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Śrī Kṛṣṇa-saṁhitā – Preface

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Śrī Kṛṣṇa-saṁhitā

Preface

I have compiled Śrī Kṛṣṇa-saṁhitā after carefully studying the purport of the Vedic literatures. The truths
concerning Vaiṣṇava philosophy are the topmost substance of Āryan dharma. l have especially discussed
this in this book. Everyone—including the worshipers of Durgā, Sūrya, Gaṇeśa, Śiva, and Viṣṇu—should
accept the contents of this book according to one’s respective qualification. In this book one will also
find the topmost conclusion in brahma-jñāna, impersonal knowledge of the Absolute Truth, and the
principle purport of the religious scriptures is also discussed. Therefore one can find herein discussion on
all branches and sub-branches of Āryan dharma.

In the introduction of this book one will find the historical and geographical considerations of all
religious truths. And in the conclusion we have discussed these truths in modern terminology.

As soon as this book is published, many people will obtain a copy, But I do not feel that many respected
readers will scrutinizingly study it. Śrī Gīta-govinda, compiled by Jayadeva Gosvāmī, is supposed to be
studied only by qualified persons, because one finds in that book verses such as: yadi hari smaraṇe
sarasaḥ manah yadi vilāsa kalāsu kutuhalam ity ādi—”O devotees, if your mind becomes attached to
remembering the characteristics of the Lord, and if your mind becomes curious to understand the
enchanting rāsa-līlā pastimes of the Lord…,” Still, ordinary literary scholars and paṇditas, as well as
people who are attached to love affairs, do not stop reading such books. It is therefore necessary to
speak a few words in this regard.

With folded hands I request the old-fashioned readers to understand that if some conclusion is found
herein that is contrary to their preconceptions, it was written with particular persons in mind. whatever
is written about religious codes, however, should be accepted by all. The conclusions regarding
subsidiary topics will yield the result of purifying some particular persons’ knowledge. There is no profit
or loss for one who believes or disbelieves in the different subject matters described in the introduction
regarding historical incidents and time according to śastric reason and argument. History and the
knowledge of time is a part of Artha-śāstra, economic scriptures. If one considers history and time
according to reason and argument, there will be great benefit for India. By this, one can also hope to
make gradual advancement on the path towards the ultimate goal of life. If reason and argument is
combined with ancient beliefs, then all the accumulated moss of misconceptions will be destroyed, and
in due course of time, the odor of infamy will be eradicated from the people of India; then their
knowledge will regain its health. It is my prayer to the respected professional scholars and devotees to
not disregard this Śrī Kṛṣṇa-saṁhitā after seeing the independent conclusions mentioned in the
introduction. If for no other reason, they will be forced to respect this book because Kṛṣṇa’s names,
qualities, and pastimes are described herein. Śrī Nārada Muni has stated in the Śrīmad Bhāgavatam
(12.12.52):

tad vāg-visargo janatāgha-viplavo

yasmin prati-ślokam abaddhavaty api

nāmāny anantasya yaśo ‘ṅkitāni yat

chṛṇvanti gāyanti gṛṇanti sādhavaḥ

“On the other hand, that literature which is full of descriptions of the transcendental glories of the
name, fame, forms, pastimes, and so on of the unlimited Supreme Lord is a different creation, full of
transcendental words directed toward bringing about a revolution in the impious lives of this world’s
misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard,
sung, and accepted by purified men who are thoroughly honest.”

My request to the modern readers is that they should not become averse to this book just by hearing its
name and the Lord’s Vraja pastimes contained herein. The more one reads this book with faith, the
more one will realize the Absolute Truth. In my opinion, the reader will get better results by first
studying the Introduction, then the Conclusion, and finally the main book.

I gratefully acknowledge Śrī Paṇḍita Dāmodara Vidyāvāgīśa, Śrī Govinda Candra Mahāpātra, Paṇḍita
Śaśībhūṣaṇa Smṛtiratna, and Śrī Paṇḍita Candra Mohana Tarkaratna, who have, from time to time,
helped in editing this book.

Servant of the servants of the Lord,

Akiñcana Śrī Kedāranātha Datta (Bhaktivinoda)

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Kṛṣṇa-saṁhitā

Śrī Kṛṣṇa-saṁhitā – Preface

Śrī Kṛṣṇa-saṁhitā – Introduction Part 1

Śrī Kṛṣṇa-saṁhitā – Introduction Part 2

Śrī Kṛṣṇa-saṁhitā – Introduction Part 3

Śrī Kṛṣṇa-saṁhitā – Chapter 1 – Descriptions of Vaikuṇṭha

Śrī Kṛṣṇa-saṁhitā – Chapter 2 – Descriptions of the Lord’s Energies

Śrī Kṛṣṇa-saṁhitā – Chapter 3 – Descriptions of the Lord’s Incarnations

Śrī Kṛṣṇa-saṁhitā – Chapter 4 – The Pastimes of Lord Kṛṣṇa

Śrī Kṛṣṇa-saṁhitā – Chapter 5 – The Pastimes of Lord Kṛṣṇa

Śrī Kṛṣṇa-saṁhitā – Chapter 6 – The Pastimes of Lord Kṛṣṇa

Śrī Kṛṣṇa-saṁhitā – Chapter 7 – Considerations on Kṛṣṇa’s Pastimes

Śrī Kṛṣṇa-saṁhitā – Chapter 8 – Direct and Indirect Considerations on the Moods of Vraja

Śrī Kṛṣṇa-saṁhitā – Chapter 9 – Achievement of the Lotus Feet of Lord Kṛṣṇa

Śrī Kṛṣṇa-saṁhitā – Chapter 10 – Characteristics of Lord Kṛṣṇa’s Associates

Śrī Kṛṣṇa-saṁhitā – Conclusion

Śrī Kṛṣṇa-saṁhitā - Preface

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Śrī Kṛṣṇa-saṁhitā – Introduction Part 1

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Śrī Kṛṣṇa-saṁhitā

Introduction Part 1
caitanyātmane bhagavate namaḥ

There are two types of literatures—those which bestow artha, or material results, and those which
bestow paramārtha, or spiritual results. Geography, history, astrology, physics, psychology, ayurveda,
microbiology, mathematics, language, poetry, music, logic, yoga, religion, law, architecture, and
weaponry are all included in the first category. Every book aims at revealing a particular subject—that is
its artha, or result. When all results compliment each other and ultimately yield the supreme result, in
the form of the soul’s ultimate destination, that is called paramārtha. The literatures that discuss the
attainment of this supreme result are called paramārthika śāstra, or spiritual literatures.

Many spiritual literatures have been compiled in India and abroad. In India many sages from time
immemorial have compiled various spiritual literatures after duly considering the spiritual topics. Among
them, Śrīmad Bhāgavatam is the topmost. This book consists of 18,000 verses. In this book, the ten
principal subject matters of this world

atra sargo visargaś ca sthānaṁ poṣaṇam ūtayaḥ

manvantareśānukathā nirodho muktir āśrayaḥ

“In the Śrīmad Bhāgavatam there are ten divisions of statements regarding the following: the creation of
the universe, subcreation, planetary systems, protection by the Lord, the creative impetus, the change
of Manus, the science of God, returning home, back to Godhead, liberation, and the summum bonum.”
(Bhāg. 2.10.1)

have been discussed in some places as direct instructions and elsewhere as history. Among these ten
subjects, the last, āśraya, is the paramārtha-tattva, or spiritual subject. The āśraya-tattva, or summum
bonum, is very confidential and unlimited. Although āśraya-tattva is spontaneously manifested to the
living entities, in people’s present conditional state that transcendental subject is very difficult to
comprehend. That is why the compiler of Śrīmad Bhāgavatam was compelled to compassionately and
clearly discuss the other nine truths

daśamasya viśuddhy-arthaṁ navānām iha lakṣaṇam

varṇayanti mahātmānaḥ śrutenārthena cāñjasā

“To isolate the transcendence of the summum bonum, the symptoms of the rest are described
sometimes by Vedic inference, sometimes by direct explanation, and sometimes by summary
explanations given by the great sages.” (Bhāg. 2.10.2)

Such a matchless book has not been properly explained till now. The people of India and other countries
can be divided into two categories—the ass-like and the swan-like. Among these two, the ass-like are in
the majority. The swan-like are in the minority. Swan-like people abstract the purport of the scriptures
for their own advancement and thus benefit themselves. That is why the real purport of Śrīmad
Bhāgavatam has not yet been clearly revealed. I had a great desire to translate Śrīmad Bhāgavatam in
this proper swan-like way, but I have no time to translate this huge work. For this reason I am now
extracting the main purport of this great literature and presenting it in the form of this Śrī Kṛṣṇa-
saṁhitā. As I was not satisfied after writing the verses of this book, I translated them into Bengali. I hope
learned people will always scrutinizingly discuss this book in order to ascertain the spiritual subject
matters.

Everyone has the right to discuss spiritual topics. Yet people are divided into three categories according
to their qualifications

yaś ca mūḍhatamo loke yaś ca buddheḥ paraṁ gataḥ

tāv ubhau sukham edhete kliśyaty antarito janaḥ

“Both the lowest of fools and he who is transcendental to all intelligence enjoy happiness, whereas
persons between them suffer the material pangs.” (Bhāg. 3.7.17).

Those who do not possess independent power of discrimination are in the first category and are called
neophytes, or those with soft faith. They have no alternative to faith. If they do not accept whatever the
compilers of the scriptures write as the order of the Lord, then they fall down. They are qualified only
for understanding the gross meanings of the science of Kṛṣṇa; they have no qualification for
understanding the subtle meanings. Until they gradually advance by good association and instruction,
they should try to advance under the shelter of faith. Those who have not yet succeeded in connecting
faith with argument are second grade, or madhyama-adhikārī. And those who are expert in connecting
these two are perfect in all respects. They are able to attain perfection by utilising material resources in
their independent endeavours. They are called topmost, or uttama-adhikārī. Among these three, it is
necessary to ascertain who is the proper candidate for studying this book. The neophytes are not
qualified, but they can gradually become qualified by attaining a higher stage through good fortune. The
expert topmost persons have no direct need for this book other than to strengthen their own
conclusions. Still, they should discuss this book with due respect in order to benefit the madhyama-
adhikārīs. Therefore, it is the madhyama-adhikārīs who are the proper candidates for studying this book.
All the above-mentioned three categories of people are qualified to study Śrīmad Bhāgavatam, yet most
of the commentaries on this matchless book are composed for the benefit of the neophytes. The
commentators were all swan-like persons, and they have exhibited more compassion towards the
neophytes than towards the madhyamas. Whenever they discuss jñāna, they are referring to brahma-
jñāna, or the impersonal understanding of the Absolute Truth. Therefore, modern speculators are not
benefited. Nowadays many people of our country discuss foreign literature and science with a desire to
scrutinize its significance. They quickly become faithless after observing the indirect presentations

parokṣa-vādo vedo ‘yaṁ bālānām anuśāsanam

karma-mokṣāya karmāṇi vidhatte hy agadaṁ yathā

“Childish and foolish people are attached to materialistic, fruitive activities, although the actual goal of
life is to become free from such activities. Therefore, the Vedic injunctions indirectly lead one to the
path of ultimate liberation by first prescribing fruitive religious activities, just as a father promises his
child candy so that the child will take his medicine.” (Bhāg. 11.3.44)

by the writers of the scripture and the scriptural commentaries that are appropriate for the above-
mentioned neophytes. They then either adopt a different religion or become famous by introducing a
new one. The danger with this is that such people uselessly waste their time inventing a new level of
understanding while leaving aside the previous mahājanas‘ perfect path, which automatically uplifts one
from a lower qualification to a higher one. If there were some literatures appropriate for the
madhyama-adhikārīs to discuss, then no anarthas, or unwanted things, in the form of sub-religion,
cheating religion, or irreligion would have entered India. The principal purpose of this book is to fulfil the
above-mentioned requirement. Actually this book will directly and indirectly benefit all three types of
persons—the uttama, madhyama, and kaniṣṭha. Therefore, they should all respect this book.

Sectarianism is a natural byproduct of the Absolute Truth. When ācāryas first ascertain and instruct the
Truth, it is not polluted with sectarianism. But the rules and regulations received through disciplic
succession regarding the goal and the method of achieving it are changed in due course of time
according to the mentality and locale of the people
yathā-prakṛti sarveṣāṁ citrā vācaḥ sravanti hi

evaṁ prakṛti-vaicitryād bhidyante matayo nṛṇām

pāramparyeṇa keṣāñcit pāṣaṇḍa-matayo ‘pare

“Therefore, because of the different characteristics of the living entities within the universe, there are a
great many Vedic rituals, mantras, and rewards. Due to the great variety of desires and natures among
human beings, there are many different theistic philosophies of life, which are handed down through
tradition, custom, and disciplic succession. There are other teachers who directly support atheistic
viewpoints.” (Bhāg. 11.14.7-8)

A rule that is followed by one society is not necessarily accepted in another society. That is why one
community is different from another. As a community gradually develops more respect for its own
standards, it develops hatred towards other communities and considers their standards inferior. These
sectarian symptoms are seen in all countries since time immemorial. This is prominent amongst
neophytes and found to some extent amongst madhyama-adhikārīs. Amongst uttama-adhikārīs,
however, there is no trace of sectarianism. Adherence to a particular standard is the prominent
symptom of a society. There are three types of standards ālocakagata, ālocanāgata, and ālocyagata.

Ālocakagata is when sectarianists accept some external signs. Examples of ālocakagata are tilaka, neck-
beads, saffron robes, as well as the baptism practiced abroad. The different activities practiced in the
process of worship are called ālocanāgata. Examples of ālocanāgata are sacrifices, austerities, fire
sacrifices, vows, studying scriptures, deity worship, constructing temples, respecting the purity of
various trees and rivers, dressing like sannyāsīs, acting like ācāryas, dressing like brahmacārīs or
gṛhasthas, closing one’s eyes, respecting particular types of books, rules and regulations in eating, and
respecting the purity of particular times and places. The examples of ālocyagata are attributing
personalism or impersonalism on the Supreme Lord, installing deities, exhibiting the mood of an
incarnation of the Lord, speculating on heaven and hell, and describing the future destination of the
soul. The different forms of these spiritual activities create divisions of sectarianism. Differences that
arise from places, times, languages, behaviours, foods, dresses, and natures of various communities are
incorporated within their spiritual practices and gradually make one community so completely different
from another community that even the consideration that everyone is a human being may cease to
exist. Due to these differences there is disagreement, cessation of social intercourse, and fighting, even
up to the point of killing one another. When an ass-like mentality becomes prominent within the
kaniṣṭha-adhikārīs, then they certainly indulge in these things. But if they develop a swan-like mentality,
then they do not take part in quarrels, rather, they endeavour to attain a higher level. Madhyama-
adhikārīs do not quarrel so much about external standards, but they are always attacked by
philosophical disagreements. Sometimes they condemn the standards of neophytes and establish their
own standards as superior. They condemn the neophytes’ deity worship in order to establish the
worshipable Lord as formless

man-māyā-mohita-dhiyaḥ puruṣāḥ puruṣarṣabha śreyo

vadanty anekāntaṁ yathā-karma yathā-ruci

“O best among men, the intelligence of human beings is bewildered by My illusory potency, and thus,
according to their own activities and whims, they speak in innumerable ways about what is actually
good for people.” (Bhāg. 11.14.9).

In such cases, they are also considered ass-like people. Otherwise, if they had a swan-like mentality and
a desire to attain a higher level, they would respect others’ practices and inquire about higher topics.
Contradictions actually arise only due to ass-like mentality. Swan-like persons consider the necessity for
different practices according to one’s qualification, so they naturally become detached from sectarian
quarrels

akiñcanasya dāntasya śāntasya sama-cetasaḥ

mayā santuṣṭa-manasaḥ sarvāḥ sukha-mayā diśaḥ

“One who does not desire anything within this world, who has achieved peace by controlling his senses,
whose consciousness is equal in all conditions and whose mind is completely satisfied in Me finds only
happiness wherever he goes.” (Bhāg. 11.14.13).

