Prakrita Rasa Shata Dushini

A Hundred Warnings Against Mundane Mellows

by Shrila Bhaktisiddhanta Sarasvati Prabhupada

 

An exposition of the manifold faults in the pretentious materialistic sentiment that can contaminate and hinder the neophyte devotee's endeavors to live a truly spiritual life

 

Bengali poetry plus Introduction

 

by Shrila Bhaktisiddhanta Sarasvati Gosvami Prabhupada

 

1916 A.D.

 

Translation by Dasaratha-suta dasa

 

Preface

 

by the translator

 

His Divine Grace Shrila Bhaktisiddhanta Sarasvati Thakura (1874 - 1937), the

beloved spiritual master of His Divine Grace A. C. Bhaktivedanta Swami

Prabhupada, was the fierce lion-like guru and founder of 64 branches of

the Gaudiya Math in all states of India. He was totally intolerant of

mundane conceptions that threatened to contaminate the performance of pure

devotional service unto his eternal Lords, Shri Shri Gandharvika and

Giridhari.

 

In particular, His Divine Grace Shrila Sarasvati Thakura regularly condemned

the mood of the prakrta-sahajiyas, a class of materialistically-tainted

neophyte devotees. He saw that their immature enthusiasm and tendency

toward creative deviation perpetually caused alarm to cautious adherents

to the standard of pure devotion, as expressed by Shri Chaitanya Mahaprabhu

and His followers.

 

Thus, Shrila Sarasvati Thakura composed the 157 lines of Bengali poetry

entitled Prakrta-Rasa Sata-Dusini, which he published in the devotional

Bengali periodical Sajjana Tosani during its 19th year of 1916-17. This

unusual work is a brilliant composition that clearly shows no mercy at all

to the pretentious so-called devotees who are complacent in their own

fanciful concoctions. Indeed, famous for the preaching style called "the

chopping technique," Shrila Bhaktisiddhanta Sarasvati appears candidly

ruthless in his treatment of defending the most sacred philosophy in the

universe-pure devotional service that follows in the footsteps of Shrila

Rupa Gosvami. He persistently affirms in Bengali na, na, na-meaning "No,

no, NO! This can never be so; that can never be so; true devotees should

never say this; genuine devotees should never do that," so forth and so

on. He repeatedly uses the hammer-like negative statements to tear down

any walls constructed by the false ego that block the aspiring soul from

the pure livecurrent of bhakti ever flowing from the lotus feet of Shri

Rupa. And justifiably so, for never was there a time when immature

deviators did not plague the sincere performance of bhakti-yoga. There was

only the question of who was learned enough, pure enough and bold enough

to confront and dissolve the myriads of confusing philosophical

misconceptions of the sahajiyas that run rampant if left unchecked. His

Divine Grace has fully proven himself qualified for this task in all

respects, for he fearlessly serves the true siddhanta of the rupanuga

Vaishnavas in prime form with the following simple Bengali verses.

 

May the readers follow his pure instructions, and thereby realize the

essence of suddha-bhakti-purifying their existence with all heartfelt

determination, and attaining perfection in this very lifetime only by the

Divine Grace of the previous acaryas.

 

The Reason Behind This Presentation

 

We have endeavored to present this rare, valuable and 'heavy' work as

nicely as possible, with a specific purpose in mind. For the welfare of

the assembled devotees, we have been considering that several of the

offerings by Nectar Books to date have been translations of the exalted

scriptures that describe something of the intimate moods and pastimes of

the Divine Couple. As such topics are presented mainly for research and

higher study purposes, we have been operating very cautiously so that

these confidential literatures may not be taken cheaply. As neophyte

devotees, we can honestly admit that we may not be qualified to enter into

the transcendental mysteries of the Gosvamis' esoteric writings. Still, in

serving these literatures to the best of our capacity, we find that Krishna

has been distributing them in greater capacity than we had anticipated.

And now, in order to issue a healthy warning against possible misuse of

the rasa-sastra, we herein offer the poetic version of the authoritative

voice of Shrila Baktisiddhanta Sarasvati Thakura. Indeed, he is calling us

all back to humbly acknowledging our many shortcomings, and thereby

clearly points the way forward in our journey back to home, back to

Godhead.

 

Your Servant, Dasaratha-suta dasa

 

Introduction

 

Introduction

 

shri shri guru-gauranga-gandharvika-giridharebhyo namah

 

jagate uccatara srenir manava-ganer madhye para-laukika visvasa-rajye

bhramana koribar tinati patha ache, taha karma, jnana o bhakti-name

prasiddha. baddha-dasaya jiver anitya bhoga-maya phala-praptir anusthanake

karma-marga, nasvarata tyaga koriya pradesika anitya phala tyaga koriya

nirbheda-brahmanusandhanake jnana-marga evam karma-jnanatita prakrtir

atita sevya-vastu krsner anukula anusilanake bhakti-marga bole.

 

bhakti-marge sadhana o sadhya-bhede sadhana, bhava o prema-bhaktir

adhisthana-traya dekhite paoya jay. sadhya bhava-samuha o premake

sadhana-jatiya anusilana jnana korile je utpata upasthita hoy, sei

asuvidhar hasta hoite unmukta haoyar nama anartha-nivrtti.

shri-gauranga-sundarer apurva parama-camatkara-mayi lila o sei lilar

parikara gosvami-ganer anusthanadi ei prabandher akara-sthana.

 

 

shri shri guru-gauranga-gandharvika-giridharebhyo namah-obeisances unto Shri

Shri Guru, Gauranga, Gandharvika and Giridhari; jagate-in the world;

uccatara srenir-of the higher class; manava-ganer madhye-amongst the

people; para-laukika-transcendental; visvasa-rajye-in the kingdom of

belief; bhramana koribar-to wander; tinati patha ache-there are three

paths; taha-in that; karma, jnana o bhakti-name-by the name of karma,

jnana and bhakti; prasiddha-are famous; baddha-dasaya jiver-of the souls

in the bound-up condition; anitya-temporary; bhoga-maya-full of enjoyment;

phala-praptir-of the obtainment of fruits; anusthanake-to the process;

karma-marga-the path of fruitive activities; nasvarata-the tendency to be

vanquished; tyaga koriya-renouncing; pradesika-provincial; anitya

phala-temporary fruits; tyaga koriya-renouncing;

nirbheda-brahma-anusandhanake-to the search for non-differentiated

brahman; jnana-marga-the path of knowledge; evam-and;

karma-jnana-atita-transcending both karma and jnana; prakrtir

atita-transceding matter; sevya-vastu-that which is worth serving;

krsner-of Lord Krishna; anukula-favorable; anusilanake-to the cultivation;

bhakti-marga bole-is called the path of devotion.

