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NITAAI-Veda.nyf > Compiled and Imp Scriptures > Jaiva Dharma > 40. Attaining Prema, the Supreme Wealth


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

order (krama-suddha-sravana-dasa).


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

of acceptance).


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

Premambhoja-marandakhya-stavaraja (11-12)


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

in raganuga-bhakti.


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

that sakhi.


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

one's seva).


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

Manah-siksa (3)


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

in asta-kaliya-lila?


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

caksur yathaivanjana-samprayuktam


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

as follows:


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!














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

godruma-surabhi-kunje jahnavi-samipe


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.