In this regard, it should be known that both ass-like and swan-like people are found amongst the
kaniṣṭha-adhikārīs and madhyama-adhikārīs. I do not expect that ass-like people will accept this book
with respect. If neophytes and madhyama-adhikārīs become completely indifferent in regard to the
contradictions found in various practices and try to advance further, then they become swan-like
persons. Then they are our respectable and dear friends. Although swan-like personalities may accept a
particular practice from birth or childhood according to instructions they have received, they
nevertheless remain indifferent and nonsectarian.
The religious principles that will be explained and established in this book are very difficult to name. If
these principles are given a particular sectarian name, then other sects will oppose them. Śrīmad
Bhāgavatam has therefore established sanātana dharma as sātvata dharma, or religious principles
related with the Absolute Truth: dharmaḥ projjhita-kaitavo ‘tra paramo nirmatsarāṇāṁ satāṁ
ityādi–“Completely rejecting all religious activities which are materially motivated, this Bhāgavata
Purāṇa propounds the highest truth, which is understandable by those devotees who are fully pure in
heart…” (Bhāg. 1.1.2).

Another name for these religious principles is Vaiṣṇava dharma. Ass-like Vaiṣṇavas fall into the
categories of Śāktas (followers of Durgā), Sauras (followers of the sun-god), Gāṇapatyas (followers of
Ganeśa), Śaivites (followers of Śiva), and Vaiṣṇavas (followers of Viṣṇu). But swan-like Vaiṣṇavas are non-
sectarian and, therefore, rare. These five types of above- mentioned spiritualists, as found in India, are
named according to their respective qualifications. Human beings have two types of tendencies—
arthika, or material, and paramārthika, or spiritual. Material tendencies include maintaining the body,
constructing a house, marrying, begetting children, studying, earning wealth, material science, factory
work, acquiring and maintaining assets, and accumulating piety. Although there are some similarities
between the activities of humans and animals, the material endeavours of humans are nevertheless
superior to the natural tendencies of animals. If after executing their material activities human beings do
not take shelter of their constitutional activities, then they are called two-legged animals. The
constitutional activities of a pure soul are called one’s sva-dharma, or prescribed activities. The sva-
dharma of a living entity is prominently manifested in his pure state of existence. In the pure state of
existence this sva dharma is present in the form of spiritual activities. All the above-mentioned material
tendencies become successful when dovetailed with spiritual activities, otherwise they cannot
independently help one attain the highest goal

dharmaḥ svanuṣṭhitaḥ puṁsāṁ viṣvaksena-kathāsu yaḥ

notpādayed yadi ratiṁ śrama eva hi kevalam

“The occupational activities a man performs according to his own position are only so much useless
labour if they do not provoke attraction for the message of the Personality of Godhead.” (Bhāg. 1.2.8).

From engagement in material activities up to the awakening of spiritual activities is called the
preliminary stage of God consciousness. From this preliminary stage up to the uttama-adhikārī stage
there are innumerable levels
īṣat sāmmukhyam arabhya prīti sampannatāvadhiḥ

adhikārā hy asaṅkhyeyāḥ guṇāḥ pañca-vidhā matāḥ

“The five qualities, tamaḥ, rajas-tamaḥ, rajaḥ, rajaḥ-sattva, and sattva are generated from people’s five
gross propensities. Scholars have considered these five levels of propensities and qualities from bottom
to top.” (Datta-kaustubha).

Inquiring about the truth of the material world is called Śākta dharma, because the predominating deity
of the material world is goddess Durgā. All behaviour and practice instructed in Śākta dharma is helpful
only in the preliminary stage. Such behaviour and practice is meant to bring one closer to spiritual life,
and materialistic people may be attracted by this only until they begin to inquire about the Supreme
Absolute Truth. Śākta dharma is the living entities’ initial spiritual endeavour, and it is extremely
essential for people of that level. When the preliminary stage is further strengthened, one attains the
next level. One then considers the energy of work and the superiority of heat over dull matter, and he
therefore accepts the sun-god, who is the source of heat, as his worshipable deity. At that time, Saura
dharma is awakened. Later, when one considers even heat as dull matter and animal consciousness as
superior, then the third stage, Gāṇapatya dharma, is attained. In the fourth gross stage, Lord Śiva is
worshiped as the pure consciousness of the living entities, and Śaiva dharma manifests. In the fifth
stage, the consciousness of the living entity worships the supreme consciousness, and thus Vaiṣṇava
dharma is manifest. Generally, there are five types of paramārthika dharmas, or spiritual duties, that
have been known by different names in different countries at different times. If one considers all the
different dharmas that are current in India and abroad, one can see that they certainly fall within these
five categories. The religious principles taught by Mohammed and Jesus Christ are similar to the
religious principles taught by Vaiṣṇava sects. Buddhism and Jainism are similar to Śaiva dharma. This is a
scientific consideration of truths regarding religious principles. Those who consider their own religious
principles as real dharma and others’ religious principles as irreligion or sub-religion are unable to
ascertain the truth due to being influenced by prejudice. Actually, religious principles followed by people
in general are different only due to the different qualifications of the practitioners, but the constitutional
religious principles of all living entities are one. It is not proper for swan-like persons to reject the
religious principles that people in general follow according to their situation. Therefore, with due
respect to the religious principles followed by people in general, we will now discuss the living entities’
constitutional religious principles.

Sātvata-dharma, or non-sectarian Vaiṣṇava dharma, is the living entities’ constitutional, or eternal,

religious principles–oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ–“Those who are spiritually
advanced simply look to the lotus feet of Viṣṇu.” (Ṛg Veda 1.22.20). But the Vaiṣṇava dharma that is
found in the māyāvāda sampradāya is only an indirect imitation of those principles. When such sectarian
Vaiṣṇava dharma becomes transcendental, that is, when it is freed from impersonalism, then it becomes
sātvata-dharma, or religious principles related with the Supreme Truth. The different sampradāyas,
namely dvaita (dualism), dvaitādvaita (simultaneous oneness and difference), śuddhādvaita (purified
oneness), and viśiṣṭādvaita (specific monism) that are found in sātvata-dharma are nothing but
wonderful varieties of sentiments within the Vaiṣṇava science. Actually the various sampradāyas are not
the result of differences in the basic truth. Impersonalism is diametrically opposite to the science of
bhakti. Those Vaiṣṇavas who have accepted impersonalism are not pure Vaiṣṇavas.

It is our duty to consider when and how Vaiṣṇava dharma has manifest in this country [India]. Before we
consider this subject, however, there are many other subjects that have to be resolved. Therefore, we
will first resolve the dates, according to modern considerations, of the main events of India. Later we
will ascertain the dates of the esteemed scriptures. As soon as the dates of the scriptures are
ascertained, then I will explain, according to modern opinion, the history of Vaiṣṇava dharma that is
explained in those scriptures. Although we ourselves consider the dates of the scriptures according to
ancient methods, I will now follow contemporary methods for the benefit of modern people.

The very ancient history of India is covered by the dense darkness of forgetfulness, because there is no
proper sequence in its ancient history. I will establish with a bit of conjecture whatever I can on the
information I have acquired through the four Vedas, the Rāmāyaṇa, the Mahābhārata, and the Purāṇas.
In the beginning, the Āryans lived in a small country named Brahmāvarta, which was situated between
the two rivers—Sarasvatī and Dṛṣadvatī. The present name of Dṛṣadvatī is Kāgāra. The following verse
from the Mahābharata (Vana-parva 83.4) creates some doubts in this regard. Swan-like people should
destroy this doubt through samādhi.

dakṣiṇena sarasvatyā dṛṣadvaty uttareṇa ca

ye vasanti kurukṣetre te vasanti tripiṣṭape

“One who lives in Kurukṣetra, which is south of the Sarasvatī River and north of the Dṛṣadvatī River, lives
in heaven.”.
By discussing the meaning of the name “Brahmāvarta” it is assumed that the Āryans came from another
country to reside therein. We cannot ascertain exactly where they came from, but it is believed that
they came from some northwest country.

In the description of Devī’s tīrtha near Kashmir in the Mahābharata (Vana-parva 82.102) it is stated:

prasūtir yatra viprāṇāṁ śruyate bharatarṣabha

“It is said that brāhmaṇas first came into existence at that place.”

When they came, they were relatively civilised according to the time. There is no doubt about this. Being
proud of their own civilisation, they used to disregard the local natives. It is said that when the Āryans
disregarded the local natives, the natives’ king, Rudradeva, showed the Āryans his prowess by accepting
in marriage the hand of Satī, the daughter of Prajāpati Dakṣa, thus making an alliance with Dakṣa.
Nevertheless, the Āryans were so proud that after the marriage of Satī, they did not respect her or her
husband. That is why Satī hated herself and gave up her body in Dakṣa’s sacrificial arena and thereafter
Śiva with his followers began to heavily torture the Āryans. The brāhmaṇas were later forced to make an
alliance with Śiva by allowing him a share in the sacrifice. Still, in order to maintain their superiority, the
Āryans placed Śiva’s seat in the north-eastern corner of the sacrificial arena. There is no doubt that
Dakṣa’s fire sacrifice took place soon after the Āryans established Brahmāvarta, because the ten
personalities headed by Dakṣa are described as the original Prajāpatis. The wife of Prajāpati Dakṣa was
named Prasūti. She was the daughter of Svāyambhuva Manu, the son of Brahmā. Svāyambhuva Manu
and the Prajāpatis were the original inhabitants of Brahmāvarta. Another son of Brahmā was Marīci,
whose son was Kaśyapa. The son of Kaśyapa was Vivasvan, whose son was Vaivasvata Manu. The son of
Vaivasvata Manu was Ikṣvāku. From this we must conclude that the Sūrya dynasty began with the sixth
generation from Brahmā. At the time of Mahārāja Ikṣvāku, the Āryans were living in a place called
Brahmarṣi. According to modern calculation the above-mentioned six generations enjoyed their
kingdom for two hundred years. Because Brahmāvarta was too small it was expanded within this two
hundred years and called Brahmarṣi. The Āryans were very eager to expand their dynasty, and they had
so many children that Brahmāvarta became too congested to suit their needs. Modern scholars say that
some civilised personalities like Candra were inducted into the Āryan race at that time. According to
their calculation, in those two hundred years there were eight Manus, beginning from Svāyambhuva
Manu up to Vaivasvata Manu. Just after Svāyambhuva Manu, the son of Agni named Svārociṣa Manu
appeared. The grandson of Svāyambhuva Manu was Uttama Manu. He had one brother named Tāmasa
Manu and another brother named Raivata Manu. In the seventh generation from Svāyambhuva Manu
was Cākṣuṣa Manu. Vaivasvata Manu was the fifth generation from Brahmā. Sāvarṇi Manu was the
stepbrother of Vaivasvata. Therefore, all the Manus wound up their activities before the time of Ikṣvāku;
there is no doubt about this. Dakṣa-sāvarṇi, Brahma-sāvarṇi, Dharma-sāvarṇi, Rudra-sāvarṇi, Deva-
sāvarṇi, and Indra-sāvarṇi existed only in the imagination of modern people. If they were historical, then
it is to be understood that they lived in different parts of India within those two hundred years. It is also
stated that the churning of the ocean took place during the time of Cākṣuṣa Manu. Vāmana appeared
during the time of Vaivasvata Manu. After Bali Mahārāja’s sacrifice, all the demons were driven away by
trickery. The kings of the Manu dynasty had their capitals outside Brahmāvarta, but in the beginning
they were not expert in managing their kingdom, education, or family life. Dhanvantari appeared during
the churning of the ocean. The Aśvinī-kumāras also appeared at that time. The poison which emanated
during the churning of the ocean was eliminated by Śiva of the Rudra dynasty. By discussing all these
topics we can understand that in those days the culture of medicine in progress. It is also seen that at
this time the demon Rāhu was cut in two, and thus Rāhu and Ketu were formed. We can understand
from this that the science of astrology was being discussed at that time. It is not believed, however, that
there was a written language during this time. And since there is no written information about that
period, it appears that it lasted for a vast duration of time. In fact, much later, when calculation of time
began, it was said that each Manu enjoyed a rule of seventy mahā-yugas. Among the kings, whoever laid
down laws was called a Manu and was respected by all. There were two reasons why so many Manus
appeared in such a short span of time. The first reason is that there was no written language or books,
so knowledge was transmitted by śruti, or hearing. The other necessary śrutis that were added to the
original śruti were then ascribed to the reigns of the many different Manus. The second reason is that
due to an increase of population, the dwelling areas of the Āryans spread and divided into various areas
with different kings ruling. Thus there were many lawmakers, or Manus. This is the way modern scholars
have described the different durations of Manus. Swan-like people respect whatever substance may be
derived from these topics, but transcendental explanations are often helpful for ass-like people.

parokṣa-vādo vedo `yaṁ bālānām anuśāsanam

“The Vedic injunctions often describe a situation as something else in order to disguise its real nature in
order to guide childish and foolish people who are attached to fruitive activities.” (Bhāg. 11.3.44).

These explanations of transcendental characteristics and divisions of time were accepted in order to
generate firm faith in such peoples’ minds. The great sages accept the existence of different Manus in
order to benefit neophytes and check the fantasies created at various times and places. We will never
say that history and the process of calculating time according to the scriptures is false or imaginary.
Modern scholars have stated that the names of the kings from Ikṣvāku’s time are available. The names
of the kings in the Sūrya dynasty can be accepted with a great deal of certainty. From Ikṣvāku to
Rāmacandra there were 63 generations. If we consider that each king ruled the kingdom for 25 years,
then the time from Ikṣvāku to Rāmacandra comes to 1,575 years. In the ninety-fourth generation of that
dynasty, King Bṛhadbala was killed by Abhimanyu in the Battle of Kurukṣetra. The Battle of Kurukṣetra
took place 2,350 years after the rule of Ikṣvāku. The duration of all Manvantaras together comes to 200
years. Therefore, we will have to accept that the establishment of Brahmāvarta took place 2,550 years
prior to the Battle of Kurukṣetra.

The duration of the Candra dynasty king’s rule is not very clear. From Ilā, who was a contemporary of
Ikṣvāku, through Purūravā and up to Yudhiṣṭhira, 50 generations are described. It is therefore difficult to
accept that Śrī Rāmacandra appeared in the sixty-third generation from Ikṣvāku, yet long before
Yudhiṣṭhira, if there were only 50 generations from Ilā to Yudhiṣṭhira. Vālmīki was a very ancient ṛṣi.
Therefore, his calculations must be more accurate than the calculations of the modern ṛṣis. The kings of
the Sūrya dynasty were very powerful, so their family priests wrote down the duration of their various
kings’ rules. There is no doubt about this. Rather, there is a mistake on the origin of the Candra dynasty.
Perhaps after the kings of the Sūrya dynasty ruled their kingdom for a long period, King Yayāti became
very powerful. Being unable to enter the Sūrya dynasty, Yayāti decided to link his dynasty with the
dynasty of Purūravā Nahuṣa. Yet even after doing this, he and many others from his dynasty were
unable to establish a relationship with the Sūrya dynasty. King Romapāda

romapāda iti khyātas tasmai daśarathaḥ sakhā

śāntāṁ sva-kanyāṁ prāyacchad ṛṣyaśṛṅga uvāha yām

“The celebrated Romapāda was without issue, and therefore his friend Mahārāja Daśaratha gave him his
own daughter, named Śāntā. Romapāda accepted her as his daughter, and thereafter she married
Ṛṣyaśṛṅga.” (Bhāg. 9.23.7-8)

The friend of Daśaratha, appeared in the fourteenth generation from Purūravā, in the dynasty of Anu,
the son of Yayāti. Kārtavīryārjuna was born in the sixteenth generation from Purūravā, in the dynasty of
Yadu. He was the enemy of Paraśurāma. From this it is understood that King Yayāti ruled his kingdom
about thirteen or fourteen generations before Rāmacandra. That was the beginning of the Candra
dynasty. That is why they calculate their time in relationship with the Sūrya dynasty.
In the beginning, the kings of the Sūrya dynasty lived on the bank of the Yamunā at the place known as
Brahmarṣi. The tenth king of the Sūrya dynasty, named Śrāvanta, created Śrāvantīpurī. It is stated in the
Rāmāyaṇa that the city of Ayodhyā was established by Manu. Nevertheless, many people feel that
Vaivasvata Manu lived near the Yamunā and his son, Ikṣvāku, established Ayodhyā and then resided
therein. It is written that Ikṣvāku’s sons lived in Āryāvarta. Vaiśālīpurī was created by King Viśāla, who
was in the twenty-fifth generation from Vaivasvata. The city of Śrāvanti is situated about 60 miles north
of Ayodhyā, the capital of Kośala. The present name of this place is Sāhet Māhet. The city of Vaiśālī is
situated about 28 miles north of Patna. From this it is understood that the kings of the Sūrya dynasty
powerfully ruled their kingdom from the Yamunā to the Kauśikī River, on the western side of the
Ganges. Gradually, when the kings of the Candra dynasty became powerful, the kings of the Sūrya
dynasty became weakened. It is also said that up to the time of Māndhātā the Āryans of the Sūrya
dynasty used to call Mithila and the nearby area around the Ganges as Āryāvarta. But at the time of
Bhagīratha, who came just after King Sagara, the districts adjoining the Ganges up to the ocean were
considered Āryāvarta. Previous to this it was concluded in the scriptures that if an Āryan died outside of
Āryāvarta he would go to hell. At that time Āryāvarta extended only between the Himalayas and the
Vindhyas

āryāvartaḥ puṇya-bhūmis

madhyaṁ vindhya-himālayoḥ

—“The holy land of Āryāvarta is situated between the Vindhya and Himalayan Mountains.” (Śrīdhara
Svāmī).

