it appears one way, and as they gradually
advance it appears in progressively elevated forms. In the stage of
bhavapana, realization of this lila is completely pure.
Vijaya, you are eligible to hear this subject, so I have no hesitation
in speaking with you. One attains the stage of bhavapana in his
smarana-dasa, as a result of performing the appropriate sadhana for
a long time. During the stage of smarana, when one becomes completely
free from all the polluted moods of his mundane experience,
the stage of apana (realization of one's svarupa) appears. Suddhabhakti
mercifully appears in the sadhaka's heart according to the
degree of appropriate practice in smarana-dasa. Bhakti alone is krishnaakarsini
(attractive to Krishna), so by Krishna's grace, all the dirt in the
form of misconceptions is gradually removed in smarana-dasa
It is said in Shrimad-Bhagavatam (11.14.26):
yatha yathatma parimrjyate 'sau
tatha tatha pasyati vastu suksmam
Just as anointing the eyes with salve gives them the power
to see even subtle objects, similarly, when the jiva's heart is
cleansed by the sravana and kirtana of My supremely purifying
lila-katha, he gains the ability to realize extremely subtle
tattva, namely, the truth about My svarupa and My lilas.
When the eyes are treated with ointment, they can see much
more clearly. In just the same way, a jiva can realize the aprakrtasvarupa
(transcendental nature) of the manifest krishna-lila to the
extent that he is purified by contact with the aprakrta-vastu (transcendental
reality) through sravana, kirtana and smarana of krishnalila-
It is said in Brahma-samhita (5.38):
santah sadaiva hrdayesu vilokayanti
yam syamasundaram acintya-guna-svarupam
govindam adi-purusam tam aham bhajami
I perform bhajana of the primeval purusa, Shri Govinda, who
is Syamasundara Krishna. His form has inconceivably unique
qualities, and His suddha-bhaktas perpetually see Him in
their hearts with the eye of devotion anointed with the
salve of love.
At the stage of bhavapana (svarupa-siddhi), the faculty of transcendental
vision appears, and at that time, the sadhaka can have
darsana of his sakhi, and also yuthesvari Shrimati Radhika. Even after
having darsana of Golokanatha Shri Krishna, the sadhaka's realization
is not steady at all times until he achieves the stage of
sampatti-dasa (vastu-siddhi), in which his gross and subtle bodies
are destroyed. In bhavapana-dasa, the pure jiva has full command
over the inert gross and subtle bodies. However, the secondary
result of sampatti-dasa, the stage in which Krishna's mercy is fully
manifested, is that the connection of the jiva with this mundane
world is completely cut off. Bhavapana-dasa is called svarupa-siddhi,
and in sampatti-dasa one attains vastu-siddhi.
Vijaya: How does one experience Krishna's nama, guna, rupa, lila and
dhama at the time of vastu-siddhi?
Gosvami: I cannot answer this question. I will only be able to see
them and speak about them when I attain vastu-siddhi, and you
will only be able to understand and realize these things when you
attain sampatti-dasa. At that time, there will be no further need to
make you understand the various aspects of krishna-lila; you will
perceive it directly, so you will have no more need for further inquiry.
Besides, it is useless for the bhakta to express what he sees in
his svarupa-siddhi - that is, in the bhavapana-dasa - because none
of his hearers will be able to realize what he is saying. Shrila Rupa
Gosvami has described the symptoms of the svarupa-siddhamahapurusas
jane cej jatabhave'pi vaigunyam iva drsyate
karya tathapi nasuya krtarthah sarvathaiva sah
dhanyasyayam navah prema yasyonmilati cetasi
antarvani bhir apy asya mudra susthu sudurgama
Bhakti-rasamrta-sindhu, Eastern Wave (3.29 and 4.12)
One may see some apparent imperfection or misconduct in
the external behavior of bhaktas who have attained the stage
of bhava. Even so, it is essential not to be envious of them
by attributing faults to them, because they have become
completely detached from everything other than Krishna, and
therefore they are fully successful in every respect.
This prema only appears in the hearts of those who are very
fortunate. Even those who are learned in sastra find it very
difficult to comprehend the activities and movements of
those in whom the new sprout of prema has appeared.
Vijaya: If that is so, why are there attempts in Shri Brahma-samhita
and other such sastras to give a description of Goloka?
Gosvami: When great sadhus are situated in their svarupa-siddhi,
and when Brahma and other devatas have been mercifully granted
a vision of Shri Krishna's transcendental pastimes, they have tried to
glorify such pastimes through their stavas and stutis, according to
their respective visions. However, such descriptions are only limited
because this mundane realm has no proper words to express
the aprakrta-bhavas. Besides, bhaktas who are not sufficiently advanced
cannot fully comprehend such descriptions.