 

bhakti-marge-on the path of devotion; sadhana o sadhya-bhede-distinguishing

between devotional practice and the goal of devotion; sadhana, bhava o

prema-bhaktir-of practice, ecstatic emotion and pure love of God;

adhisthana-traya-establishing these three; dekhite paoya jay-it is seen;

sadhya-the goal; bhava-samuha-the collection of moods; o-and; premake-to

pure love; sadhana-jatiya-arising from practice; anusilana-cultivating;

jnana korile-acquiring knowledge; je utpata-that trouble; upasthita

haya-which is situated; sei asuvidhar hasta hoite-from the hand of this

problem; unmukta haoyar-of being freed; nama-the name; anartha-nivrtti-is

called anartha-nivrtti (the elimination of obstacles);

shri-gauranga-sundarer-of the beautiful shri Gauranga; apurva-extraordinary;

parama-camatkara-mayi lila-supremely astonishing pastimes; o-and; sei

lilar parikara-the associates of these pastimes; gosvami-ganer-of the

Gosvamis; anusthana-adi-establishing and so forth; ei prabandher-of this

writing; akara-sthana-the source; sr siddhanta sarasvati-signed, shri

Bhaktisiddhanta Sarasvati.

 

Amongst the higher classes of people in society, there are three main paths

for traveling through the kingdom of various beliefs regarding

transcendence. These are known as the paths of karma (performance of

materially fruitive activity), jnana (cultivation of transcendental

knowledge), and bhakti (purely surrendered devotional service). First, the

path of karma-marga involves the arrangements for obtaining temporary

worldly benefits, which are enjoyed by souls trapped in the bondage of the

materially conditioned platform of life. Second, the jnana-marga involves

renouncing impermanent material things as well as the impermanent

distractions related to patriotic interests and such; one then searches

after the undifferentiated spiritual reality of impersonal brahma. And the

third path involves positive activity that is transcendental to karma,

jnana and matter altogether-it is the way of cultivating actions favorable

for serving the object most worthy of service, shri Krishna. This is called

bhakti-marga, the pathof pure devotion.

 

It is seen that there are three distinct developmental stages extending

from sadhana (devotional practice) to sadhya (the goal of such worship);

these are first the sadhana itself, then the awakening of bhava (ecstatic

emotion) and finally prema-bhakti (eternal devotional service performed in

pure love). While cultivating the aspects of knowledge relating to the

goal of worship, as well as the varieties of ecstatic emotions and methods

of pure loving service, troubles invariably arise. The process by which

these unwanted impediments are removed is called anartha-nivrtti. The

conceptions expressed in the following poem are founded in the wonderful

and supremely astonishing pastimes of Shri Gauranga-sundara as well as in

the opinions established by the Gosvamis, who are the Lord's eternal

associates in these pastimes.

 

Prakrta Rasa Sata Dusini

 

prakrta cestate bhai kabhu rasa haya na

jadiya prakrta-rasa suddha-bhakta gaya na

 

prakrta cestate-material endeavors; bhai-O brothers!; kabhu-anytime;

rasa-mellow; haya na-can never be; jadiya-of matter; prakrta-rasa-mundane

mellow; suddha-bhakta-a pure devotee; gaya na-never sings.

 

1) O brothers! No material efforts can ever produce the awakening of rasa,

factual transcendental mellows. The pure devotee of the Lord never sings

the glories of any mundane mellows that are born of the dull material

world.

 

prakrta-rasera siksa-bhiksa sisye caya na

rati bina jei rasa taha guru deya na

 

prakrta-rasera-of material mellows; siksa-bhiksa-begging for instructions;

sisye-the disciples; caya na-does not want; rati-transcendental loving

attachment; bina-without; jei-which; rasa-mellow; taha-that; guru-the

spiritual master; deya na-does not give.

 

2) The true disciples never desire to ask their spiritual master for

instructions regarding material mellows. The genuine spiritual master

never gives his disciples any such material mellows, which are devoid of

rati, transcendental loving attachment to the Lord.

 

nama rasa dui vastu bhakta kabhu jane na

nama rase bheda ache, bhakta kabhu bole na

 

nama-the holy name; rasa-and mellow; dui vastu-two different things;

bhakta-the devotee; kabhu-anytime; jane na-does not know; nama-the holy

name; rase-and rasa; bheda ache-there is a difference; bhakta-the devotee;

kabhu-anytime; bole na-never says.

 

3) The Lord's real devotee never knows any difference between the holy name

of Krishna and transcendental mellows. Therefore the devotee never says

there is a difference between the holy name and the mellows of devotion.

 

'aham-mama' bhava-sattve nama kabhu haya na

bhoga-buddhi na chadile aprakrta haya na

 

'aham-mama'-"I" and "mine"; bhava-sattve-in the condition of this mood;

nama-the holy name; kabhu-anytime; haya na-can never be; bhoga-buddhi-the

enjoying mentality; na chadile-without giving up; aprakrta-spiritual; haya

na-can never be.

 

4) The holy name is never revealed to one who is situated in the bodily

concept of life and thinks in terms of "I" and "mine." If one doesn't

reject the enjoying mentality, the transcendental platform will never be

attained.

 

prakrta jadera bhoge krishna-seva haya na

jada-vastu kona-o kale aprakrta haya na

 

prakrta jadera-of mundane matter; bhoge-by the enjoyment; krishna-seva-the

service of Krishna; haya na-can never be; jada-vastu-a material thing;

kona-o kale-at any time; aprakrta-spiritual; haya na-can never be.

 

5) Devotional service unto Lord Krishna can never be performed by engaging in

the mundane enjoyment of material sense-objects. Material things can never

acquire the attributes of the transcendental at any time.

 

jada-satta vartamane cit kabhu haya na

jada-vastu cit haya bhakte kabhu bole na

 

jada-satta-existing in matter; vartamane-in the presence; cit-spiritual

consciousness; kabhu-anytime; haya na-can never be; jada-vastu-a material

object; cit haya-becomes spiritually conscious; bhakte-by the devotee;

kabhu-anytime; bole na-never says.

 

6) The transcendental consciousness of the spiritual world is never

manifest in the mundane material condition. The devotee of the Lord never

claims that any mundane object in this world is spiritually conscious.

 

jadiya visaya-bhoga bhakta kabhu kore na

jada-bhoga, krishna-seva-kabhu sama haya na

 

jadiya-material; visaya-bhoga-enjoyment of sense gratification; bhakta-the

devotee; kabhu-anytime; kore na-does not do; jada-bhoga-the enjoyment of

matter; krishna-seva-the service of Krishna; kabhu-anytime; sama-the same;

haya na-can never be.

 

7) The true devotee never engages in activities of materialistic sense

gratification. Material enjoyment and devotional service to Krishna are

never the same under any circumstances.

 

nija-bhogya kame bhakta 'prema' kabhu bole na

'rase dagamaga acho' sisye guru bole na

 

nija-bhogya-fit for one's personal enjoyment; kame-in lust; bhakta-the

devotee; 'prema'-called 'pure love of Godhead'; kabhu-anytime; bole

na-never says; 'rase dagamaga acho'-"You are absorbed in mellows";

sisye-to the disciple; guru-the spiritual master; bole na-never says.

 

8) Selfish enjoyment of one's own senses in mundane lust is never called

prema (love of Godhead) by the genuine devotee. A bonafide spiritual

master never tells his disciple, "You are absorbed in the mellows of

divine rasa."