The descendants of King Sagara gave up their bodies at the place called Mleccha-deśa. In the description
of Bhīma’s conquest of the eastern provinces in the Mahābhārata (Sabhā-parva 30.23) it is stated:

nirjjityajyau mahārāja!baṅga-rājam upādravat

samudrasenaṁ nirjitya candrasenaṁ ca pārthivam

tāmraliptaṁ ca rājānaṁ karvaṭādhi-patiṁ tathā

surāṇāmadhipaṁ caiva ye ca sāgara-vāsinaḥ

sarvān mleccha-gaṇāṁś caiva vijigye bharatarṣabha

“After Bhima defeated the belligerent King Vāsudeva (Pauṇḍraka), he began to attack the kings of
Bengal. Thereafter, Bhimasena, the best of the Bharatas, defeated Samudrasena, Bhūpāla Candrasena,
King Tāmralipta, the King of Karvaṭa, and King Suhma of Bengal. After defeating them, he went to the
shore of the ocean and defeated the mleccha kings there.”, Bengal [presently called Gaṅgā-sāgara], and
until that place was included in Āryāvarta, the descendants of the Sūrya dynasty were condemned. For
this reason, many kings of the Sūrya dynasty—such as Dilīpa, Aṁśumān, and Bhagīratha—worshiped
Brahmā, the head of the ṛṣis, and established the land up to Gaṅgā-sāgara as part of Āryāvarta.
According to modern opinion, those kings spread the glories of the Ganges up to the ocean. Modern
opinion is that it was not the waters of the Ganges that were taken to the ocean, rather it was the
glories of the Ganges that were taken to the ocean. That is why the Manu-saṁhitā (2.22) describes
Āryāvarta as the area between the Himalaya and Vindhya Mountains and stretching from the eastern
ocean to the western ocean.

āsamudrāt tu vai pūrvād āsamudrāt tu paścimāt

tayor evāntaraṁ giryor āryāvartaṁ vidur budhā

The divisions of Āryāvarta and Dākṣiṇātya are thus accepted since the time of Bhagīratha.

Now I will explain the calculations of the four yugas according to modern opinion. Satya-yuga extends up
to the time of King Māndhātā. Tretā-yuga begins after Māndhātā and continues through the rule of Lava
and Kuśa. Dvāpara-yuga then lasts through the Battle of Kurukṣetra. Satya-yuga consists of 650 years,
Tretā-yuga consists of 1,125 years, and Dvāpara-yuga consists of 775 years. In this way the total comes
to 2,550 years. The age of Kali started just before the Battle of Kurukṣetra and has lasted till today about
3,800 years. Those who calculate the yearly pañjikā, or almanac, however, say that in the year 1879,
Kali-yuga had passed 4,979 years. Perhaps the calculation of pañjikās began in order to determine the
timings of vows that are described in the Mahābhārata and other Purāṇas.

yadā devarṣayaḥ sapta maghāsu vicaranti hi

tadā pravṛttas tu kalir dvādaśābda-śatātmakaḥ

“When the constellation of the seven sages is passing through the lunar mansion Maghā, the age of Kali
begins. It comprises 1,200 years of the demigods.” (Bhāg. 12.2.31)
According to the above-mentioned statement, which is in the present tense, it is understood that there
is a 1,179 year discrepancy because people consider the statement applies to the past. Actually,
ārambhāt phala paryantaṁ yāvad ekaika rūpiṇī kriyā saṁsādhyate tāvad vartamānaḥ sa kathyate
—“From the beginning up to the fruition of activities continuously performed is called the present.”
According to the definition of vartamāna, or present, in this verse, it should be accepted that there is a
mistake. Before King Parīkṣit heard the Śrīmad Bhāgavatam, the seven sages enjoyed in the Maghā-
nakṣatra for 33 years 4 months. So from 1,200 years we can subtract 21 years, and 1,179 years remain. If
we deduct this period of 1,179 years from the 4,979 years that the writers of the pañjikās say has passed
in Kali-yuga, then a balance of 3,800 years remains. Swan-like people can write this 3,800 years in their
pañjikā as the time that has passed in Kali-yuga. Vedic scholars, however, do not accept these
conclusions.

In the descriptions of the principle tīrthas of the different yugas, it is mentioned that Kurukṣetra was the
tīrtha for Satya-yuga. Kurukṣetra is situated near Brahmāvarta. Puṣkara, situated near Ajmera, was the
tīrtha for Tretā-yuga. In Dvāpara-yuga, Naimiṣāraṇya was the tīrtha. The present name of Naimiṣāraṇya
is Nimkhāra or Nimsara. It is located about 44 miles northwest of Lucknow on the bank of the Gomatī
River. In the age of Kali, Ganges is the tīrtha. Just as Brahmāvarta, Brahmarṣi-deśa, Madhya-deśa, and
ancient and modern Āryāvarta were gradually established from time to time, similarly the tīrthas were
all spread from Kurukṣetra to Gaṅgā-sāgara during the expansion of the country. According to the
advancement of the intelligence of people in a particular time, different incarnations appear in different
ages. As people advanced in religiosity, the mantras for their deliverance gradually blossomed.

According to modern opinion, some of the major incidents that took place in the 2,550 years prior to
and including the Battle of Kurukṣetra are the sacrifice of Dakṣa, the fight between the demigods and
the demons, the churning of the ocean, the banishment of the demons to Pātālaloka, the killing of King
Vena, the bringing of the Ganges to the ocean, the killing of the kṣatriyas by Paraśurāma, the victory of
Śrī Rāmacandra over Laṅkā, the journey of King Devāpi and Maru to the village of Kalāpa, and the Battle
of Kurukṣetra. Apart from these, the scriptures relate many other incidents that took place.

Modern scholars think that Dakṣa’s fire sacrifice took place immediately after the Āryans established
Brahmāvarta. This strange incident happened due to the Āryan’s pride of their caste and their
unwillingness to maintain a relationship with the local natives. At that time Bhūtanātha Rudra was the
leader of the local natives. Most of the hill areas were under his jurisdiction. Bhuṭān, or Bhūta-sthāna,
Koca-vihāra, or Kucnī-vihāra, and Trivarta, where Kailāsa Mountain is seen, were all under Rudra’s rule.
Even though he was a local native, he was expert in the science of medicine, fighting, and singing. Seeing
his ability, the eleven Rudra kings, who were his representatives, even claimed that he was the supreme
controller. Such a personality as the King of the Rudras could not tolerate the brāhmaṇa’s false ego, so
he forcefully and tactfully married the daughter of Prajāpati Dakṣa, who lived at Kankhala, near
Haridvāra. After Satīdevī left her body, a fierce battle took place between him and the brāhmaṇas. After
the battle, he was given a share of the sacrifice and a seat in the northeast corner of the sacrificial arena.
After that the Āryans made friendship with the powerful local mountain people. Since then, we do not
find any further quarrel between the local mountain people and the brahmarṣis, because the mountain
people respected the brāhmaṇas and the King of the Rudras was counted among the lords of the
Ā[Link] narrating the conclusions and descriptions of the modern scholars regarding Śrī Rudradeva,
I wish to humbly point out to the Śaivite readers that we accept Śrī Mahādeva as jagad-guru and an
incarnation of the Lord. We always aspire for his mercy. By his unreserved mercy, we attain devotion to
Lord Kṛṣṇa.

Although the Āryans no longer quarrelled with the mountain people, many persons from their own
dynasty put forward obstacles on the path of prosperity. The descendants of Kaśyapa, who accepted the
features of snakes and birds, started residing here and there under the subordination of the demigods.
At that time the descendants of Kaśyapa who accepted the features of birds developed intense
animosity towards the snakes. But later the snakes became more powerful, and they ruled many
kingdoms. Gradually the birds became almost extinct. From the womb of Diti, the wife of Kaśyapa, a few
formidable men were born. They were condemned as demons. They became enemies of all good people
by wilfully acting against the brahmarṣis. Eventually they quarrelled with King Indra and established a
separate kingdom. This quarrel became known as the battle between the demigods and the demons.
Almost all the demons lived in the country known as Pañca-nada [the place of five rivers]. Śākala,
Asarara, Narasiṁha, and Multān, or Kāśyapapura, were under their jurisdiction. It is possible that
Prajāpati Kaśyapa, in whose family the demigods and demons were born, lived in the countries of Pañca-
nada and Brahmāvarta. The Prajāpatis lived around Brahmāvarta. At that time Brahmāvarta was the
center of the demigods’ kingdom. Both the Sarasvatī and Dṛṣadvatī Rivers flowed in the demigods’
kingdom. Brahmāvarta is the place that was founded by the demigods between these two rivers

sarasvatī dṛṣadvatyor deva-nadyor yad antaram

taṁ deva-nirmitaṁ deśaṁ brahmāvartaṁ pracakṣate

“The tract of land founded by the demigods between the Sarasvatī and Dṛṣadvatī Rivers is called
Brahmavarta.” (Manu-saṁhitā 2.17).

From the word deva in this verse [see footnote below], it is understood that the demigods were residing
there. The demigods were also sons of Prajāpati Kaśyapa, therefore they are also accepted as Āryans. It
is felt that during the founding of Brahmāvarta, just after the reign of Svāyambhuva Manu, Indra, the
son of Kaśyapa and an expert administrator, was awarded the title of King of the demigods. Those great
souls who were engaged in the administrative work received different posts like Vayu, Varuṇa, Agni,
Yama, and Pūṣā. Later, when others attained those posts, they were also known as Indra, Candra, Vayu,
and Varuṇa. After the reign of Vaivasvata, the demigods became very weak. Their ruling of the kingdom
continued simply in name. Wherever there were sacrifices, they were invited and shown respect. In this
way, after some time the great personalities of Brahmāvarta were no more and they became counted
amongst the heavenly demigods. Their seats and shares in sacrifices of this planet were given to other
invited brāhmaṇas. The demigods then became known as yantras and were invoked by mantras. This is
also seen in Jaimini’s mīmāṁsā philosophy. In the beginning the demigods were the rulers, later they
became the enjoyers of shares of sacrifices, and finally they were established in the scriptures in the
form of mantras. At the time when the demigods were ruling, the demons, born from Kaśyapa’s other
wife, became greedy for the demigods’ kingdom and created many disturbances. The first battle
between the demigods and demons took place at the time of Hiraṇyakaśipu. The churning of the ocean
took place a short time after this battle. During the battle between the demigods and the demons,
Bṛhaspati was Indra’s minister and Śukrācārya was the demons’ minister. Being unable to kill
Hiraṇyakaśipu, the brāhmaṇas brought his son to the demigods’ side with the help of Ṣaṇḍa and
Amarka. Hiraṇyakaśipu was then killed by the strength of providence. The grandson of Hiraṇyakaśipu
was Virocana. During his reign an alliance was made between the demigods and the demons. By
combining the intelligence of the demigods with the strength and industrial knowledge of the demons
the churning of the ocean of knowledge took place, and various excellent items, like scientific opulences
and nectar, were produced. Later, by discussing knowledge of the self, poison, in the form of
renunciation of fruitive work and self-destruction, was produced. Maha-Rudra, who knew the spiritual
science, controlled that poison by the power of science. The demons were tactfully deceived from
obtaining nectar, and therefore another battle took place. The asuras were defeated in this battle, so
they lived contented with their own kingdom for a long time. In the meantime, Bṛhaspati, the spiritual
master of the demigods, was insulted by Indra and went off in seclusion. At this juncture the demons
again lit the fire of war on the instructions of Śukrācārya. With the permission of Brahmā, Indra accepted
Viśvarūpa, the son of Tvaṣṭā, as his priest. Then, with various tactics, Viśvarūpa helped the demigods
defeat the demons. Viśvarūpa used to drink wine, and due to his friendship with the asuras he devised a
plan for the asuras to capture Brahmāvarta in return for a share of the sacrifices. For this reason, Indra
killed him. Viśvarūpa’s father, Tvaṣṭā, thus became angry with Indra and started a revolt. His other son,
Vṛtra, joined the demons and began to harass Indra, and the demigods then decided to take shelter of
Dadhyañca (Dadhīci). After the death of Dadhyañca, Viśvakarmā, with hard labor and scientific methods,
created a vajra, or thunderbolt. Then Indra killed Vṛtra with the help of this vajra, and he became
condemned as the killer of a brāhmaṇa. Along with other brāhmaṇas, Tvaṣṭā exiled Indra for some time.
At that time Indra lived near Mānasa-sarovara. The brāhmaṇas quarrelled among themselves but were
unable to find a proper candidate for the post of Indra. Finally they decided to install Nahuṣa, the
grandson of Purūravā, as the king. In a short time Nahuṣa developed a tendency to neglect the
brāhmaṇas, so the brāhmaṇas reinstalled Indra as the king after sending Nahuṣa back to his previous
duties. The battle between the demigods and the demons took place at Kurukṣetra, near Brahmāvarta.
There is no doubt about this, because Indra killed Vṛtra and went northeast to Mānasa-sarovara to
reside
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Śrī Kṛṣṇa-saṁhitā – Introduction Part 2

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Śrī Kṛṣṇa-saṁhitā

Introduction Part 2

nabho gato diśaḥ sarvāḥ sahasrākṣo viśāmpate

prāg-udīcīṁ diśaṁ tūrṇaṁ praviṣṭo nṛpa mānasam

“O King, Indra first fled to the sky, but there also he saw the woman of personified sin chasing him. This
witch followed him wherever he went. At last he very quickly went to the northeast and entered the
Mānasa-sarovara Lake.” (Bhāg. 6.13.14).

It is also proved that Dadhīci Muni previously lived near Kurukṣetra. Some people say that three raised
hillocks, called Tripiṣṭapa, may be found either at Kurukṣetra or northern Brahmāvarta.
On the instigation of Śukrācārya, the demons gradually became powerful, and because the demigods
were unable to check them, they took the help of Vāmanadeva. By Vāmanadeva’s tactics, the demigods
thus drove King Bali and his followers from the area of Tripiṣṭapa. Perhaps the asuras took a vow to live
on the bank of the River Sindhu, at the place known as Sindhu. At the time of Alexander, there was a city
named Pātāla near the conjunction of the Sindhu River and the ocean. Please see the Atlas of Butler
Sahib. At that time the place was known as Pātāla, because the descendants of the Nāgas resided there.
The descendants of the Nāgas, such as Elāpatra and Takṣaka, resided in that country for many years.
After the asuras resided there for many years, they returned to reside at Tripiṣṭapa. At that time, the
lake known as Elāpatra and the city known as Takṣaśīla were founded. The Nāgas also lived in the
province of Kashmir. Elaborate descriptions of this are found in the Rāja-taraṅgiṇī. King Bali was in the
fifth generation from Kaśyapa. During his reign, the asuras were tactfully exiled to Pātāla.