The bhaktas, however, have no need for all these descriptions.
It is recommended that they should perform bhajana by taking support
of the prakata-lila that Shri Krishna has very kindly manifested
in this world, and they will accomplish all perfection by this alone.
Those who perform such bhajana in Gokula with nistha will very
soon receive a sphurti of Goloka in their hearts. All the divya-lila
of Gokula are also eternally existent in Goloka, for in tattva there
is no distinction between them. Those with material vision perceive
phenomena and activities in Gokula as mundane or illusory,
but such perception ceases to exist at the time of svarupa-siddhi.
One should continue to perform bhajana and be satisfied with whatever
realization of the transcendental reality is bestowed upon him
according to his adhikara - this is really Shri Krishna's instruction. If
we sincerely adhere to His instructions, in due course of time He
will surely bestow on us His causeless mercy, through which we
can have the full vision of His divya-lila.
Now Vijaya Kumara became completely free from doubt in every
respect. He fully awoke to his innate disposition and skillfully
dovetailed all the ekadasa-bhavas in krishna-lila. He seated himself
in his bhajana-kutira on the seashore, became completely composed,
and spent his entire time relishing prema-seva. During this time,
Vrajanatha's mother left this world, and Vrajanatha left for his
native place along with his grandmother. Sakhya-prema had arisen
in his unalloyed heart, and thus he resided in Navadvipa-dhama
in the association of sincere Vaishnavas and performed his bhajana
blissfully on the bank of Bhagavati Ganga.
Vijaya Kumara, however, gave up his householder's dress and
accepted the kaupina and bahir-vasa of the renunciant. He maintained
his life by madhukari, begging shri-mahaprasada, while remaining
constantly absorbed in bhajana. Throughout all the eight
praharas of the day and night, he only took a little rest during the
time of Shri Shri Radha-Krishna's transcendental sleep. After They ate,
He would honor prasada, and when They were awake he would
render appropriate seva. His hari-nama-mala was in his hands at
all times. Sometimes he would dance and sometimes he wept
loudly. At other times, while gazing at the waves of the sea, he
would laugh. Who but Vijaya himself could understand the movements
of his bhajana and the transcendental bhava of his heart?
Outwardly, his name became Nimai dasa Babaji. He never
indulged in speaking or hearing worldly talk. He was the very
embodiment of humility, his character was spotless, and his
determination in bhajana was unwavering. If anybody offered him
maha-prasada or kaupina-bahir-vasa, he accepted only the very least
that he needed, and not more. While he was chanting hari-nama,
tears constantly rolled down his cheeks, his throat became choked,
and the hairs of his body stood erect. Within a short span of time,
he attained perfection in his bhajana and Shri Krishna most graciously
bestowed upon him the adhikara to render seva in His aprakatalila.
Like Brahma Haridasa Thakura, his bhajana-deha (the body with
which he performed bhajana) was buried under the sands of the
beach at Puri.
gaura-premanande hari hari bol!
Bolo Bhagavan Shri Krishna Candra ki jaya!
THUS ENDS THE FORTIETH CHAPTER OF JAIVA-DHARMA,
"ATTAINING PREMA, THE SUPREME WEALTH"
guru-krishna-vaisnavera krpa-bala dhari
bhaktivinoda dina bahu yatna kari
After striving many days and carrying upon his head the
krpa-sakti of Shri Guru, Krishna and the Vaishnavas, this lowly
viracila jaiva-dharma gaudiya-bhasaya
sampurna haila grantha maghi-purnimaya
...has composed Jaiva-dharma according to the pure conceptions
of Gaudiya Vaishnava philosophy. This book was
fully complete on Maghi-purnima (the full moon day of the
month of Magha)...
chaitanyabda cari-sata-dase navadvipe
in the year 410 of the Chaitanya Era (1896) at Surabhi-kunja
in Godrumadvipa, near the sacred river Jahnavi in
shri-kali-pavana-gora-pade yanra asa
e grantha padun tini kariya visvasa
Those who desire the shelter of the lotus feet of Shri
Gauranga, the purifier of the age of Kali, should read this
book with faith.
gaurange janhara na janmila sraddha-lesa
e grantha padite tanre sapatha visesa
However I take an oath that someone who has not developed
even a trace of sraddha for Shri Gaurangadeva should
not read this book...
suska-muktivade krishna kabhu nahi paya
sraddhavane vraja-lila suddha-rupe bhaya
...for the dry mukti-vadis can never attain the shelter of Shri
Krishna, but one endowed with spiritual sraddha will gradually
realize the full esoteric aspects of vraja-lila.