 

'rase dagamaga ami' kabhu guru bole na

jadiya rasera katha sisye guru bole na

 

'rase dagamaga ami'-"I am absorbed in mellows"; kabhu-anytime; guru-the

spiritual master; bole na-never says; jadiya rasera-of material mellows;

katha-talk; sisye-to the disciple; guru-the spiritual master; bole

na-never says.

 

9) The genuine spiritual master never claims, "I am absorbed in the mellows

of divine rasa." The guru never talks idly with his disciples on subjects

of gross worldly mellows.

 

jada-rasa-gane kabhu sreyah keha labhe na

krishnake prakrta boli' bhakta kabhu gaya na

 

jada-rasa-gane-by singing songs of material mellows; kabhu-anytime;

sreyah-ultimate good; keha-anyone; labhe na-can attain; krishnake-Lord

Krishna; prakrta boli'-saying He is material; bhakta-the devotee;

kabhu-anytime; gaya na-never sings.

 

10) By singing the glories of worldly relationships born of mundane

mellows, no one has ever attained benefit in their spiritual life. The

genuine devotee never proclaims that Lord Krishna's incarnation is mundane.

 

namake prakrta boli' krsne jada jane na

krishna-nama-rase bheda suddha-bhakta mane na

 

namake-the holy name; prakrta boli'-saying it is material; krsne-Lord

Krishna; jada-matter; jane na-does not know; krishna-nama-rase-between Krishna's

holy names and mellows; bheda-difference; suddha-bhakta-the pure devotee;

mane na-never considers.

 

11) The devotee never says that the holy name of Krishna is material, for

Krishna cannot be known by means of matter. The pure devotee of the Lord

never recognizes any difference between the holy name of Krishna and pure

rasa itself.

 

name-rase bheda ache, guru siksa deya na

rasa labha kori' sese sadhana to' haya na

 

name-rase-between the holy name and devotional mellows; bheda ache-there is

a difference; guru-the spiritual master; siksa deya na-never gives such

instructions; rasa-mellow; labha kori'-first attaining; sese-in

conclusion; sadhana-devotional practice; to'-then; haya na-can never be.

 

12) The bonafide spiritual master never teaches that there is a difference

between the holy name of Krishna and rasa. Even after attaining actual rasa,

the regulative principles of devotional service are never concluded.

 

krtrima panthaya name rasodaya haya na

rasa hoite krishna-nama vilomete haya na

 

krtrima panthaya-on the cheating path; name-in the holy name;

rasa-udaya-the awakening of mellows; haya na-can never be; rasa-mellow;

hoite-from; krishna-nama-the holy name of Krishna; vilomete-by inversion; haya

na-can never be.

 

13) By employing pretentious means, no one can ever make transcendental

mellows appear in the holy name. The backwards conception that Krishna's

name comes from rasa can never be true.

 

rasa hoite rati-sraddha kakhana-i haya na

sraddha hoite rati chada bhagavata gaya na

 

rasa-mellow; hoite-from; rati-sraddha-faith built upon transcendental

attachment; kakhana-i-at any time; haya na-can never be; sraddha

hoite-from faith ; rati-attachment; chada-without; bhagavata-the devotee

or book Bhagavatam; gaya na-never sings.

 

14) Rasa, devotional mellow, can never be first present and then develop

into rati, transcendental attachment, or sraddha, proper faith. The

Shrimad-Bhagavatam (or the realized devotee) never sings any opinion other

than-rati develops from sraddha.

 

rati yukta rasa chada suddha-bhakta bole na

sadhanete rati rasa guru kabhu bole na

 

rati-attachment; yukta-endowed with; rasa-mellow; chada-without;

suddha-bhakta-the pure devotee; bole na-never says; sadhanete-in

practicing devotional service; rati-attachment; rasa-mellow; guru-the

spiritual master; kabhu-anytime; bole na-never says.

 

15) The pure devotee of Krishna never speaks of anything other than rasa,

transcendental mellow, that is endowed with rati, loving attachment. The

guru never claims that rati and rasa are present within the practice of

preliminary devotion (sadhana bhakti).

 

bhava-kale je avastha sadhanagre bole na

vaidhi sraddha sadhanete raganuga haya na

 

bhava-kale-at the time of awakening ecstatic emotions; je avastha-that

condition; sadhana-agre-before the performance of regulated devotional

practice; bole na-never says; vaidhi-that path of rules and regulations;

sraddha-faith; sadhanete-in the performance; raganuga-spontaneous

devotion; haya na-can never be.

 

16) The awakening of transcendental emotional ecstasies (bhava-bhakti) is

never said to occur before the practice of regulated devotional service

(sadhana-bhakti). The performance of regulated devotion with faith limited

only to such beginning regulations (vaidhi-sraddha) can never give rise to

spontaneous devotional service (raganuga-bhakti).

 

bhavera ankura ho'le vidhi ara thake na

raganuga sraddha matre jata-rati haya na

 

bhavera ankura-the sprout of ecstasy; ho'le-becoming; vidhi-regulations;

ara thake na-do not remain; raganuga-spontaneous devotion; sraddha

matre-by mere faith; jata-rati-the blooming of attachment; haya na-can

never be.

 

17) When bhava, the ecstatic mood of divine love actually sprouts, then the

need for following scriptural rules (vidhi) does not remain. Mere faith in

spontaneous devotional service, however, does not produce the actual

awakening of transcendental loving attachment (rati).

 

ajata-ratite kabhu bhava-labdha bole na

raganuga sadhakere jata-bhava bole na

 

ajata-ratite-by unsprouted attachment; kabhu-anytime; bhava-labdha-having

attained ecstatic emotion; bole na-never says; raganuga-followers of

spontaneous devotion; sadhakere-the beginning practitioners;

jata-bhava-the blooming of emotion; bole na-never says.

 

18) If transcendental attachment has not yet developed within the heart, a

devotee is never said to have attained the stage of ecstatic bhava. The

followers of spontaneous devotion (raganugas) never say that neophyte

students of devotion (sadhakas) have experienced the awakening of bhava.

 

raganuga sadhakere labdha-rasa bole na

raganuga sadhya-bhava rati chada haya na

 

raganuga-followers of spontaneous devotion; sadhakere-the beginning

practitioners; labdha-rasa-having attained mellows; bole na-never says;

raganuga-followers of spontaneous devotion; sadhya-bhava-the emotions

inherent in the goal; rati-attachment; chada-without; haya na-can never

be.

 

19) Genuine devotees on the level of spontaneous devotional service never

say that neophyte students of devotion have attained rasa. The pure

emotions characteristic of the goal of spontaneous devotion are never

attained without first experiencing the correct progressive development of

spiritual attachment (rati).

 

bhavankura-samagame vaidhi bhakti thake na

rucike ratira saha kabhu eka jane na

 

bhava-ankura-samagame-the budding of the sprout of ecstatic emotion; vaidhi

bhakti-regulated devotion; thake na-does not remain; rucike-taste; ratira

saha-with attachment; kabhu-anytime; eka-one; jane na-do not know.