The topics of King Vena are one of the main subjects of Āryan history. King Vena came in the eleventh
generation from Svāyambhuva Manu. At this point it should be considered where Manu and his
descendants were residing. In some places of the scriptures it is stated that Manu resided in
Brahmāvarta. Manu’s city of Barhiṣmatī was situated south of Brahmāvarta and southwest of
Kurukṣetra. The boundary of Brahmarṣi-deśa was not established at that time, hence the sages
considered Manu’s city as within Brahmāvarta. Actually the city of Manu should be considered as a part
of Brahmarṣi-deśa, as it was situated to the southeast of the Sarasvatī River

tad vai bindusaro nāma sarasvatyā pariplutam

puṇyaṁ śivāmṛta-jalaṁ maharṣi-gaṇa-sevitam

“The holy lake called Bindu-sarovara was flooded by the waters of the River Sarasvatī and resorted to by
hosts of eminent sages. Its holy water was not only auspicious but as sweet as nectar.” (Bhāg. 3.21.39)

ubhayor ṛṣi-kulyāyāḥ sarasvatyāḥ surodhasoḥ

ṛṣīṇām upaśāntānāṁ paśyann āśrama-sampadaḥ

“Along the way he saw the prosperity of the tranquil seers’ beautiful hermitages on both the charming
banks of the Sarasvatī, the river so agreeable to saintly persons.

tam āyāntam abhipretya brahmāvartāt prajāḥ patim

gīta-saṁstuti-vāditraiḥ pratyudīyuḥ praharṣitāḥ

“Overjoyed to know of his arrival, his subjects came forth from Brahmāvarta to greet their returning lord
with songs, prayers, and musical instruments.

barhiṣmatī nāma purī sarva-sampat-samanvitā

nyapatan yatra romāṇi yajñasyāṅgaṁ vidhunvataḥ

kuśāḥ kāśās ta evāsan śaśvad-dharita-varcasaḥ

ṛṣayo yaiḥ parābhāvya yajña-ghnān yajñam ījire

“The city of Barhiṣmatī, rich in all kinds of wealth, was so called because Lord Viṣṇu’s hair dropped there
from His body when He manifested Himself as Lord Boar. As He shook His body, this very hair fell and
turned into blades of evergreen kuśa grass and kāśa [another kind of grass used for mats], by means of
which the sages worshiped Lord Viṣṇu after defeating the demons who had interfered with the
performance of their sacrifices.

kuśa-kāśamayaṁ barhir āstīrya bhagavān manuḥ

ayajad yajña-puruṣaṁ labdhā sthānaṁ yato bhuvam

“Manu spread a seat of kuśas and kāśas and worshiped the Lord, the Personality of Godhead, by whose
grace he had obtained the rule of the terrestrial globe.” (Bhāg. 3.22.27-31).

It is described that Manu visited many sages’ āśramas on both banks of the Sarasvatī when returning to
his abode from the āśrama of Prajāpati Kardama of Bindu-sarovara. Eventually he left the Sarasvatī
before entering his city of Kuśa-kāśa. Another consideration regarding Manu is the question of why he
became a kṣatriya. Brahmā’s sons were called Prajāpatis, and they were all brāhmaṇas. So for what
reason did Svāyambhuva Manu accept an inferior position? Perhaps when the Āryans established
Brahmāvarta there was only one caste. But for increasing the population there was a shortage of
women. They took a boy and a girl from an unknown caste and, after converting them into Āryans, they
married them. They were Svāyambhuva Manu and his wife, Śatarūpā. Their daughters were married to
various sages, and in this way the Āryan dynasty prospered. Considering that it was improper for the
Āryans to openly accept a girl from a non-Āryan family, their parents were first converted into Āryans
and the father was awarded the post of Svāyambhuva Manu. This was the tactic adopted for accepting
their daughters in marriage. Therefore, the sons born from those daughters were not given equal status
with pure Āryans, and they were called kṣatrus. Someone who is able to deliver one from kṣata, or
injury, is called a kṣatru. This is the explanation that is found in Mallinatha’s commentary on the
Raghuvaṁsa. Although the Āryans accepted Manu and his descendants as members of their community,
still, with a desire to keep them separate from the original Āryans that established Brahmāvarta, the
Āryans remained brāhmaṇas and engaging the members of the kṣatriya families for protecting the
brāhmaṇas. The demigods used to reside on the northwestern side of Brahmāvarta as the protectors
from the asuras, who were living in Pañca-nada at the time. The ṛṣis used to live on the banks of the
Sarasvatī. Manu and his descendants resided on the southwestern side of the Sarasvatī, in a place called
Dākṣiṇātya. They protected the brāhmaṇas from the uncivilised castes. The earthly kings were under the
control of the heavenly kings. The demigod Indra was the emperor over all. The place where the
demigods resided was called Tripiṣṭapa, or the place where there are three hillocks. On the northern
side of the peak of those hillocks is the palace of Indra. That palace is protected on each of its eight sides
by Dikpālas. I will not explain the modern opinion on this out of fear of increasing the size of this book.
But I cannot refrain from mentioning one more thing in this regard.

The sons of Kaśyapa, who is the fourth generation from Brahmā, founded the kingdom of the demigods.
From Brahmā to Kaśyapa there were two kingdoms—Manu and Prajāpati. The kingdom of the demigods
was founded later. When the demigods’ kingdom became powerful, then the fighting between the
demigods and the demons began. As the demigods’ kingdom became weaker, Manu’s kingdom became
more powerful. The duration of Svāyambhuva Manu’s rule was not very long. As the kingdom of
Vaivasvata Manu became powerful, the kingdom of Svāyambhuva Manu gradually diminished.
Vaivasvata Manu was the son of Sūrya. But the writers of the scriptures have different opinions about
the name of his mother. Perhaps he was an adopted son, or perhaps he was born of a non-Āryan. That is
why he could not be accepted as a brāhmaṇa, like his brothers, rather he was accepted as a kṣatriya, like
Svāyambhuva Manu. There is no need to further discuss the modern opinion in this regard. In due
course of time, when he saw the demigods’ weakness, King Vena tried his best to disperse them

baliṁ ca mahyaṁ harata

matto ‘nyaḥ ko ‘gra-bhuk pumān

“Offer me all paraphernalia. If you are intelligent, you should know that there is no personality superior
to me, who can accept the first oblations of all sacrifices.” (Bhāg. 4.12.48).
Then the brāhmaṇas, who were the leaders of the demigods, killed him. After massaging his hands, they
found a great personality named Pṛthu and a woman named Arci on either side of his body, and they
handed the kingdom over to Pṛthu for ruling. During Pṛthu’s reign, villages were founded, farming was
introduced, gardens were planted, and many other material facilities were provided

prāk pṛthor iha naivaiṣā pura-grāmādi-kalpanā

yathā-sukhaṁ vasanti sma tatra tatrākutobhayāḥ

“Before the reign of King Pṛthu there was no planned arrangement for different cities, villages, pasturing
grounds, etc. Every thing was scattered, and everyone constructed his residential quarters according to
his own convenience. However, since King Pṛthu plans were made for towns and villages.” (Bhāg.
4.18.32).

If we accept the modern opinion regarding the Ganges, then it may be said that King Bhagīratha of the
Sūrya dynasty performed a great job of spreading the glories of the Ganges up to the ocean, thus
extending the area of Āryāvarta. At that time Āryāvarta extended only as far as Mithila, and the dynasty
of Manu was almost extinct. The kingdoms of the Sūrya and Rudra dynasties were both very powerful at
the time, and they had such an alliance that no general work could go on anywhere in India without
their consent. When King Sagara’s sons were cursed to die near the ocean, it created a bad name for the
Sūrya dynasty. In order to counteract that bad name, King Bhagīratha worshiped Brahmā, the leader of
the demigods, and Śiva, the King of the Rudra kingdom, and thus received permission to make Āryāvarta
prosperous. Bhagīratha then connected the Ganges with the ocean. In the beginning, the Sarasvatī was
the only sacred river. Gradually when the areas around the Yamunā were populated by the Āryans, the
glories of the Yamunā also spread. Then during the time of Bhagīratha, the Ganges became celebrated
as the topmost of all sacred rivers.

Some time after this incident there was a great quarrel between the brāhmaṇas and the kṣatriyas.
During this time the Āryans and the kṣatriyas saw that the demigods’ kingdom had become weak and
they began to neglect them; they even killed many of the prominent ṛṣis. When the brāhmaṇas were
unable to tolerate these incidents, they appointed Paraśurāma as their commander-in-chief and began
to retaliate. Kārtavīryārjuna of the Haihaya dynasty accumulated many kṣatriyas and entered the war
against the brāhmaṇas. Kārtavīrya was killed by Paraśurāma’s unbearable axe. Kārtavīryārjuna had ruled
the city of Māhiṣmatī, on the bank of the Narmadā River. He was so powerful that the non-Āryans from
the Dākṣiṇātya had always remained fearful of him. King Rāvaṇa of Laṅkā did not dare to come to
Āryāvarta out of fear of Kārtavīryārjuna. The brāhmaṇas, however, were not satisfied by killing
Kārtavīrya. They gradually began to fight with the kings of the Sūrya and Candra dynasties. It is said that
Paraśurāma rid the whole world of all kṣatriyas twenty-one times and then gave the world to Kaśyapa to
rule. The purport is that the demigods’ kingdom of Brahmāvarta fell into the hands of the brāhmaṇas of
the Kaśyapa dynasty. When the Kaśyapa dynasty had nearly collapsed and many kings were ruling,
Paraśurāma reestablished the Kaśyapa dynastys’ rule. Learned scholars of that time, however,
considered that the brāhmaṇas were no longer capable of ruling the kingdom, so the kṣatriyas should
rule. Prominent brāhmaṇas and kṣatriya kings had various meetings, out of which the Manu scriptures
were brought into being. Later we will discuss whether those Manu scriptures are still current or not.
Brahmāvarta, or the kingdom of the demigods, was no longer respected by the local people. The
demigods were respected only during sacrifices. That also was simply in the form of names and mantras.
The actual brāhmaṇa communities became highly respected. In this way, although the brāhmaṇas and
kṣatriyas had an alliance between themselves, Paraśurāma again fought with the kṣatriyas out of greed
to capture the kingdom. In the Rāmāyaṇa it is stated that Paraśurāma went to fight Rāmacandra, but he
was defeated and exiled to Mahendra Mountain, near Kanyā-kumārī. The brāhmaṇas assisted
Rāmacandra in achieving this, and thus Paraśurāma became particularly envious of the brāhmaṇas and
created a few kinds of brāhmaṇas in the South. Many brāhmaṇas from the South admit that they were
turned into brāhmaṇas by Paraśurāma. Those brāhmaṇas who lived with Paraśurāma in the province of
Mālābāra preached the Āryan scriptures throughout Dākṣiṇātya. That is how the astrology of Kerala and
other sciences were introduced. The descendants of those brāhmaṇas are still current today; they are
known as Sārasvata brāhmaṇas.

Immediately after this incident, the battle between Rāvaṇa and Rāma took place. Rāvaṇa, the King of
Laṅkā, was very powerful at the time. One ṛṣi from the dynasty of Pulastya left Brahmāvarta and resided
on the island of Laṅkā for some time. The dynasty of Rāvaṇa began after that ṛṣi married a daughter
from the dynasty of Rakṣasa. We can therefore say that Rāvaṇa was half Rakṣasa and half Āryan. Due to
his prowess, King Rāvaṇa gradually captured many of the southern provinces of India. Finally, his
kingdom extended up to the banks of the Godāvarī River, where he appointed two commanders—Khara
and Dūṣaṇa—to guard the border. When Rāma and Lakṣmaṇa built a cottage on the banks of the
Godāvarī, Rāvaṇa thought that the descendants of the Sūrya dynasty were building a fort near his
border in order to attack his kingdom. Considering this, King Rāvaṇa took the help of Mārica, the son of
Tārakā, who was a resident of Bakasara, and kidnapped Sītā. Rāmacandra took the help of people from
Dākṣiṇātya and Kiskinda in order to locate Sītā. Vālmīki was an Āryan poet who had a natural tendency
to tease the people of Dākṣiṇātya. That is why he described the great heroes and friends of Rāma in a
comical way. He described some of them as monkeys, some as bears, and some as Rakṣasas. He even
described them as having tails and being covered with hair. Anyway, during the time of Rāmacandra, the
seed of friendship was sown between the Āryans and the people of Dākṣiṇātya. There is no doubt about
this. The seed later became a large tree, which produced excellent fruits. Otherwise, the people of
Karṇāta, Drāviḍa, Mahārāṣṭra, and Mysore would not have become known as Hindus. Rāmacandra took
the help of the people of those countries to conquer Laṅkā and rescue Sītā.
Modern scholars have also concluded that the battle between the Kauravas and the Pāṇḍavas took place
775 years after the victory of Rāmacandra over Laṅkā. There were no major incidents during this period
except the gradual expansion of the Āryan kingdom. The Āryan kṣatriyas lived in the province of
Vidarbha, or Nagpur, which gradually became known as Mahārāṣṭra. During that time the descendants
of Yadu extended their kingdom from Sauvīra of Sindhu to Māhiṣmatī Chedi of Narmadā to Mathurā of
Yamunā. During the same period the descendants of the Sūrya dynasty became extremely weak. King
Maru of the Sūrya dynasty and King Devāpi of the Candra dynasty both left their kingdoms and went to
the village of Kalāpa (nearby Badarikāśrama). Industry advanced, the position of cities and villages
gradually improved, the language of the Āryans was refined, many sacred places were established in
non-Āryan provinces, and Hastināpura was founded by King Hasti on the bank of the Ganges

adyāpi ca puraṁ hy etat sūcayad rāma-vikramam

samunnataṁ dakṣiṇato gaṅgāyām anudṛśyate

“Even today the city of Hastināpura is visibly elevated on its southern side along the Ganges, thus
showing the signs of Lord Balarāma’s prowess.” (Bhāg. 10.68.54).

With the permission of the demigods, King Kuru established the sacred place named Kurukṣetra in the
country of Brahmarṣi.

The battle between the Kurus and the Pāṇḍavas was a major incident because many different kings of
India gathered there, and after a fierce battle they attained heaven. All the incidents of this battle are
daily topics amongst Indians, so there is no need for any special mention of those incidents herein. It can
only be said that Jarāsandha, the King of Magadha, was killed by Bhīma a short time before the battle.
The kingdom of Magadha was gradually and powerfully increasing. Jarāsandha even tried to curtail the
prestige of Hastināpura in order to increase the prestige of Magadha. Although many kings in the family
line from Parīkṣit ruled a kingdom in the vicinity of the Ganges and Yamunā, still, their kingdom was
under the jurisdiction of the King of Magadha. This is understood because only the names of the
subsequent kings of Magadha are prominent in the Purāṇas.

Now we will have to decide when the battle of Kurukṣetra took place. Mahārāja Parīkṣit was born just
after the battle. From the birth of Parīkṣit up to the coronation of Nandivardhana (the fifth of the
Pradyotana kings) was 1,115 years
ārabhya bhavato janma yāvan nandābhiṣecanam

etad varṣa-sahasraṁ tu śataṁ pañcadaśottaram

“From your birth up to the coronation of King Nanda, 1,115 years will pass.” (Bhāg. 12.2.26).

Cunningham Sahib and others say that the word nandābhiṣeka in the previous footnote verse from the
Śrīmad Bhāgavatam refers to the first of the nine Nandas. But although the respected Śrīdhara Svāmī
also accepts this, he says the number is irrelevant. Therefore, we fearlessly accept this Nanda as
Nandivardhana. Moreover, in the Ninth Canto of the Śrīmad Bhāgavatam it is stated that 20 kings from
the dynasty of Bṛhadratha, beginning from Mārjāri up to Ripuñjaya, would rule for 1,000 years

bārhadrathāś ca bhūpālā

bhāvyāḥ sāhasra-vatsaram

“All of these personalities will belong to the dynasty of Bṛhadratha, which will rule the world for 1,000
years.” (Bhāg. 9.22.49).

