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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
Translation by Dasaratha-suta dasa
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
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
Your Servant, Dasaratha-suta dasa
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
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
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
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
'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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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.