 

20) Only when the seed of intense divine emotion sprouts forth pure bhava,

then there is no longer any need to adhere to scriptural rules and

regulations (vaidhi bhakti). One should never consider ruchi (the taste

for devotional service) to be the same as rati (transcendental loving

attachment in devotional service).

 

raganuga bolile-i prapta-rasa jane na

vidhi-sodhya jane kabhu raganuga bole na

 

raganuga-spontaneous devotion; bolile-i-only by talking; prapta-rasa-the

attained mellow; jane na-do not know; vidhi-sodhya-who should be purified

by following regulations; jane-the person; kabhu-anytime; raganuga-on the

platform of spontaneous devotion; bole na-never says.

 

21) Divine rasa can never be factually attained merely by talking of

spontaneous devotion [by claiming "I am a raganuga-bhakta."] A beginning

student who should still be further purified by following the scriptural

injunctions is never said to be on the level of performing spontaneous

loving service unto the Lord.

 

sadhanera purve keha bhavankura paya na

jade sraddha na chadile rati kabhu haya na

 

sadhanera purve-before performing regulated devotion; keha-anybody;

bhava-ankura-the sprout of ecstatic emotions; paya na-is never obtained;

jade-of matter; sraddha-faith; na chadile-not giving up; rati-attachment;

kabhu-anytime; haya na-can never be.

 

22) No one can ever experience the sprouting of pure ecstatic emotions

without first following the regulated injunctions of the scriptures. One

who does not give up materialistic faith can never attain the stage of

spiritual attachment in devotional service.

 

jata-bhava na hoile rasika to' haya na

jada-bhava na chadile rasika to' haya na

 

jata-bhava-the awakening of emotion; na hoile-not happening;

rasika-relisher; to'-then; haya na-can never be; jada-bhava-material

emotion; na chadile-not giving up; rasika-relisher; to'-then; haya na-can

never be.

 

23) If divine ecstatic emotions have not yet awakened, there is no

possibility of one becoming a rasika, a true relisher of devotional

mellows. If materialistic emotions are not entirely rejected, one can

never become a true rasika.

 

mula-dhana rasa-labha rati-vina haya na

gache na uthite kandi vrksa-mule paya na

 

mula-dhana-the original treasure; rasa-labha-the attainment of mellows;

rati-vina-without attachment; haya na-can never be; gache na uthite-not

climbing on the branch; kandi vrksa-mule-clusters of the tree's fruits;

paya na-are never obtained.

 

24) Without first developing pure attachment (rati), the attainment of

devotional mellows (the greatest wealth) can never be possible. Without

first climbing the branch of a tree, the fruits can never be reached.

 

sadhane anartha ache, rasodaya haya na

bhava-kale nama-gane chala-rasa haya na

 

sadhane-in devotional practice; anartha-unwanted obstacles; ache-there are;

rasa-udaya-the arising of mellows; haya na-can never be; bhava-emotion;

kale-at the time; nama-gane-by the singing of the holy names;

chala-rasa-the mood of cheating; haya na-can never be.

 

25) If one still has unwanted material impediments (anarthas) present in

their performance of devotional service (sadhana), then rasa can never

truly awaken. When the holy name of the Lord is chanted from the platform

of pure ecstatic emotions (bhava), then the cheating mood born of

pretentious devotional mellows can never be present.

 

siddhanta vihina hoile krsne citta lage na

sambandha-hinera kabhu abhideya haya na

 

siddhanta vihina-bereft of truthful conclusions; hoile-being; krsne-for

Lord Krishna; citta-the heart; lage na-is not fixed; sambandha-hinera-of one

bereft of a relationship; kabhu-anytime; abhideya-activities performed in

relationship; haya na-can never be.

 

26) Without knowledge of transcendental truth (siddhanta), no one's heart

can ever be spiritually attuned with Lord Krishna. If one lacks knowledge of

his relationship with Krishna (sambandha), then the proper execution of

devotional service in relationship to Him (abidheya) is impossible.

 

sambandha-vihina jana prayojana paya na

ku-siddhante vyasta jana krishna-seva kore na

 

sambandha-vihina-bereft of relationship; jana-a person; prayojana-the

ultimate goal of life; paya na-is never obtained; ku-siddhante-by faulty

conclusions; vyasta-perplexed; jana-a person; krishna-seva-the service of

Lord Krishna; kore na-does not do.

 

27) One who lacks knowledge of sambandha, the relationship between Krishna

and the living entities, can never attain prayojana, the supreme goal of

life [namely pure love of Godhead, Krishna-prema.] One who is distracted by

bogus philosophical conclusions about devotional service (ku-siddhanta) is

not performing actual devotional service to Shri Krishna.

 

siddhanta-alasa jana anartha to' chade na

jade krishna bhrama kori' krishna-seva kore na

 

siddhanta-alasa-lazy in philosophical truth; jana-a person;

anartha-obstacles; to'-then; chade na-cannot give up; jade-in matter;

krishna bhrama kori'-mistaking Lord Krishna; krishna-seva-the service of Krishna;

kore na-can never do.

 

28) One who is lazy in properly understanding the Vaishnava philosophical

conclusions can never become free from anarthas, the unwanted bad habits

and philosophical misconceptions that impede devotional service. One who

mistakes Krishna as belonging to the material plane can never render actual

service to the Lord.

 

krishna-name bhakta kabhu jada-buddhi kore na

anartha na gele name rupa dekha deya na

 

krishna-name-for the holy name of Lord Krishna; bhakta-the devotee;

kabhu-anytime; jada-buddhi-material intelligence; kore na-does not do;

anartha-obstacles; na gele-not going away; name-by chanting the holy name;

rupa-the form of the Lord; dekha deya na-is not given a glimpse.

 

29) The genuine devotee never maintains materialistic conceptions about the

holy name of Krishna. If the deviations that impede devotional service

(anarthas) have not been expelled, then the chanting of the holy name will

never reveal the beautiful form of the Lord.

 

anartha na gele name guna bujha jaya na

 

anartha na gele name krishna-seva haya na

 

anartha-obstacles; na gele-not going away; name-by chanting the holy names;

guna-the transcendental qualities of the Lord; bujha jaya na-cannot be

understood; anartha-obstacles; na gele-not going away; name-by chanting

the holy names; krishna-seva-the service of Krishna; haya na-can never be.

 

30) As long as anarthas remain, then the chanting of the holy name will

never produce an understanding of the transcendental qualities of the

Lord. As long as anarthas remain, then the chanting of the holy name will

never factually engage one in Krishna's service.

 

rupa-guna-lila-sphurti nama chada haya na

rupa-guna-lila hoite krishna-nama haya na

 

rupa-guna-lila-sphurti-revelation of the Lord's form, qualities and

pastimes; nama chada-without the holy name; haya na-can never be;

rupa-guna-lila hoite-from the Lord's form, qualities and pastimes;

krishna-nama-the holy name of Krishna; haya na-can never be.

 

31) Revelations of the Lord's transcendental form, qualities, and pastimes

are never manifest in the absence of His holy name. The holy name of Krishna

is never separated from His transcendental form, qualities or pastimes.