The names of those 20 kings are also given in the Twelfth Canto of the Śrīmad Bhāgavatam. Then, after
five Pradyotana kings rule for 138 years and ten Śiśunāga kings rule for 360 years, the nine Nandas will
rule for 100 years. So if we refer to the first of the nine Nandas, it will be about 1,500 years; but if we
deduct the 23 years of Nandivardhana’s rule, then we have the correct figure of 1,115 years. Again

saptarṣīṇāṁ tu yau pūrvau dṛśyete uditau divi

tayos tu madhye nakṣatraṁ dṛśyate yat samaṁ niśi

tenaiva ṛṣayo yuktās tiṣṭhanty abda-śataṁ nṛṇām

te tvadīye dvijāḥ kāla adhunā cāśritā maghāḥ

“Of the seven stars forming the constellation of the seven sages, Pulaha and Kratu are the first to rise in
the night sky. If a line running north and south were drawn through their midpoint, whichever of the
lunar mansions this line passes through is said to be the ruling asterism of the constellation for that
time. Currently, during your lifetime, the Seven Sages are situated in the nakṣatra, in the Śrīmad
Bhāgavatam it is stated that during the reign of King Parīkṣit the constellation of the seven ṛṣis took
shelter in the nakṣatra called Maghā.

When this constellation of the seven ṛṣis crosses the nakṣatras beginning with Maghā through Jyaistha,
then the age of Kali will be 1,200 years old. If that constellation remains 1,200 years in nine nakṣatras,
then the duration in each nakṣatra is 133 years 4 months. When the constellation of the seven sages
goes to the Pūrvāṣāḍha-nakṣatra, another Nanda will become king; then the constellation of the seven
sages must have travelled through the eleven nakṣatras an additional 14 years. If we add 360 years—the
duration of the ten Śiśunāga kings’ rule—to the 1,138 years up to the end of Nandivardhana’s rule, then
the total comes to 1,498 years. Since the duration of the kings’ rule is equal to the duration of the
movement of the seven ṛṣis’ constellation, this further confirms the previous statements. On hearing the
statement that the ṛṣis will remain in the Maghā-nakṣatra for 100 years, many people may think that the
ṛṣis stay in each nakṣatra for 100 years. But the seven ṛṣis were to stay in the Maghā-nakṣatra for 100
years from the time that Śukadeva was speaking to Parīkṣit. If we accept that before Śukadeva spoke to
Parīkṣit the ṛṣis had already stayed in the Maghā-nakṣatra for 33 years 4 months, then there is no longer
any doubt. Therefore, it is correct to say that up to the coronation of Nandivardhana was 1,115 years.
After his rule, during the reign of the other Nandas, Kali became extremely prominent. This is also
confirmed by practical observation. After the fifth generation, Ajātaśatru became the king. During his
reign, Śākyasiṁha preached Buddhism, in the form of knowledge of self-realisation devoid of a
conception of the Infallible [God]

naiṣkarmyam apy acyuta-bhāva-varjitaṁ

na śobhate jñānam alaṁ nirañjanam

kutaḥ punaḥ śaśvad abhadram īśvare

na cārpitaṁ karma yad apy akāraṇam

“Knowledge of self-realisation, even though free from all material affinity, does not look well if devoid of
a conception of the Infallible [God]. What, then, is the use of fruitive activities, which are naturally
painful from the very beginning and transient by nature, if they are not utilised for the devotional
service of the Lord?” (Bhāg. 1.5.12).
The Nandas were like cowherd men and were envious of eternal religious principles. Aśokavardhana
even widely propagated Buddhism. Gradually various castes like Śundhas ruled the kingdom and created
many obstacles in the path of religion. The total duration to the end of the nine Nandas’ rule was 1,598
years. Cāṇakya Paṇḍita killed the last of the Nandas and gave the kingdom to the kings of the Maurya
dynasty. According to some opinions, King Daśaratha, and according to others, Candragupta was the
first king of the Maurya dynasty. During the time of Candragupta, people from Greece visited India first
with Alexandra and later with Seleucus. According to the opinions of Greek literature, the great
dynasties from Siṁhala, and the Buddhist history of Brahma-deśa, Candragupta took the throne 215
years before Christ. From this calculation it may be understood that the battle of Kurukṣetra took place
3,791 years ago from today. Dr. Bentley Sahib calculated the position of the stars mentioned in the
Mahābhārata and decided that the battle of Kurukṣetra took place 1,824 years before Christ. When we
compare his calculation with mine there is a difference of 89 years. So either Bentley Sahib made a
mistake or the 1,000 years duration of the Bārhadrathas’ rule was an approximation that we have to
deduct 89 years from. The future swan-like scholars can determine the correct figures after further
research.

The Mauryas ruled their kingdom for ten generations. It is said in the Śrīmad Bhāgavatam that the total
duration of their rule was 137 years. Aśokavardhana was the most powerful of the Mauryas. He was
Āryan at first, but later he became a Buddhist. He then established many Buddhist pillars throughout
India. During his reign, eight Yavana kings such as Diodotos, Demetrios, and Eucratides captured a
portion of India on the western side of the Sindhu River. It has not been established in which dynasty
the Maurya kings were born. In the description of Nakula’s conquest of the Pañca-nada in the
Mahābhārata (Sabhā-parva 32.4), it is stated:

kārttikeyasya dayitaṁ rohītamupyadravat

tatra yuddhamahaccāsīt śūrair mattamayūrakaiḥ

“Thereafter Nakula arrived at the district surrounding the beautiful Rohita Mountain, which is dear to
Kārttikeya. There Nakula fought with the great kṣatriya kings like Mattamayūra.”.

They were perhaps born in the dynasty of the Mayūras, who resided near the Rohita Mountain on the
western bank of the Vitastā River. Actually they did belong to any of the four standard castes. From the
way they maintained their relationship with the Yavanas it appears they were from an insignificant class
of the Śaka caste. It is also understood that before the Yavanas’ arrival, the Mauryas established their
kingdom at either Mayūrapura or Haridvāra and called themselves Āryans. The name Maurya came from
the name Mayūrapura. Just prior to the Mauryas’ rule, the nine Nandas lived on the western side of the
Sindhu River, at the place known as Āvabṛtya, or Ārābāiṭa. Perhaps the Nandas resembled cowherd
men, because in the Śrīmad Bhāgavatam they are called Vṛṣala. Also, the seven subordinate kings were
described as Ābhīras, or cowherds.

As far as the kingdom of Magadha is concerned, the Śundha dynasties captured the throne just after the
Mauryas’ rule. They then ruled the kingdom for 112 years. Among them, first Puṣpamitra, and then
Agnimitra extended their kingdom from Magadha up to Pañca-nada. In order to tactfully make
friendship with the Āryans, they then started harassing the Buddhists in the city of Śākala, of the Madra
province. They announced that whoever brings the head of a Buddhist sannyāsī would be rewarded with
a hundred coins. After them the kings of the Kānva dynasty ruled Magadha. There were four kings of the
Kānva dynasty who ruled Magadha for a total of 45 years. The duration of their rule is described in the
Śrīmad Bhāgavatam as lasting 345 years, but in the Viṣṇu Purāṇa it is said that Vāsudeva ruled for 9
years, Bhūmimitra ruled for 14 years, Nārāyaṇa ruled for 12 years, and Suśarmā ruled for 10 years. From
this it appears that the statement in the Śrīmad Bhāgavatam may be incorrect. Unfortunately, Śrīdhara
Svāmī also accepted this incorrect statement. Anyway, at this point let us accept that the opinion of the
author of the Bhāgavatam is 45 years. After the Kānva dynasty, the dynasty of Andhra ruled Magadha
for 456 years. The last king of this dynasty was Salomadhi. The rule of the Andhra dynasty ended in 435
A.D.

Among these non-Āryan kings, no one could be accepted as the emperor. Only the kingdom of
Aśokavardhana was particularly large. There is no doubt that the Śundhas and Kānvas were like
plunderers of the Sidhia province. The various types of coins that have been found buried in places like
Kabul, Punjab, and Hindusthan are marked with the signs of the Greek Yavanas and various castes from
the Sidhia province. Coins marked with the names of Haviṣka, Kaniṣka, and Vāsudeva have been found in
the province of Mathurā. From this it is believed that those people ruled Mathurā for some time. From
the time of these kings [Haviṣka, Kaniṣka, and Vāsudeva] the calendar known as Samvat was introduced.
After King Vikramāditya defeated the Śakas by his prowess he became known as Śakāri, or enemy of the
Śakas, and it is sometimes said that he introduced the Samvat calendar. This statement, however, is
difficult to believe, because the writers of the Purāṇas mentioned the names of the kings who ruled the
first five hundred years of the Samvat calendar but did not include Vikramāditya’s name. If
Vikramāditya, the King of Ujjain, had actually ruled at that time, the writers of the Purāṇas would have
certainly glorified him. It is therefore understood that many kings ruled under the name Vikramāditya.
The Vikramāditya who ruled Ujjain became king in the year 592 A.D. In the first century after Jesus Christ
in the city of Śrāvastī there was a Vikramāditya who was an enemy of the Buddhists. King Śālibāhana
was a respectable king from Dākṣiṇātya. The Śakābdā calendar, which he introduced, was widely
accepted in the South. It is said that in 78 A.D. King Śālibāhana harassed the Śakas and established a city
named Śālibāhanapura in the Punjab province. Again it is stated that Śālibāhana had his capital in a place
known as Pāṭhana on the bank of the Narmadā. Therefore, the actual life history of these two kings
[Śālibāhana and Vikramāditya] is still unclear.
Nimicakra came in the sixth generation after King Parīkṣit. He left Hastināpura and resided at Kuśambī,
or Kauśikīpurī. The Pandu dynasty continued up to King Kṣemaka, who comes in the twenty-second
generation from Nimicakra.

The Sūrya dynasty ended with King Dolāṅgula Sumitrā, who appeared in the twenty-eighth generation
after King Bṛhadbala. Therefore, after the reign of Nandivardhana both the Candra and Sūrya dynasties
ended. Kings like the nine Nandas, who became prominent afterwards, were all outcastes. The kings of
the Tailaṅga province of Andhra thereafter conquered and ruled Magadha. It seems that they were from
the Chola dynasty, because when the kings of Andhra ruled Magadha the Chola kings were ruling the
city of Vārāṅgala in Andhra. It is very difficult to confirm whether or not the Chola kings were Āryans,
but due to their behaviour and absence of any relationship with the Sūrya and Candra dynasties it is
assumed that they were outcastes. The Chola kings were originally from the city of Kāñcīnagara of the
Drāviḍa province. They gradually expanded their kingdom up to the banks of the Ganges. When
Paraśurāma lived in the South, he established new brāhmaṇa and kṣatriya communities, including the
Cholas. Anyway, the kings of the Andhra dynasty are mentioned in the Purāṇas.

In the 772 years from 435 A.D. up to 1206 A.D., when the Mohammedan rule began, no emperor ruled
the whole of India. During this time many small kings ruled different provinces of India. Many Āryan and
mixed caste people became very powerful in Kānyakubja, Kashmir, Gujarat, Kāliñjara, and Gauḍa. The
Rajputs of Kānyakubja and Pālas from Gauḍa-deśa became equally powerful. The kings from the Pāla
dynasty ruled their kingdom and accepted the title of Cakravartī. During this time King Vikramāditya of
Ujjain studied many sciences. Harṣavardhana and Viśāladeva were also equally strong. I am not writing
the history of those dynasties, as this book would then become too voluminous. So I stop here. In brief,
the Rajput kings who eventually succeeded the kings of the Sūrya and Candra dynasties were more or
less modern. The writers of the Purāṇas did not glorify them very much.

vrātyā dvijā bhaviṣyanti śūdra-prāyā janādhipāḥ

sindhos taṭaṁ candrabhāgāṁ kauntīṁ kāśmīra-maṇḍalam

bhokṣyanti śūdrā vrātyādy mlecchāś cābrahma-varcasaḥ

tulya-kālā ime rājan mleccha-prāyāś ca bhū-bhṛtaḥ

“At that time the brāhmaṇas will forget all their regulative principles, and the members of the royal
order will become no better than śūdras. The land along the Sindhu River, as well as the districts of
Candrabhāgā, Kauntī, and Kāśmīra will be ruled by śūdras, fallen brāhmaṇas, and meat-eaters. Having
given up the path of Vedic civilisation, they will have lost all spiritual strength. There will be many such
uncivilised kings ruling at the same time, O King Parīkṣit.” (Bhāg. 12.1.36-38).

The Mohammedans ruled over India from 1206 A.D. to 1757 A.D., when they were driven away by the
Englishmen. During the Mohammedan rule India fell into inauspiciousness. Temples were destroyed, the
Āryan blood was polluted in various ways, the standard of varṇāśrama dharma was diminished, and the
discussion of ancient Āryan history was almost stopped.

At present, under the rule of the English, the Āryans are living more peacefully and prosperously. Vedic
history and the glories of the Āryans are again being discussed. There is no longer fear of temples being
destroyed. In brief, we have been delivered from a great calamity.

The modern scholars have discussed whatever incidents I have mentioned so far and divided the history
of India into eight periods, as illustrated in the following chart.

Ruling dynasty’s name Meaning of the name Duration of rule in years Beginning date

1 Prajāpatis Rule of sages 50 463 B.C.

2 Manus Rule of Svāyambhuva Manu and descendants 50 4413

3 Demigods Rule of Indra and others 100 4363

4 Vaivasvata Rule of Vaivasvata and descendants 3465 4263

5 Outcastes Rule of the Ābhīras, Śakas, Yavanas, Khasas, and Andhras 1233 798
B.C.

6 Bratya Rule of the new Āryan castes 771 435 A.D

7 Mohammedans Rule of the Patans and Moghuls 55 1206 A.D.

8 British Rule of the British* 121 1757

I have given only a hint about the rule of India according to modern calculation. Now I will present the
modern opinion regarding the scriptures written by the Āryans. During the rule of the Prajāpatis there
were no scriptures written. There were only a few pleasing words. In the beginning there was only
praṇava; written script was not yet introduced. There was only one syllable with anusvāra added to it
(oṁ). When the Manus’ rule began, other syllables, such as tat sat, appeared. During the rule of the
demigods, ancient mantras were composed by joining small words.

*Note: Śrīla Bhaktivinoda wrote this book in 1888. At that time the English had ruled India for 121 years.
India became independent on 26 January 1950, so the British ruled India for 183 years. Now India is an
independent republic.

The performance of sacrifices began at this time. Gradually ancient poetic meters like Gāyatrī appeared.
Cākṣuṣa Manu appeared in the eighth generation from Svāyambhuva Manu. It is said that Lord Matsya
appeared during his reign and delivered the Vedas. Perhaps during this time many poetic meters and
verses of the Vedas were composed, but all these were only in sound vibration, not written. They were
passed on by hearing. After the Veda had remained in this unwritten state for a long time and the
number of verses gradually increased, it became difficult to grasp. At that time the sages, headed by
Kātyāyana and Āśvalāyana, made memorizing the sūtras of the one Veda easier by composing them
after careful consideration. Still, many other mantras were composed after this. When the one Veda
became greatly expanded, then Vyāsadeva, after duly considering the subjects, divided the Veda into
four and wrote them in book form.

cātur-hotraṁ karma śuddhaṁ prajānāṁ vīkṣya vaidikam

vyadadhād yajña-santatyai vedam ekaṁ catur-vidham

ṛg-yajuḥ-sāmātharvākhyā vedāś catvāra uddhṛtāḥ

“He saw that the sacrifices mentioned in the Vedas were means by which the people’s occupations
could be purified. And to simplify the process he divided the one Veda into four, in order to expand
them among men. The four divisions of the original sources of knowledge [the Vedas] were made
separately.” (Bhāg. 1.4.19-20).

