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Prakrita Rasa Shata Dushini
A Hundred Warnings Against Mundane Mellows
by Shrila Bhaktisiddhanta Sarasvati Prabhupada
Translation by Dasharatha Suta dasa
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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
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
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.
Word for Word
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.
Prakrita Rasa Shata Dushini
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
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 prakrita 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 prakrita 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 shiksha deya na
rasa labha kori' sheshe 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.
kritrima 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
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
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
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 shishya 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 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
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 Prakrita-Rasa Shata-Dushini, A Hundred Warnings Against Mundane
Mellows by Shrila Bhaktisiddhanta Sarasvati Gosvami Prabhupada