 

rupa hoite nama-sphurti, guru kabhu bole na

guna hoite nama-sphurti, guru kabhu bole na

 

rupa hoite-from the Lord's form; nama-the holy name; sphurti-revelation;

guru-the spiritual master; kabhu-anytime; bole na-never says; guna

hoite-from His qualities; nama-the holy name; sphurti-revelation; guru-the

spiritual master; kabhu-anytime; bole na-never says.

 

32) The genuine spiritual master never asserts that the revelation of the

Lord's holy name is separate from His form. The genuine spiritual master

never claims that the revelation of the Lord's holy name is separate from

His qualities.

 

lila hoite nama-sphurti, rupanuga bole na

nama-nami dui vastu, rupanuga bole na

 

lila hoite-from the Lord's pastimes; nama-the holy name;

sphurti-revelation; rupanuga-follower of Rupa Gosvami; bole na-never says;

nama-nami-the holy name and He Who is named; dui vastu-two separate

things; rupanuga-follower of Rupa Gosvami; bole na-never says.

 

33) The true followers of Shrila Rupa Gosvami (rupanugas) never claim that

the revelation of the Lord's holy name is separate from His pastimes. The

rupanugas never teach that the holy name of Krishna and Krishna Himself are

two separate things.

 

rasa age, rati pache, rupanuga bole na

 

rasa age, sraddha pache, guru kabhu bole na

 

rasa-mellow; age-beforehand;, rati-attachment; pache-afterward;

rupanuga-follower of Rupa Gosvami; bole na-never says; rasa-mellow;

age-beforehand; sraddha-faith; pache-afterward; guru-the spiritual master;

kabhu-anytime; bole na-never says.

 

34) The true followers of Shrila Rupa Gosvami never say that the stage of

realizing transcendental mellows (rasa) precedes the development of loving

devotional attachment (rati). The bonafide spiritual master will never

profess that the realization of such mellows precedes the development of

pure faith (sraddha).

 

rati age, sraddha pache, rupanuga bole na

 

krama patha chadi' siddhi rupanuga bole na

 

rati-attachment; age-beforehand;, sraddha-faith; pache-afterward;

rupanuga-follower of Rupa Gosvami; bole na-never says; krama patha

chadi'-neglecting the proper successive order; siddhi-perfection;

rupanuga-follower of Rupa Gosvami; bole na-never says.

 

35) The followers of Shrila Rupa Gosvami never preach that transcendental

attachment is reached before one develops pure faith. The rupanugas never

teach that the perfection of devotion (siddhi) can be reached by

abandoning the consecutive order of developmental stages on the path.

 

mahajana-patha chadi' navya-pathe dhaya na

 

aparadha-saha nama kakhana-i haya na

 

mahajana-patha-the path shown by the great souls; chadi'-renouncing;

navya-pathe-on a new path; dhaya na-do not run; aparadha-saha-with

offenses; nama-the holy name; kakhana-i-at any time; haya na-can never be.

 

36) The followers of Shrila Rupa Gosvami never leave the path of the great

devotees (mahajanas) and run to pursue a "new" path. One who commits

offenses can never realize the holy name of Krishna at any time.

 

name prakrtartha-buddhi bhakta kabhu haya na

 

aparadha-yukta nama bhakta kabhu laya na

 

name-in the holy name; prakrta-artha-buddhi-mentality of material

interpretation; bhakta-the devotee; kabhu-anytime; haya na-can not be;

aparadha-yukta-invested with offenses; nama-the holy name; bhakta-the

devotee; kabhu-anytime; laya na-does not take.

 

37) The Lord's devotee never interprets the holy name with any mundane,

materialistic conception. The devotee never chants the holy name of the

Lord in an offensive manner.

 

namete prakrta-buddhi rupanuga kore na

 

krishna-rupe jada-buddhi rupanuga kore na

 

namete-in the holy name; prakrta-buddhi-mundane mentality;

rupanuga-follower of Rupa Gosvami; kore na-does not do; krishna-rupe-in

Krishna's form; jada-buddhi-material intelligence; rupanuga-follower of Rupa

Gosvami; kore na-does not do.

 

38) The followers of Shrila Rupa Gosvami never ascribe material qualities to

the holy name by means of mundane intelligence. The followers of Shrila

Rupa Gosvami never consider the Lord's transcendental form as material

because they don't possess materialistic mentality.

 

krishna-gune jada-buddhi rupanuga kore na

 

parikara-vaisistyake prakrta to' jane na

 

krishna-gune-in Krishna's qualities; jada-buddhi-mundane intelligence;

rupanuga-follower of Rupa Gosvami; kore na-does not do;

parikara-vaisistyake-the characteristics of the Lord's associates;

prakrta-material; to'-certainly; jane na-do not know.

 

39) The followers of Shrila Rupa Gosvami never analyze the Supreme Lord's

qualities with material intelligence. The followers of Shrila Rupa Gosvami

never consider the characteristics of the Lord's associates and

paraphernalia to be mundane.

 

krishna-lila jada-tulya rupanuga bole na

 

krsnetara bhogya-vastu krishna kabhu haya na

 

krishna-lila-the pastimes of Krishna; jada-tulya-equal to matter;

rupanuga-follower of Rupa Gosvami; bole na-never says; krishna-itara-lower

than Krishna; bhogya-vastu-item for enjoyment; krishna-Lord Krishna;

kabhu-anytime; haya na-can never be.

 

40) The followers of Shrila Rupa Gosvami never equate the Lord's

transcendental pastimes with materialistic activities. Lord Krishna never

becomes a mere object of sense gratification that is lower in quality than

Himself.

 

jadake anartha chada ara kichu mane na

 

jadasakti-base rase krishna-jnana kore na

 

jadake-matter; anartha-obstacles; chada-giving up; ara kichu-anything more;

mane na-do not consider; jada-asakti-base-under the sway of attachment to

matter; rase-by the mellow; krishna-jnana-knowledge of Krishna; kore na-does

not do.

 

41) One should never consider other than the following: Everything made of

matter is an anartha and should be rejected. Transcendental knowledge of

Lord Krishna can never be obtained through any mellow that is controlled by

attachment to matter.

 

krishna-nama, krishna-rupa-kabhu jada bole na

 

krishna-guna, krishna-lila-kabhu jada bole na

 

krishna-nama, krishna-rupa-the holy name of Krishna and the formof Krishna;

kabhu-anytime; jada-material; bole na-never says; krishna-guna,

krishna-lila-the qualities of Krishna and the pastimes of Krishna;

kabhu-anytime; jada-material; bole na-never says.

 

42) One should never say that Krishna's holy name or transcendental form are

mundane. One should never say that Krishna's divine qualities or sublime

pastimes are mundane.

 

jada-rupa anarthete krishna-bhrama kore na

 

krishna-nama-rupa-gune jada-buddhi kore na

 

jada-rupa-material form; anarthete-in the impediment;

krishna-bhrama-mistaking for Lord Krishna; kore na-does not do; krishna-nama-the

holy name of Krishna; rupa-His form; gune-and His quality;

jada-buddhi-mundane intelligence; kore na-does not do.