This took place a few years before King Yudhiṣṭhira’s reign. Then Vyāsadeva’s disciples divided those
words among themselves.

tatrarg-veda-dharaḥ pailaḥ sāmago jaiminiḥ kaviḥ

vaiśampāyana evaiko niṣṇāto yajuṣām uta

atharvāṅgirasām asset sumantur dāruṇo muniḥ

“After the Vedas were divided into four divisions, Paila Ṛṣi became the professor of the Ṛg Veda, Jaimini
the professor of the Sāma Veda, and Vaiśampāyana alone became glorified by the Yajur Veda.” (Bhāg.
1.4.21-22).

Those ṛṣis, who were disciples of Vyāsadeva, then divided the four Vedas into different branches so that
people could easily study them.

ta eva vedā durmedhair dhāryante puruṣair yathā

evaṁ cakāra bhagavān vyāsaḥ kṛpaṇa-vatsalaḥ

“Thus the great sage Vyāsadeva, who is very kind to the ignorant masses, edited the Vedas so they
might be assimilated by less intellectual men.” (Bhāg. 1.4.24).

It should be now understood that the Ṛg, Sāma, and Yajur Vedas are the most widely respected and
quoted.

tasmād ṛcaḥ sāma yajuṁsi

“The mantras of the Ṛg, Sāma, and Yajur Veda emanated from the Supreme Lord.” (Maṇḍuka Upaniṣad).

It seems that all the ancient verses were compiled in these three Vedas. But we cannot neglect the
Atharva Veda due to considering it modern, because in the Bṛhad-āraṇyaka Upaniṣad (4.5.11) the
following verse is found:

asya mahato bhūtasya niśvasitam etad yad ṛg-vedo yajur-vedaḥ sāma-vedo ‘tharvāṅgirasa itihāsaḥ
purāṇaṁ vidyā upaniṣadaḥ ślokāḥ sūtrānyānuvyākhyānānyasyai vaitāni sarvāṇi niśvasitāni
“The Ṛg Veda, Yajur Veda, Sāma Veda, and Atharva Veda, the Itihāsas, or histories, the Purāṇas, the
Upaniṣads, the ślokas, or mantras chanted by the brāhmaṇas, the sūtras, or accumulations of Vedic
statements, as well as vidyā, transcendental knowledge, and the explanations of the sūtras and mantras
are all emanations from the breathing of the great Personality of Godhead.”

The Bṛhad-āraṇyaka cannot be considered modern because it was composed before the writings of
Vyāsadeva.

In the above-mentioned verse there is a description of the histories and Purāṇas, which are both Vedic
literatures that contain ancient topics similar to those found in the Vedas. Whatever arguments Jaimini
Ṛṣi presented in order to establish the Vedas as eternal are all for the benefit of the neophytes. Swan-
like personalities should accept the purport of swan-like Jaimini’s teachings. The purport of his teachings
is as follows: All truths discovered are related to the Supreme Lord, therefore they are eternal. Those
who describe the Vedic truths as temporary by citing the examples kikaṭa, naicasaka, and pramaṅgada
are not aspiring to understand the truth. This is Jaimini’s conclusion.

Now I will establish the dating of the smṛti-śāstras according to the opinion of modern scholars. Manu-
saṁhitā is the first and foremost of all smṛtis. There is no evidence that the Manu-saṁhitā was written
during the time of Manu. When Manu became a prominent ruler, the Prajāpatis had him establish and
live in a city named Barhiṣmatī, just outside Brahmāvarta, so that his sons would remain a separate
class. From that time on the Prajāpatis called themselves brāhmaṇas and accepted the Manus as
kṣatriyas. In this way castes other than brāhmaṇas were introduced. Manu also gave due respect to the
brāhmaṇas and arranged for the different occupational duties of the different castes with the help of
ṛṣis such as Bṛghu. The ṛṣis approved Manu’s arrangement. At the time, however, the various
occupational duties were not written down. Later, when the brāhmaṇas and kṣatriyas fought,
Paraśurāma appointed someone from the Bhṛgu dynasty who knew those arrangements to write
everything down in the form of verses. The duties suitable for vaiśyas and śūdras were also included.
About 600 years after the battle of Kurukṣetra the present Manu scriptures were written down with the
assistance of another Paraśurāma, whose position was similar to the original Paraśurāma. That more
recent Paraśurāma had appeared in the dynasty of the Āryans and lived in a southern province. There is
a calendar that was begun from the time of his birth still current in that province. This calendar began
1176 B.C. Based on this calendar, Respected Prasanna Kumar Öhākura wrote in the introduction of his
book, Vivāda-cintāmaṇi, that the scriptures of the Manus were first written at that time. This is wrong,
however, for we find references to the Manu scriptures in the Chāndogya śrutī.

manur vai yat kiñcid avadat tad bheṣajam bheṣajatāyāḥ

“Anything that Manu has said is helpful in a practical way.” (Chāndogya).

The original Paraśurāma was a contemporary of Rāmacandra. There is no doubt that during his time
brāhmaṇas and kṣatriyas entered into an alliance after establishing the system of varṇāśrama. But in the
scriptures of the Manus it is stated that the two oceans were the borders of Āryāvarta, and there are
references to a few castes, such as Cinā, who existed halfway through the Manus’ reign. Therefore, it is
to be concluded that these literatures were expanded at a later date. The conclusion is that the writing
of the Manu scriptures was begun from the time of Manu and continued up to 1176 B.C. Other religious
scriptures were written in various other countries before or after this period.

Although the Rāmāyaṇa is counted as poetry, it can also be called a history. It was written by Vālmīki Ṛṣi,
who was a contemporary of Rāmacandra. We don’t feel that the current Rāmāyaṇa was written by
Vālmīki alone. By considering the conversation between Nārada and Vālmīki and the recitation of the
Rāmāyaṇa in Rāmacandra’s assembly by Lava and Kuśa, it is understood that Vālmīki composed many of
the verses glorifying the characteristics of Rāmacandra in the Rāmāyaṇa, but after some time one
scholar elaborated on Vālmīki’s work. I think that the present day Rāmāyaṇa was propagated after the
composition of the Mahābhārata, because while chastising Jābāli, Rāmacandra accused him of being
polluted by the Śakya philosophy. Please refer to the Sanskrit Rāmāyaṇa printed under the direction of
the King of Burdwan. It is felt that the present day Rāmāyaṇa was written around 500 B.C. It is said that
the Mahābhārata was composed by Vyāsadeva, and there is no objection to this. But it cannot be
accepted that the Vyāsa who divided the Vedas and received the title Vedavyāsa at the time of
Yudhiṣṭhira was the same Vyāsa. The reason for this is that in the Mahābhārata there are descriptions of
kings such as Janmejaya, who ruled after Yudhiṣṭhira. There are specific references about the Manu
scriptures in the Mahābhārata, therefore the present day Mahābhārata must have been written some
time after 1000 B.C.

purāṇaṁ manavo dharmaḥ sāṅgo vedaś cikitsitam

ājñā-siddhāni catvāri na hastavyāni hetubhiḥ

“The Purāṇas, the Manu dharma-śāstras, the Vedas with all their corollaries, and the works on
therapeutical medicine were all written following higher authority and shouldn’t be refuted by logical
argument.” (Mahābhārata).
From this it appears that Vedavyāsa first made a draft of the Mahābhārata, and later on another Vyāsa
elaborated on it and presented that under the name of Mahābhārata. One learned scholar from the
śūdra community named Lomaharṣaṇa recited Mahābhārata before the sages at Naimiṣāraṇya. Perhaps
he created the present day Mahābhārata, because during his time the original 2,400 verses that were
written by Vyāsadeva were expanded to 100,000 verses. Now we have to consider when Lomaharṣaṇa
lived. It is stated that he was killed by Baladeva. From this incident it is to be understood that if one
becomes a learned devotee, he should be respected as a brāhmaṇa even if he is a śūdra. The Vaiṣṇava
community of that time created this incident in order to confirm this statement. Actually that assembly
gathered long after the time of Baladeva. The Lomaharṣaṇa who is said to be Vyāsadeva’s disciple may
not have even been the speaker of that assembly. Maybe Lomaharṣaṇa, the disciple of Vyāsadeva, was
killed while speaking on Vedic history during the time of Baladeva. Much later, even after the
conversation between Janmejaya and Vaiśampāyana, a person named Sauti recited Mahābhārata. The
previous incident was then connected to that recitation in the course of time. Since there is no special
mention of Buddha in the Mahābhārata it is understood that Mahābhārata was recited by Sauti. This
Sauti was the last Vyāsa who composed Mahābhārata. It is understood that he was a resident of
Puśkara, near Ajmer, for in his book on holy places he described Puśkara as the first holy place to be
visited. Before the reign of Ajātaśatru and after the reign of Bṛhadratha’s descendants. If we study the
descriptions of Naimiṣāraṇya, then we come to know that when the peaceful ṛṣis saw the end of the
Candra and Sūrya dynasties, they felt unprotected due to the absence of kṣatriyas. Therefore, they went
to the secluded Naimiṣāraṇya and passed their lives discussing the scriptures. There is one more belief
about the assembly of Naimiṣāraṇya. For some time after the battle of Kurukṣetra and before the
coronation of King Nandivardhana the Vaiṣṇava religion was very prominent. The main conclusion of the
Vaiṣṇavas is that every living entity has a right to cultivate spiritual life. But according to the opinion of
the brāhmaṇas, persons of castes other than brāhmaṇa are ineligible for liberation. Sober persons of
other castes may be born again as brāhmaṇas to endeavour for liberation. Because of these two
conflicting opinions, the Vaiṣṇavas highly regarded the scholars of Sūta Gosvāmī’s line and thus
established them at Naimiṣāraṇya as superior to the brāhmaṇas. Some of the brāhmaṇas there who
were less qualified and controlled by wealth also accepted the scholars of Sūta’s line as superior. Those
less qualified brāhmaṇas defied the doctrines of karma-kāṇḍa and accepted Sūta as their spiritual
master. They took shelter of Vaiṣṇava religious principles, which are the only means of crossing the
influence of Kali, the abode of sin.

kalim āgatam ājñāya kṣetre ‘smin vaiṣṇave vayam

āsīnā dīrgha-satreṇa kathāyāṁ sakṣaṇā hareḥ

tvaṁ naḥ sandarśito dhātrā dustaraṁ nistitīrṣatām

kaliṁ sattva-haraṁ puṁsāṁ karṇa-dhāra ivārṇavam

“Knowing well that the age of Kali has already begun, we are assembled here in this holy place to hear at
great length the transcendental message of Godhead and in this way perform sacrifice. We think that
we have met Your Goodness by the will of providence, just so that we may accept you as captain of the
ship for those who desire to cross the difficult ocean of Kali, which deteriorates all the good qualities of
a human being.” (Bhāg.1.1.21-22).

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Śrī Kṛṣṇa-saṁhitā – Introduction Part 3

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Śrī Kṛṣṇa-saṁhitā

Introduction Part 3

Anyway, that assembly gathered long after the battle of Kurukṣetra. There is no doubt about this.

The Darśana-śāstras, philosophical scriptures, were compiled a short time after the compilation of the
Mahābhārata. There are six prominent philosophical systems current in India—Nyāya, or logic; Sāṅkhya;
Pātañjala, or yoga; Kāṇāda, or Vaiśeṣika; Pūrva-mīmāṁsā, or Karma-mīmāṁsā; and Uttara-mīmāṁsā, or
Vedānta. All these philosophical systems were introduced after Buddhism. The ṛṣis who propounded
these systems first composed these philosophies in sūtras. The Vedic sūtras were compiled to facilitate
easy remembrance, but this was not the case with the sūtras of these philosophical systems. When the
brāhmaṇas were attacked by the mighty Buddhist philosophy, they first compiled the Upaniṣads, which
are the pinnacle of Vedic literature, and thus strengthened their doctrine with logic and argument. The
Buddhists gradually presented many philosophical systems such as Saugata, Mādhyamika, and Yogācāra.
Soon afterwards they entered into intense debate with the brāhmaṇas. The brāhmaṇas then introduced
their six philosophical systems, beginning with Nyāya and Sāṅkhya, keeping them in the form of sūtras
and passing them on only to their disciples. During the time of Rāmacandra some Vedic logic in the form
of Ānvikṣīkī was composed by Gautama Ṛṣi and was current at that time. According to their needs, the
brāhmaṇas composed the present system of Nyāya under Gautama’s name and substituted it for the
previous system. In Gautama’s sūtras there is a tendency to counter the Saugata philosophy.

notpattivināśakāraṇopalabdheḥ. na payasaḥ pariṇāma-guṇāntara prādurbhāvāt

“No, [things are not momentary and created out of nothing] because there is perception of the causes
of generation and destruction. No, the milk [that became yogurt was not destroyed, it] was only
transformed, which means new qualities were manifest.” Gautama–sūtras (3.2.12, 15).

The scriptures of Kaṇāda come under the category of Nyāya scriptures. In the system of Sāṅkhya there
are also many statements against Buddhism. The system of Pātañjala falls under the category of
Sāṅkhya. The Pūrva-mīmāṁsā propounded by Jaimini supports the karma-kāṇḍa system that was
rejected by the Buddhists. Although Vedānta scriptures are the most recent, they have been accepted as
another form of Ānvikṣīkī, since they are based on the Upaniṣads. Therefore, all philosophical scriptures
were written in the 800 years between 400 B.C. to 400 A.D.

The Purāṇas were compiled after the Darśana-śāstras, or philosophical scriptures. The Purāṇas that are
mentioned in the Mahābhārata and Bṛhad–āraṇyaka Upaniṣad are composed of Vedic stories. There are
eighteen in all. The Mārkeṇḍeya Purāṇa is the oldest, because there is no mention of future kings in it.
The Mārkeṇḍeya Purāṇa contains explanations of the Dharma-śāstras, glorifications of the sun-god and
goddess Durgā, and elimination of doubts regarding the Mahābhārata. The story of King Suratha of the
Caitra dynasty is also given. From this it is understood that the Mārkeṇḍeya Purāṇa may have been
written after the kings of the Citranāga dynasty of Choṭanāgapura were defeated by the Kolas [Cholas].
This is confirmed by the word kolāvidvaṁsinaḥ. At that time the brāhmaṇas and kṣatriyas created by
Paraśurāma were very prominent in India. Therefore, it has been concluded that this Purāṇa was written
after 500 A.D. Among the other Purāṇas, the Viṣṇu Purāṇa is the most respected. It was compiled just
after the Mārkeṇḍeya Purāṇa. There is no doubt that the Viṣṇu Purāṇa was composed by a South Indian
scholar because it is stated therein that people should begin their meal with tasty preparations and
finish with bitter preparations. This practice is current in South India. The author of the Viṣṇu Purāṇa has
mentioned in his book the particular system of eating found in his own province. The Āryans, however,
ate sweets at the end of their meal. The Viṣṇu Purāṇa was written about 600 A.D. Other Purāṇas like the
Padma and Skanda Purāṇas were written around 800 A.D., because those Purāṇas contain discussions of
modern philosophies.

māyāvādam asac-chāstraṁ pracchannaṁ bauddham ucyate

mayaiva vihitaṁ devī kalau brāhmaṇa-mūrtinā

[Lord Śiva informed the goddess Durgā, the superintendent of the material world,] “In the age of Kali I
take the form of a brāhmaṇa and explain the Vedas through false scriptures in an atheistic way, similar
to Buddhist philosophy.”

These Purāṇas were written after Śaṅkarācārya preached his philosophy of advaita-vāda, or monism. In
his commentary, he quotes verses from the Viṣṇu Purāṇa, so it is believed that Viṣṇu Purāṇa was written
before his time.