 

43) One should never become bewildered by the anartha of material bodies

and mistake Lord Krishna's form to also be a material body. One should never

try to analyze the Lord's divine names, forms, and qualities with

materialistic intelligence.

 

nama-rupa-guna-lila jada boli' mane na

 

jada-nama-rupa-gune krishna kabhu bole na

 

nama-rupa-guna-lila-Krishna's name, form, qualities and pastimes;

jada-material; boli'-saying; mane na-never consider;

jada-nama-rupa-gune-of material name, form or quality; krishna-Lord Krishna;

kabhu-anytime; bole na-never says.

 

44) One should never consider any of Krishna's transcendental names, forms,

qualities or pastimes to be mundane. Similarly, one should never claim

that any material names, forms or qualities could be Krishna's .

 

jada-sunya aprakrta nama chada bole na

 

jada-sunya aprakrta rupa chada dekhe na

 

jada-sunya-free from matter; aprakrta-transcendental; nama-the holy name;

chada-other than; bole na-never says; jada-sunya-free from matter;

aprakrta-transcendental; rupa-form; chada-other than; dekhe na-do not see.

 

45) Other than the pure transcendental names of Krishna, which are completely

free from all material contact, nothing else should be spoken. Other than

the pure transcendental forms of Krishna, which are completely free from all

material contact, nothing else should be seen.

 

jada-sunya aprakrta guna chada sune na

 

jada-sunya aprakrta lila chada seve na

 

jada-sunya-free from matter; aprakrta-transcendental; guna-quality;

chada-other than; sune na-do not hear; jada-sunya-free from matter;

aprakrta-transcendental; lila-pastimes; chada-other than; seve na-do not

serve.

 

46) Other than the pure transcendental qualities of Krishna, which are

completely free from all material contact, nothing else should be heard.

Other than the pure transcendental pastimes of Krishna, which are completely

free from all material contact, nothing else should be served.

 

anartha thakara kale jada-rupe maje na

 

anartha thakara kale jada-gune mise na

 

anartha-obstacles; thakara kale-at the time of remaining; jada-rupe-with

material form; maje na-should not be charmed; anartha-obstacles; thakara

kale-at the time of remaining; jada-gune-with material qualities; mise

na-should not be mixed.

 

47) While still contaminated with anarthas, the bad habits and

philosophical misconceptions that impede devotion, one should never become

charmed by mundane forms. As long as these impediments remain, one should

never mix [their devotional service] with the impurity of mundane

qualities.

 

anartha thakara kale jada-lila bhoge na

 

anartha thakara kale suddha-nama chade na

 

anartha-obstacles; thakara kale-at the time of remaining; jada-lila-mundane

pastimes; bhoge na-should not enjoy; anartha-obstacles; thakara kale-at

the time of remaining; suddha-nama-the pure holy name; chade na-should not

be rejected.

 

48) While still contaminated with anarthas, one should never try to enjoy

materialistic pastimes. As long as these impediments remain, one should

never give up trying to purely chant the holy name of Krishna.

 

anartha thakara kale rasa-gana kore na

 

anartha thakara kale siddhi-labdha bole na

 

anartha-obstacles; thakara kale-at the time of remaining; rasa-gana-songs

of the Lord's mellows; kore na-should not do; anartha-obstacles; thakara

kale-at the time of remaining; siddhi-labdha-attained perfection; bole

na-never says.

 

49) While still contaminated with anarthas, one should never sing songs

glorifying transcendental mellows. As long as these impediments remain,

one should never state that siddhi has been attained.

 

anartha thakara kale lila-gana kore na

 

anartha-nivrtti-kale nama jada bole na

 

anartha-obstacles; thakara kale-at the time of remaining; lila-gana-songs

of the Lord's pastimes; kore na-should not do; anartha-nivrtti-kale-at the

time of vanquishing the impediments; nama-the holy name; jada-mundane;

bole na-never says.

 

50) While still contaminated with anarthas, one should never sing songs

about the Lord's confidential pastimes. After these impediments are

purified (anartha-nivrtti), one never speaks of the holy name of Krishna as

if it were a mundane sound vibration.

 

anartha-nivrtti-kale rupe jada dekhe na

 

anartha-nivrtti-kale gune jada bujhe na

 

anartha-nivrtti-kale-at the time of removing obstacles; rupe-the form of

the Lord; jada-as material; dekhe na-does not see; anartha-nivrtti-kale-at

the time of removing obstacles; gune-the Lord's qualities; jada-as

material; bujhe na-does not understand.

 

51) After the anarthas are removed, material attributes are no longer seen

in the transcendental forms of Krishna. When such impediments are removed,

material attributes are no longer perceived in His pure qualities.

 

anartha-nivrtti-kale jada lila seve na

 

rupanuga guru-deva sisya-himsa kore na

 

anartha-nivrtti-kale-at the time of removing obstacles; jada-material;

lila-pastimes; seve na-does not serve; rupanuga-follower of Rupa Gosvami;

guru-deva-spiritual master; sisya-to the disciple; himsa-harm; kore

na-does not do.

 

52) After the unwanted impediments are removed, one never serves mundane

pastimes. The true spiritual masters in the line of Shrila Rupa Gosvami,

who are known as rupanuga guru-deva, never abuse their own disciples in

any way.

 

guru tyaji' jade asa kabhu bhakta kore na

 

mahajana-pathe dosa kabhu guru deya na

 

guru tyaji'-rejecting the spiritual master; jade asa-aspirations for

material enjoyment; kabhu-anytime; bhakta-the devotee; kore na-does not

do; mahajana-pathe-with the path of the great souls; dosa-faults;

kabhu-anytime; guru-the spiritual master; deya na-never gives.

 

53) The true disciple never rejects the spiritual master because of their

own desires for material enjoyment. The genuine spiritual master never

finds fault with the devotional path shown by the great devotees

(mahajanas).

 

guru-mahajana-vakye bheda kabhu haya na

 

sadhanera pathe kanta sad-guru deya na

 

guru-mahajana-vakye-in the statements of the spiritual masters and the

great souls; bheda-difference; kabhu-anytime; haya na-can never be;

sadhanera pathe-on the path of practicing devotion; kanta-thorn;

sad-guru-the bonafide spiritual master; deya na-does not put.

 

54) There can never be any difference between the explanations of the

bonafide spiritual master and the teachings of the great devotees

(mahajanas). The pure spiritual master never puts thorn-like deterrents on

the path of one's execution of practical devotional service (sadhana).

 

adhikara avicara rupanuga kore na

 

anartha-anvita dase rasa-siksa deya na

 

adhikara-qualification; avicara-without considering; rupanuga-follower of

Rupa Gosvami; kore na-does not do; anartha-anvita-infested with obstacles;

dase-to the servant; rasa-siksa-instructions concerning mellows; deya

na-does not give.

 

55) The followers of Shrila Rupa Gosvami are never neglectful in assessing

anyone's spiritual qualifications. The followers of Shrila Rupa Gosvami

never instruct a servant who is engrossed in material impediments about

the science of intimate devotional mellows.

 

bhagavata padya boli' ku-vyakhya to' kore na

 

loka-samgrahera tare krama-patha chade na

 

bhagavata padya-verses of the Shrimad-Bhagavatam; boli'-reciting;

ku-vyakhya-false explanation; to'-certainly; kore na-does not do;

loka-samgrahera tare-for collecting followers; krama-patha-the systematic

approach; chade na-do not reject.

 

56) The true devotees of the Lord never recite the verses of

Shrimad-Bhagavatam and offer bogus interpretations. For the sake of

attracting larger numbers of followers, true devotees never abandon the

correct systematic practices of devotional service.

 

na uthiya vrksopari phala dhari' tane na

 

rupanuga krama-patha vilopa to' kore na

 

na uthiya-not climbing; vrksa-upari-upon the tree; phala dhari'-grasping

the fruit; tane na-do not tug; rupanuga-follower of Rupa Gosvami;

krama-patha-the systematic path; vilopa-abolish; to'-certainly; kore

na-does not do.

 

57) One should never climb into a tree, grasp the unripe fruits and

forcibly pull them off. Similarly, the followers of Shrila Rupa Gosvami

never abolish the initial systematic process of devotional service.

 

anarthake 'artha' boli' ku-pathete laya na

 

prakrta-sahaja-mata aprakrta bole na

 

anarthake-the obstacles; 'artha' boli'-calling them useful; ku-pathete-on

the false path; laya na-does not accept; prakrta-sahaja-mata-the mentality

of the cheap materialistic imitators; aprakrta-transcendental; bole

na-never says.

 

58) One should never mistakenly call material obstacles "useful for

devotional service", thereby following the wrong path. One should never

say that the mundane opinions of the prakrta-sahajiyas (cheap

materialistic impostors) are aprakrta (transcendental).

 

anartha na gele sisye jata-rati bole na

 

anartha-visista sisye rasa-tattva bole na

 

anartha-obstacles; na gele-not going away; sisye-to the disciple;

jata-rati-the blossoming of attachment; bole na-never says;

anartha-visista-infested with impediments; sisye-to the disciple;

rasa-tattva-truths about mellows; bole na-never says.

 

59) The disciple is never said to have developed deep devotional attachment

(rati) as long as impediments (anarthas) are not removed. The disciple who

is still contaminated with these impediments is never taught the science

of intimate devotional mellows (rasa-tattva).

 

asakta komala-sraddhe rasa-katha bole na

 

anadhikarire rase adhikara deya na

 

asakta-weak; komala-sraddhe-with soft faith; rasa-katha-talks about

mellows; bole na-never says; anadhikarire-unto one who is not qualified;

rase adhikara-the qualification for mellows; deya na-is not given.

 

60) A devotee should never speak on the topics of devotional mellows to one

who has weak, pliable faith. A devotee should never attempt to bestow the

qualification for rasa upon one who is unqualified to receive it.

 

vaidha-bhakta-jane kabhu raganuga jane na

 

komala-sraddhake kabhu rasika to' jane na

 

vaidha-bhakta-jane-devotees practicing devotional rules and regulations;

kabhu-anytime; raganuga-spontaneous devotion; jane na-do not know;

komala-sraddhake-those with weak faith; kabhu-anytime; rasika-relisher;

to'-certainly; jane na-do not know.

 

61) Devotees who are still on the platform of following regulated

scriptural injunctions (vaidha-bhaktas) cannot yet understand anything

about the exalted stage of the raganugas, practitioners of spontaneous

devotional service. Those who possess weak faith cannot yet understand the

realm of the rasikas, relishers of pure transcendental mellows.

 

svalpa-sraddha-jane kabhu jata-rati mane na

 

svalpa-sraddha-jane rasa upadesa kore na

 

svalpa-sraddha-jane-those with little faith; kabhu-anytime; jata-rati-the

awakening of attachment; mane na-are not considered;

svalpa-sraddha-jane-those with little faith; rasa upadesa-instructions

about mellows; kore na-does not do.

 

62) Those who possess little faith are never recognized as being highly

developed in loving devotional attachment. Those who possess little faith

are never to be instructed in topics concerning transcendental mellows.

 

jata-rati prauda-sraddha-sanga tyaga kore na

 

komala-sraddhere kabhu rasa diya seve na

 

jata-rati-awakened attachment; prauda-sraddha-sanga-association of those

with elevated faith; tyaga-renunciation; kore na-does not do;

komala-sraddhere-unto those with little faith; kabhu-anytime; rasa-mellow;

diya-giving; seve na-do not serve.

 

63) When spiritual attachment (rati) is manifest, one never leaves the

company of those endowed with advanced faith. If immature devotees with

pliable faith are presented with a devotional mellow, they will never be

able to properly serve it.

 

krsnera sevana lagi' jada-rase mise na

 

rasodaye kona jive 'sisya-buddhi' kore na

 

krsnera sevana-the service of Krishna; lagi'-for; jada-rase-with mundane

mellows; mise na-does not mix; rasa-udaye-upon the awakening of mellows;

kona jive-unto any soul; 'sisya-buddhi'-the mentality of having disciples;

kore na-does not do.

 

64) One should never mix their activities with the contaminated moods of

materialistic mellows for the purpose of service of Krishna. After rasa has

factually awakened, one never indulges in the mentality of regarding any

other soul as a disciple.

 

rasika-bhakata-raja kabhu sisya kore na

 

rasika-janera sisya ei bhava chade na

 

rasika-bhakata-raja-a king amongst the relisher-devotees; kabhu-anytime;

sisya-disciples; kore na-does not do; rasika-janera-of the

relisher-devotee; sisya-disciple; ei bhava-this mood; chade na-does not

give up.

 

65) The highest devotee, who is like a king among the rasikas expert in

relishing devotional mellows, never thinks that he has disciples. The

students of such a rasika, however, never give up the mood of being the

disciples of this exalted devotee.

 

sadhana chadile bhava udaya to' haya na

 

raganuga janile-i sadhana to' chade na

 

sadhana chadile-giving up regulative devotion; bhava-emotion;

udaya-awakening; to'-certainly; haya na-can never be; raganuga-spontaneous

devotion; janile-i-even though knowing; sadhana-regulated devotion;

to'-certainly; chade na-does not renounce.

 

66) If the preliminary practices of devotional service (sadhana) are

neglected, then the awakening of ecstatic emotions (bhava) can never

occur. Even one who has attained realization of spontaneous devotional

service (raganuga-bhakti) should never give up practicing the regulative

principles of devotional service.

 

bhava na hoile kabhu rasodaya haya na

 

age rasodaya, pare ratyudaya haya na

 

bhava-ecstatic emotion; na hoile-upon not arising; kabhu-anytime;

rasa-udaya-the arising of mellows; haya na-can never be; age-beforehand;

rasa-udaya-the arising of mellows; pare-afterward; rati-udaya-the arising

of attachment; haya na-can never be.

 

67) Without first experiencing bhava, the ecstatic emotions of divine love,

rasa can never arise. The realization of rasa never occurs before the

development of rati, spiritual attachment.