Now we will consider the modern scholars view on the date of the appearance of Śrīmad Bhāgavatam,
the jewel of all scriptures. Not understanding our statements, third-grade people may lose all faith and
consider this scripture a recent work. Therefore, they should not read this section. Actually Śrīmad
Bhāgavatam is not a recent book. It is eternal and ancient like the Vedas. Respected Śrīdhara Svāmī has
confirmed the eternality of the Bhāgavatam by using the words tārāṅkuraḥ sajjaniḥ. Śrīmad Bhāgavatam
has been accepted as the supreme fruit of the Vedic desire tree.

nigama-kalpa-taror galitaṁ phalaṁ

śuka-mukhād amṛta-drava-saṁyutam

pibata bhāgavataṁ rasam ālayaṁ

muhur aho rasikā bhuvi bhāvukāḥ

“O expert and thoughtful men, relish Śrīmad Bhāgavatam, the mature fruit of the desire tree of Vedic
literatures. It emanated from the lips of Śrī Śukadeva Gosvāmī. Therefore, this fruit has become even
more tasteful, although its nectarean juice was already relishable for all, including liberated souls.”
(Bhāg. 1.1.3).

From praṇava (oṁ) came Gāyatrī, from Gāyatrī came the Vedas, from the Vedas came the Brahma-
sūtras, and from the Brahma-sūtras came Śrīmad Bhāgavatam. This Paramahaṁsa–saṁhitā consists of
inconceivable topics in relation with the Supreme Truth that have brightly risen in the form of a sat-cid-
ānanda sun after being reflected through the samādhi of the author. Those who have eyes should see,
those who have ears should hear, and those who have a mind should meditate on the topics of Śrīmad
Bhāgavatam. People who are infected by the blindness of partiality are deprived of the sweet taste of
Śrīmad Bhāgavatam. Let the supremely conscious Lord be merciful by destroying their blindness.

Śrīmad Bhāgavatam has no birth because it is eternal, without beginning or end. Nevertheless, it is
extremely desirable to ascertain when, where, and by whom this literature was manifested according to
modern opinion. Modern scholars have concluded that Vyāsadeva wrote Śrīmad Bhāgavatam on the
bank of the Sarasvatī River under the instructions of Nārada Muni, the knower of the truth. Being
dissatisfied after writing the scriptures, Vyāsadeva presented the Śrīmad Bhāgavatam after visualising
the Absolute Truth through samādhi. He presented Śrīmad Bhāgavatam for the benefit of third-class
people, who are unable to understand the deep meaning of a subject. Those great personalities who
wrote the scriptures were all known as Vyāsas, and they were all respected by people in general. In this
regard, the title Vyāsa indicates all Vyāsas, beginning from Vedavyāsa up to the Vyāsa who wrote Śrīmad
Bhāgavatam. When he was unable to ascertain the Absolute Truth after studying all the scriptures, then
Vyāsadeva, who is expert in the spiritual science, withdrew his mind and speech from those literatures,
realised the Truth through samādhi, and then wrote the Śrīmad Bhāgavatam. The modern scholars also
say that Śrīmad Bhāgavatam appeared in Drāviḍa-deśa (South India) about 1,000 years ago. The living
entity has a natural inclination for being attached to his native place. Therefore, even great personalities
have this inclination to some extent. Due to the glorification found in the Śrīmad Bhāgavatam of
Drāviḍa-deśa, which is not very ancient, it appears that Vyāsadeva was a native of that place.

kṛtādiṣu prajā rājan kalāv icchanti sambhavam

kalau khalu bhaviṣyanti nārāyaṇa-parāyaṇāḥ

kvacit kvacin mahā-rāja draviḍeṣu ca bhūriśaḥ

tāmraparṇī nadī yatra kṛtamālā payasvinī

kāverī ca mahā-puṇyā pratīcī ca mahā-nadī

ye pibanti jalaṁ tāsāṁ manujā manujeśvara

prāyo bhaktā bhagavati vāsudeve ‘malāśayāḥ

“My dear King, the inhabitants of Satya-yuga and other ages eagerly desire to take birth in this age of
Kali, since in this age there will be many devotees of the Supreme Lord, Nārāyaṇa. These devotees will
appear in various places but will be especially numerous in South India. O master of men, in the age of
Kali those persons who drink the waters of the holy rivers of Draviḍa-deśa, such as the Tāmraparṇī,
Kṛtamālā, Payasvinī, the extremely pious Kāverī and the Pratīcī Mahānadī, will almost all be pure-
hearted devotees of the Supreme Personality of Godhead, Vāsudeva.” (Bhāg. 11.5.38-40).

If the glories of Drāviḍa-deśa were mentioned in other scriptures, then we would have no right to give
this conclusion. Our conclusion is further confirmed by the mention of a very recent holy place in the
Śrīmad Bhāgavatam.

draviḍeṣu mahā-puṇyaṁ

dṛṣṭvādriṁ veṅkaṭaṁ prabhuḥ

“In the southern provinces known as Draviḍa-deśa the Supreme Lord saw the sacred Veṅkaṭa Hill.”
(Bhāg. 10.79.13).

It is stated in the Veṅkaṭa-māhātmya, which is popular in the South, that Veṅkaṭa-tīrtha was established
when Lakṣmī-devī went to Kolapura from Chola. Kolapura is situated to the south of Satara. The
Chalukya kings defeated the Cholas in the eight century and established a large kingdom in that
province. Therefore, Lakṣmī went to Kolapura and Veṅkaṭa was established at that time. For this reason,
they do not hesitate to accept that Śrīmad Bhāgavatam was written in the ninth century. Śaṭhakopa,
Yāmunācārya, and Rāmānujācārya vigorously preached Vaiṣṇavism in the tenth century. They were also
from Drāviḍa-deśa. They all highly respected Śrīmad Bhāgavatam, so we cannot accept that Śrīmad
Bhāgavatam was written after the ninth century. Furthermore, when Śrīdhara Svāmī wrote his
commentary on the Śrīmad Bhāgavatam in the eleventh century, there were already a few
commentaries like Hanumad-bhāṣya available. So there is no need to further consider this matter. I have
not found a means of determining the family name of the author of Śrīmad Bhāgavatam. Whoever he
may be, we are grateful, and with awe and reverence we accept that great personality, Vyāsadeva, as
the spiritual master of the swan-like people. We disagree with this type of conclusion. This type of belief
cannot be called faith.
So far I have described the modern opinion on the dating of the scriptures that we are concerned with.
There is no need to analyse all the scriptures of the Āryans. There were many other ancient scriptures
studied by the Āryans. After considering the views of Playfair Sahib, Mahatma Archdikan Prat Sahib has
decided that astrology was current in Āryāvarta 1000 years before the beginning of Kali-yuga. Prior to
that the Vedas existed in the form of śruti, or hearing. Wilford Sahib has determined that the Vedic
astrologer Parāśara Ṛṣi wrote his astrology book in 1391 B.C. According to the opinion of Davis Sahib,
this is confirmed in a verse of the Atharva Veda. But the possibility that this verse on astrology in the
Atharva Veda was later added on was not considered by Wilford Sahib. According to our opinion,
Archdikan Prat’s calculation is more acceptable, because the stars named after the seven ṛṣis were
originally named after the Prajāpatis. Since there was no written language at that time, astrology was
expressed through various signs. In this way, medicine, in the form of ayurveda, was practiced since very
ancient times. If we consider all these things, this book will become voluminous, so we stop here. We
have described the various books that directly and indirectly explain the spiritual science in the following
chart.

Name of scripture Time period when preached

1 Praṇava [oṁ] Hearing first codes of śrutis During Prajāpatis’ reign

2 Hearing the complete śruti and Gāyatrī During Manus’ demigods’ and part of Vaisvasvata

3 Sautra’s śrutis In the beginning of Vaivasvata’s reign

4 Manu’s smṛtis During the second half of Vaivasvata’s reign

5 Histories During the second half of Vaivasvata’s reign

6 Philosophical scriptures During the Outcastes’ reign

7 Purāṇas and Sātvata Tantras During the reign of the brāhmaṇas and kṣatriyas created by
Paraśurāma

8 Tantras During the reign of the Mohammedans

We have thus described the dating of incidents and scriptures as far as possible according to modern
opinion. Swan-like people are not interested in quarrel.

vāda-vādāṁs tyajet tarkān pakṣaṁ kaṁca na saṁśrayet

“One should not indulge in arguments and counter-arguments. Nor should one take shelter of any cause
or faction.” (Bhāg. 7.13.7)
Therefore if some contrary conclusion is presented with proper argument, we will accept it. We hope to
hear further on these conclusions from future transcendentalists or intelligent materialists.

According to our scriptures, the calculation of the dates are not like this. We believe only the statements
of the scriptures. I have presented the modern conclusions for the benefit of the concerned people.
According to them the beginning of the Āryans’ rule in India was 6,341 years ago. We have thus
established the incomparably long history of India. No other civilisation can compare with it. It is said
that Egypt, or Misore, is a very ancient country. It is estimated from the descriptions of Menitho, a
historian from Misore, that people started living in that country in 3553 B.C. The name of their first king
was Minis. It is calculated that his rule began when Hariścandra was ruling India. The strange thing is
this: There was a king named Maniscandra who was a contemporary of Hariścandra. It may be noted
how similar the names Maniscandra and Minis are. It is also said that King Minis came to Egypt from
some eastern country. The great pyramid was created by the Suphu dynasty. A king named Hiksas from
the east attacked Egypt about 2000 B.C., or about two hundred years before the battle of Kurukṣetra. A
religion similar to varṇāśrama-dharma was previously practiced in Egypt. From these facts it appears
there was some kind of connection between Egypt and India. Let future scholars research more about
this. According to the opinion of the Hebrews, their kingdom was created around 4000 B.C., probably
from the time of King Śrāvasta. It is difficult, however, to prove these things nowadays. When the
situation of the Hebrews and Misore [Egypt] is such, there is no need to mention other races.
Descriptions of incidents prior to the time of King Minis of Egypt are uncommon. The 1,000 year life
history of Adam of the Hebrews has become the subject of discussion for the third-grade people of that
country. Modern scholars of India compare his life-span with the seventy-one mahā–yuga life-span of a
Manu or the 1,000 year life-span of Daśaratha. Swan-like people should not think that we are trying to
establish India as the oldest country in order to increase its prestigious position. Since swan-like
Vaiṣṇavas see all people as equal, they accept whatever truth is substantiated regarding the age of the
different races.

The previous history of India and the age of the various scriptures are thus described according to the
modern scholars’ opinion. Everyone has a right to decide whether or not these should be accepted as
facts. The advancement of Vaiṣṇavism does not depend on this type of conclusion. We know that
Vaiṣṇavism, the Vedas, and devotional scriptures such as the Śrīmad Bhāgavatam are eternal. Now I will
try to discuss the development and advancement of spiritual knowledge from the time of its appearance
up to the present. The constitution duty of the living entity is to inquire into the Absolute Truth. We
have to accept that these eternal duties accompany the creation of the living entities.

brahmā devānāṁ prathamaḥ sambabhūva

viśvasya kartā bhuvanasya goptā

sa brahma-vidyāṁ sarva-vidyā-pratiṣṭhām

atharvāya jyeṣṭha-putrāya prāha

atharvā tāṁ purovācāṅgire brahma-vidyāṁ

“Among all the demigods, Brahmā was the first to take birth. He is both the creator and protector of this
universe. To his eldest son, Atharvā, he instructed the spiritual science of the self, which is the basis of
all other branches of knowledge. Thereafter Atharvā imparted this knowledge to Aṅgirā.” (Muṇḍaka
Upaniṣad 1.1.1).

In the beginning these eternal duties were self-manifested in the undeveloped state of considering the
Lord and the living entity as one. At that time specific differences between the Lord and the living entity
had not yet been established and the knot of devotion for the Lord had not yet been tied.

sa vā ayam ātmā brahma

(Bṛhad-āraṇyaka Upaniṣad 4.4.5)

This spiritual perception of oneness between the Lord and the living entity was current for a long time.
But the sunlike truth does not like to be covered forever by the cloud of ignorance and illusion. From
time to time the ṛṣis have revived the living entities’ constitutional duties by introducing various
methods like sacrifice, austerity, worship, self-control, peacefulness, tolerance, and charity.

kālena naṣṭā pralaye vāṇīyaṁ veda-saṁjñitā

mayādau brahmaṇe proktā dharmo yasyāṁ mad-ātmakaḥ

“By the influence of time, the transcendental sound of Vedic knowledge was lost at the time of
annihilation. Therefore, when the subsequent creation took place, I spoke the Vedic knowledge to
Brahmā because I Myself am the religious principles enunciated in the Vedas.” (Bhāg. 11.14.3)
man-māyā-mohita-dhiyaḥ puruṣāḥ puruṣarṣabha

śreyo vadanty anekāntaṁ yathā-karma yathā-ruci

“O best among men, the intelligence of human beings is bewildered by My illusory potency, and thus,
according to their own activities and whims, they speak in innumerable ways about what is actually
good for people.” (Bhāg. 11.14.9)

dharmam eke yaśaś cānye

kāmaṁ satyaṁ damaṁ śamam

“Some say that people will be happy by performing pious religious activities. Others say that happiness
is attained through fame, sense gratification, truthfulness, self-control, or peacefulness.” (Bhāg.
11.14.10).

A long time ago people rejected the idea of oneness with the Lord and began to engage in mundane
fruitive activities. Falling from one illusion into another appears to be advancement for a person in
illusion. But within a short time this illusion is dispelled. When the Āryans considered the insignificant
and adverse results of fruitive activities, they turned their minds towards liberation.

anye vadanti svārthaṁ vā aiśvaryaṁ tyāga-bhojanam

kecid yajñaṁ tapo dānaṁ vratāni niyamān yamān

ādy-anta-vanta evaiṣāṁ lokāḥ karma-vinirmitāḥ

duḥkhodarkās tamo-niṣṭhāḥ kṣudrā mandāḥ śucārpitāḥ

“All the persons I have just mentioned obtain temporary fruits from their material work. Indeed, the
meagre and miserable situations they achieve bring future unhappiness and are based on ignorance.
Even while enjoying the fruits of their work, such persons are filled with lamentation.”
mayy arpitātmanaḥ sabhya nirapekṣasya sarvataḥ

mayātmanā sukhaṁ yat tat kutaḥ syād viṣayātmanām

“O learned Uddhava, those who fix their consciousness on Me, giving up all material desires, share with
Me a happiness that cannot possibly be experienced by those engaged in sense gratification.” (Bhāg.
11.14.10-12)

jāti-jarā-maraṇa-duḥkha-kṣayaṁ

saṁsāra-bandhanaṁ vimokṣayitum

carituṁ viśuddha gamanās tasamaṁ

taṁ śuddha-sattvam anubandhayat

“One should engage in activities in the mode of pure goodness in order to be freed from the bondage of
life in the the material world and end the sufferings caused by birth, death, and old age.” (Lalita-vistāra)

But that also is simply dry and fruitless. The truth certainly prevails, however, even if it takes time. Later,
when the incomparable truth appeared in the hearts of the Āryans, the form of ecstatic love became
clear to them.

kṛṣṇam enam avehi tvam

ātmānam akhilātmanām

“You should know Kṛṣṇa to be the original Soul of all living entities.” (Bhāg. 10.14.55).

The swan-like Vaiṣṇavas have ascertained the following subjects regarding the living entities’ eternal
duties. They may have changed in the course of time.
Paramātmā—the superconscious sunlike personality, who is eternally full of knowledge and bliss.
Jīvātma—the minutely conscious rays of the supreme sun.

The superconscious Lord is different from the minutely conscious living entities, who are the superior
eternal energy of the Lord. The living entities are individual, and they reside in different environments
according to their qualification. The material world is an emanation from the superconscious Lord.

The material world is a perverted reflection of the spiritual world. The pure bliss of the spiritual world is
pervertedly reflected as the happiness and distress of the material world.

The living entities have no relationship with the material world. The material world is the residence for
only the conditioned souls. By the inconceivable energy of the Lord, the conditioned souls are encaged
in material bodies. Some are absorbed in material happiness, and some endeavour for spiritual
happiness.

The natural tendency for attachment to the Lord is the constitutional duty of a living entity. In
conditional life, this constitutional duty is transformed into attachment for material enjoyment. This is a
lamentable condition of life.

Liberation means being situated in the constitutional position of one’s constitutional duties. This is
attained through devotional service.

According to one’s qualification, the cultivation of constitutional duties varies. It may be either direct or
indirect.

Direct cultivation aims at realising one’s constitutional position; there is no possibility of other results.