 

age ratyudaya, pare sraddhodaya haya na

 

rasabhista labhi' pare sadhana to' haya na

 

age-beforehand; rati-udaya-the awakening of attachment; pare-afterward;

sraddha-udaya-the awakening of faith; haya na-can never be;

rasa-abhista-mellow-soaked; labhi'-attaining; pare-afterwards;

sadhana-regulative devotion; to'-certainly; haya na-can never be.

 

68) One should never think that rati is awakened first, then sraddha

develops later. After one attains the state of being thoroughly soaked

with rasa, then the need for practicing sadhana vanishes.

 

samagrira amilane sthayi-bhava haya na

 

sthayi-bhava-vyatireke rase sthiti haya na

 

samagrira-of the various elements [namely, the gradually developing stages

of sraddha, then sadhu-sanga, bhajana-kriya, anartha-nivrtti, etc.];

amilane-without combining; sthayi-bhava-permanent relationship [one of the

five eternal mellows of santa, dasya, sakhya, vatsalya, and madhura]; haya

na-can never be; sthayi-bhava-vyatireke-in the absence of sthayi-bhava;

rase-in mellows; sthiti-situation; haya na-can never be.

 

69) In the absence of the necessary constituent elements of the bhakti

process (such as anartha-nivrtti, nistha, ruci, etc.), one can never

become fixed up in their own eternal sthayi-bhava (one of the five

principal mellows). In the absence of sthayi-bhava and its necessary

elements, one can never become situated in their eternal rasa.

 

bhoge mana, jade sraddha cit prakasa kore na

 

name sraddha na hoile jada-buddhi chade na

 

bhoge-in enjoyment; mana-with the mind; jade-in matter; sraddha-faith;

cit-spiritual consciousness; prakasa-manifestation; kore na-does not do;

name-in the holy name; sraddha-faith; na hoile-without coming about;

jada-buddhi-mundane mentality; chade na-does not give up.

 

70) Those whose minds are absorbed in the spirit of enjoyment of matter,

and who possess materialistic faith, can never experience the revelation

of pure spiritual consciousness. Without absolute faith in the Lord's holy

name, one's mundane mentality can never be cast off.

 

jada-buddhi na chadile nama krpa kore na

 

nama krpa na korile lila suna jaya na

 

jada-buddhi-mundane mentality; na chadile-not giving up; nama-the holy

name; krpa-mercy; kore na-does not do; nama-the holy name; krpa-mercy; na

korile-not doing; lila-Krishna's pastimes; suna jaya na-should not be heard.

 

71) One who is reluctant to give up their materialistic mentality will

never receive the mercy of the pure holy name of Lord Krishna. Without first

receiving the mercy of the holy name, one should never listen to

recitations of Krishna's confidential pastimes.

 

namake janile jada, kama dura haya na

 

rupake manile jada, kama dura haya na

 

namake-the holy name; janile jada-understands to be material; kama-lust;

dura-vanquished; haya na-can never be; rupake-Krishna's eternal form; manile

jada-considers as material; kama-lust; dura-vanquished; haya na-can never

be.

 

72) One who thinks that the holy name of Krishna is mundane can never become

free from lust. One who thinks that the transcendental form of Krishna is

mundane can never become free from lust.

 

gunake bujhile jada, kama dura haya na

 

lilake purile jade, kama dura haya na

 

gunake-the Lord's qualities; bujhile jada-understands as material;

kama-lust; dura-vanquished; haya na-can never be; lilake-the Lord's

pastimes; purile jade-filled with matter; kama-lust; dura-vanquished; haya

na-can never be.

 

73) One who thinks that the divine qualities of Krishna are mundane can never

become free from lust. One who thinks that the eternal pastimes of Krishna

are mundane can never become free from lust.

 

name jada-vyavadhane rupodaya haya na

 

name jada-vyavadhane gunodaya haya na

 

name-by chanting the holy name; jada-vyavadhane-by the intervention of

matter; rupa-udaya-the arising of Krishna's form; haya na-can never be;

name-by chanting the holy name; jada-vyavadhane-by the intervention of

matter; guna-udaya-the arising of Krishna's qualities; haya na-can never be;

jada-bhoga-vyavadhane-by the intervention of trying to enjoy matter;

lila-udaya-the arising of Krishna's pastimes; haya na-can never be.

 

74) If one's consciousness is blocked by material conceptions, then Krishna's

pure transcendental form can never be realized by chanting the holy name.

If one's consciousness is blocked by material conceptions, then Krishna's

pure transcendental qualities can never be realized by chanting the holy

name.

 

aparadha-vyavadhane rasa-labha haya na

 

aparadha-vyavadhane nama kabhu haya na

 

aparadha-vyavadhane-by the intervention of offenses; rasa-labha-the

attainment of mellows; haya na-can never be; aparadha-vyavadhane-by the

intervention of offenses; nama-the holy name; kabhu-anytime; haya na-can

never be.

 

75) Due to the blockage of offenses (aparadha), one can never attain the

flow of pure transcendental mellows. Due to the blockage of offenses, one

can never experience the pure holy name of the Lord.

 

vyavahita lila-gane kama dura haya na

 

aparadha-vyavadhane siddha-deha paya na

 

vyavahita-covered; lila-gane-by singing of the Lord's pastimes; kama-lust;

dura-vanquished; haya na-can never be; aparadha-vyavadhane-by the

intervention of matter; siddha-deha-the perfect spiritual body; paya na-is

never obtained.

 

76) One who is covered by offenses may sing the pastimes of the Lord, but

this will never do away with the lust burning in his heart. By the

blockage of offenses, one's eternal spiritual body (siddha-deha) will

never be attained.

 

sevopakarana karne na sunile haya na

 

jadopakarana dehe lila sona jaya na

 

seva-upakarana-the ingredients of service; karne-in the ear; na sunile-not

hearing; haya na-can never be; jada-upakarana-the ingredients of matter;

dehe-in the body; lila-the pastimes of the Lord; sona jaya na-does not

hear.

 

77) If one does not hear the proper details of the devotional science [from

the disciplic succession], then genuine service to the Lord can never be

performed. One absorbed in the various material ingredients of the bodily

concept of life will never be able to hear of the Lord's transcendental

pastimes.

 

sevaya unmukha ha'le jada-katha haya na

 

natuva cin-maya katha kabhu sruta haya na

 

sevaya-for devotional service; unmukha ha'le-being enthusiastic;

jada-katha-mundane talks; haya na-can never be; natuva-otherwise; cit-maya

katha-transcendental talks; kabhu-anytime; sruta-heard; haya na-can never

be.

 

78) When one is enthusiastic for constantly rendering unalloyed devotional

service, there is never any possibility for becoming distracted by idle

talks related to the mundane world. Otherwise, if one is not enthusiastic,

then confidential topics about the all-conscious spiritual world should

never be heard.

 

Thus Ends Prakrta-Rasa Shata-Dushini, A Hundred Warnings Against Mundane

Mellows by Shri Shrila Prabhupada Bhaktisiddhanta Sarasvati Gosvami.