Indirect cultivation results in irrelevant fruits related with one’s material body.

Samādhi, or full absorption in the Supreme, is the primary and direct means of cultivation. Activities
such as bodily maintenance that are meant to help attain samādhi are called primary indirect cultivation.

It is the living entity’s eternal duty to cultivate Kṛṣṇa consciousness following in the mood of the
residents of Vraja through samādhi, because this is the most desirable goal.

The most glorious activity of a living entity is to engage according to one’s qualification in discussions of
the conjugal mellows enjoyed by Kṛṣṇa, the personification of sweetness.

Among these twelve items, the first four concern the living entity’s relationship with the Lord. Items five
to ten concern the living entity’s duties, and the last two concern the supreme goal.

During the reigns of the Prajāpatis, Manus, and demigods, the science of one’s relationship with the
Lord remained in the form of a seed. They only considered that there was a worshipable personality
who should be kept happy. This is understood from the praṇava and Gāyatrī mantras. At that time there
was some debate between karmis and jñānīs over the duties of the living entities. A few personalities
like Sanaka and Sanātana completely neglected pravṛtti-mārga, the path of increasing material
prosperity, while the Prajāpatis, Manus, and demigods like Indra desired to satisfy Hari by advancing in
material prosperity through the performance of sacrifices. As a result, the thought of heaven and hell
entered their minds. At that time the pure state of the living entities, the search for liberation, and,
ultimately, love of God were unknown. In the later part of Vaivasvata Manu’s reign, when the smṛtis and
histories were introduced, people began considering the science of self-realisation and the goal of life.

ye pāka-yajñāś catvāro vidhi-yajñas amanṛtāḥ

sarve te japa-yajñasya kalāṁ nārhanti ṣoḍaśīm

“The proper performance of the four kinds of simple sacrifices—vaiśvadeva, offerings to the Viśvadevas;
homa, offering oblations to the demigods; balikarma nitya–śrāddha, offering oblations to the forefathers
and other living entities; and atithi–bhojana, feeding guests—cannot be compared to even one sixteenth
part of the benefit of chanting the holy names of the Lord.” (Manu–saṁhitā 2.86).

But it does not appear that there was any progress made towards the goal of life.

During the reign of the Outcastes and the brāhmaṇas and kṣatriyas created by Paraśurāma there was
particular advancement made in understanding one’s relationship with the Lord, the activities in
cultivating that relationship, and the attainment of life’s goal, as found in the Purāṇas and philosophical
scriptures.

ahaṁ hare tava pādaika-mūla-

dāsānudāso bhavitāsmi bhūyaḥ

manaḥ smaretāsu-pater guṇāṁs te

gṛṇīta vāk karma karotu kāyaḥ

“O my Lord, O Supreme Personality of Godhead, will I again be able to be a servant of Your eternal
servants who find shelter only at Your lotus feet? O Lord of my life, may I again become their servant so
that my mind may always think of Your transcendental attributes, my words always glorify those
attributes, and my body always engage in the loving service of Your Lordship?”
na nāka-pṛṣṭhaṁ na ca pārameṣṭhyaṁ

na sārva-bhaumaṁ na rasādhipatyam

na yoga-siddhīr apunar-bhavaṁ vā

samañjasa tvā virahayya kāṅkṣe

“O my Lord, source of all opportunities, I do not desire to enjoy in Dhruvaloka, the heavenly planets, or
the planet where Lord Brahmā resides, nor do I want to be the supreme ruler of all the earthly planets
or the lower planetary systems. I do not desire to be master of the powers of mystic yoga, nor do I want
liberation if I have to give up Your lotus feet.” (Bhāg. 6.11.24-25).

The complete discussion of these three truths is found in the Śrīmad Bhāgavatam, and the conclusions
are clearly presented. But the Śrīmad Bhāgavatam is like an ocean, and it is extremely difficult for a
madhyama-adhikārī to ascertain what part contains which jewels. After considering this, the most
merciful disciple of Śaṭhakopa, Śrī Rāmānujācārya, compiled the essential truths of Vaiṣṇavism for the
first time. Some time before that, Śrī Śaṅkarācārya wrote a commentary on the Vedānta–sūtras and thus
extended the cultivation of knowledge so far that Bhakti-devī. The general symptoms of bhakti are
described by Śrīla Rūpa Gosvāmī in his Bhakti-rasāmṛta-sindhu as follows:

anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam

ānukūlyena kṛṣṇānu-śīlanaṁ bhaktir uttamā

“One should render transcendental loving service to the Supreme Lord Kṛṣṇa favourably and without
desire for material profit or gain through fruitive activities or philosophical speculation. That is called
pure devotional service.”

Fruitive activities and cultivation of knowledge are not rejected in explaining the symptoms of
devotional service, but when the tendency for pure devotion is covered by jñāna and karma, then
devotion will not manifest. When fruitive activities became prominent, the discussion of devotional
service was checked. When Buddhism was prominent, the cultivation of knowledge was checked, rather
it was even worse.> became surprised and full of anxiety. She hid herself within the core of the
devotees’ hearts. We cannot blame Śaṅkarācārya, for he was a devotee of the Lord and benefactor of
all. We therefore offer our obeisances unto him. He had a reason to engage in such work at that
particular time. Everyone knows that about 500 B.C. a great soul named Gautama took birth in the
family of Śakas in the village of Kapilāvāstu. He preached the principles of jñāna–kāṇḍa so vigorously
that the religious principles of varṇāśrama–dharma established by the Āryans were almost destroyed.
The Buddhist philosophy that he preached became like a thorn in the side for all the Āryans’ ancient
practices. With the help of Kaniṣka, Haviṣka, and Vāsudeva of the Sidia dynasty, Buddhism gradually
crossed Punjab and extended to various countries like China, Tatara, and Trivarta, which are situated
north of the Himalayas. In the South, King Aśokavardhana vigorously preached Buddhism in Brahma-
deśa and Śrī Laṅkā. Under the patronage of Aśokavardhana, Buddhism was gradually spread throughout
India by the disciples of Sārīputra, Modgalāyana, Kāśyapa, and Ānanda. The holy places of the Āryans
were converted into holy places for Buddhists. All signs of brahminical culture practically disappeared. In
the seventh century, when this disaster was no longer tolerable, the brāhmaṇas became very angry and
conspired together to destroy Buddhism. At that time, by providence, the most learned and intelligent
Śaṅkarācārya became the commander-in-chief of the brāhmaṇas in Kāśī. By discussing his activities, it
appears he was an incarnation of Paraśurāma. There are many differing opinions regarding his birth. His
brāhmaṇa followers accept him as the son of Mahādeva. Actually his widow mother was from Drāviḍa-
deśa, but she moved to Kāśī out of a desire to live in that holy place. Swan-like persons do not care
about faults pertaining to a person’s birth, because a person’s greatness is judged according to his
advancement in Vaiṣṇavism. Nārada, Vyāsa, Jesus, and Śaṅkara have all become respected throughout
the world by the qualities of their work. There is no argument. But I have mentioned Śaṅkarācārya at
this time to illustrate a point. That is, from the seventh century, keen and powerful intelligence was
found among the people of South India, and nowhere else. From that time on, Śaṅkarācārya, Śaṭhakopa,
Yāmunācārya, Rāmānuja, Viṣṇusvāmī, Madhvācārya, and many other great learned scholars appeared as
shining stars in the southern sky. Śaṅkarācārya was not satisfied with his brāhmaṇa followers, so he
introduced ten types of sannyāsīs, such as Giri, Purī, and Bhāratī. With the help of these sannyāsīs‘
physical and mental strength, Śaṅkarācārya converted the brāhmaṇas who were attached to fruitive
activities and prepared himself for vanquishing the Buddhists. Wherever he failed to convert the
Buddhists to his philosophy, he engaged Nāgas, naked sannyāsīs, who took the help of weapons such as
spears. Ultimately he wrote a commentary on Vedānta, and thus he combined the karma-kāṇḍa of the
brāhmaṇas with the jñāna–kāṇḍa of the Buddhists. In this way he united both groups. After that, all the
Buddhist temples and deities were converted into Vedic.

Out of fear of being beaten, as well as by realising the insignificance of their religious practices, the
Buddhists helplessly accepted the authority of the brāhmaṇas. Those Buddhists who hated being
converted took the remnants of their cult and fled to Śrī Laṅkā and Brahma-deśa (Burma). The old
Buddhists took Lord Buddha’s tooth and went to Śrī Laṅkā from Jagannātha Purī. They left Buddha, his
teachings, and his association in Jagannātha Purī. Later these three were identified as Jagannātha,
Baladeva, and Subhadrā. In the fifth century a scholar from China named Phāhiyān visited Jagannātha
Purī and joyfully wrote that Buddhism was present there in a pure state and there was no torture by the
brāhmaṇas. After this incident, in the seventh century, another Chinese scholar named Huyensāṁ went
to Jagannātha Purī and wrote that the tooth of Lord Buddha had been taken to Śrī Laṅkā and the
brāhmaṇas had totally polluted Purī. When we discuss these incidents, the activities of Śaṅkarācārya
appear astonishing. Śaṅkarācārya has, to some extent, done a favour to India by evicting Buddhism. He
helped stop the gradual deterioration of the ancient Āryan community. In particular, he changed the
course of the Āryans’ mentality by introducing a new method of thought on their scriptures. He even
inspired in them an urge to consider new subjects with their intelligence. The flower of devotion in the
devotees’ hearts became unsteady as it floated in the current of Śaṅkarācārya’s arguments. Based on
the strength of Śaṅkarācārya’s philosophy, Rāmānujācārya, by the mercy of the Lord, wrote a
commentary that differed from Śārīraka–bhāṣya. Thus the strength and prosperity of Vaiṣṇavism again
increased. Within a short time Viṣṇusvāmī, Nimbārka, and Madhvācārya all introduced slight variations
of the Vaiṣṇava principles by presenting their own commentaries on Vedānta. But they all followed the
footsteps of Śaṅkarācārya. Like Śaṅkarācārya, they all wrote commentaries on the Bhagavad-gītā, Viṣṇu-
sahasra-nama, and the Upaniṣads. At that time a thought arose in the hearts of people, that in order to
establish a sampradāya one must have commentaries on the four above-mentioned works. From these
four Vaiṣṇavas, the four Vaiṣṇava sampradāyas, such as the Śrī sampradāya, have been introduced.
Among the previously mentioned twelve truths, the first ten were particularly accepted by the four
sampradāyas. The last two truths were accepted to some extent by the Madhva, Nimbārka, and
Viṣṇusvāmī sampradāyas.

Śrī Caitanya Mahāprabhu appeared in Navadvīpa in 1486. In the beginning of His life, He remained at
home. Later He accepted the renounced order of life and preached knowledge of the last two items.
Where is the doubt that the land of Bengal is rarely attained even by the demigods? Who does not know
that the son of Śacī, who is supremely worshipable by Vaiṣṇavas, descended in the land of Bengal and
distributed matchless wealth to one and all? Fortunately we were born in that country. All Vaiṣṇavas
who are born in that land in the future will consider themselves fortunate like us.

Śrī Caitanya Mahāprabhu, with the help of Nityānanda and Advaita, clearly explained the truth regarding
one’s relationship with the Lord. He clearly explained the truths of the living entities’ relationship with
the Lord through Rūpa, Sanātana, Jīva, Gopāla Bhaṭṭa, the two Raghunāthas, Rāmānanda Rāya, Svarūpa
Dāmodara, and Sārvabhauma Bhaṭṭācārya. He consolidated the process of acting in that relationship by
establishing the supremacy of performing kīrtana. Regarding the ultimate goal of life, He ascertained the
simple means of relishing the mellows of Vraja.

If the readers carefully consider, they will find that the spiritual science gradually evolved from ancient
times and became more simple, more clear, and more condensed. The more impurities arising from
time and place are removed, the more the beauties of spiritual science brightly shine before us. This
spiritual science took birth in the land of kuśa grass on the banks of the Sarasvatī River in Brahmāvarta.
As it gradually gained strength, this spiritual science spent its childhood in the abode of Badarikāśrama,
which is covered with snow. It spent its boyhood in Naimiṣāraṇya on the banks of the Gomatī River and
its youth on the beautiful banks of the Kāverī River in the province of Drāviḍa. The spiritual science
attained maturity in Navadvīpa, on the banks of the Ganges, which purifies the universe.

By studying the history of the world, it is found that the spiritual science reached its peak in Navadvīpa.
The Supreme Absolute Truth is the only object of love for the living entities. Unless one worships Him
with attachment, however, the living entity can never attain Him. Even if a person gives up all affection
for this world and thinks of the Supreme Lord, He is still not easily achieved. He is controlled and
attained by transcendental mellows alone.r

aso vai saḥ, rasaṁ hy evāyaṁ labdhvānandī bhavati

“When one understands the Personality of Godhead, the reservoir of pleasure, Kṛṣṇa, he actually
becomes transcendentally blissful.” (Taittirīya Upaniṣad 2.7.1).

Those mellows are of five types—śānta, dāsya, sakhya, vātsalya, and mādhurya. The first mellow, śānta,
is the stage in which the living entity surpasses the pains of material existence and situates himself in
transcendence. In that state there is a little happiness, but no feeling of independence. At that time the
relationship between the practitioner and the Lord is not yet established. Dāsya–rasa is the second
mellow. It contains all the ingredients of śānta–rasa as well as affection. “The Lord is my master, and I
am His eternal servant.” This type of relationship is found in dāsya-rasa. No one will care much for any of
the best things of this world unless they are connected with affection. Therefore, dāsya-rasa is better
than śānta-rasa in many ways. Just as dāsya is better than śānta, know for certain that sakhya is superior
to dāsya. In dāsya-rasa there is a thorn in the form of awe and reverence, but the main ornament in
sakhya-rasa is the feeling of friendship in equality. Among the servants, anyone who is a friend is
superior. There is no doubt about it. In sakhya-rasa all the wealth of śānta and dāsya is included. Just as
sakhya is superior to dāsya, similarly vātsalya is superior to sakhya. This is easily understood. Among all
the friends, the son is more dear and the source of more happiness. In vātsalya-rasa the wealth of four
rasas, beginning with śānta, is found. Although vātsalya-rasa is superior to these other rasas, it appears
insignificant before mādhurya-rasa. There may be many secrets unknown between father and son, but
this is not the case between wife and husband. Therefore, if we deeply consider, it will be seen that all
the above-mentioned rasas are seen in perfection within mādhurya-rasa.

If we go through the histories of these five rasas, it is clearly believed that śānta-rasa was seen in the
beginning days of India. When the soul was not satisfied after performing sacrifices with material
ingredients, then transcendentalists like Sanaka, Sanātana, Sanat-kumāra, Sananda, Nārada, and
Mahādeva all became detached from the material world, situated in transcendence, and realised śānta-
rasa. Much later, dāsya-rasa manifested in Hanumān, the leader of the monkeys. That dāsya-rasa
gradually expanded to the northwest and manifested in a great personality named Moses. Long after
Hanumān, the leader of the monkeys, Uddhava and Arjuna became the qualified authorities of sakhya-
rasa. They preached about this rasa throughout the world. Gradually that rasa expanded up to the
Arabian countries and touched the heart of Mohammed, the knower of religious principles. Vātsalya-
rasa manifested throughout India in different forms at different times. Among the different forms,
vātsalya mixed with opulence crossed India and appeared in a great personality named Jesus Christ, who
was a preacher of Jewish religious principles. Mādhurya–rasa first shone brightly in Vraja. It is extremely
rare for this rasa to enter the hearts of conditioned souls, because this rasa tends to remain with
qualified, pure living entities. Navadvīpa-candra, Śrī Śacī-kumāra, preached this secret rasa along with
His followers. This rasa has not crossed beyond India as yet. A short while ago a scholar from England
named Newman realised something about this rasa and wrote a book about it. The people of Europe
and America have not been satisfied with vātsalya-rasa mixed with opulence, as preached by Jesus
Christ. I hope, by the grace of the Lord, in a very short time they will become attached to drinking the
intoxicating nectar of mādhurya-rasa. It has been seen that any rasa that appears in India eventually
spreads to the western countries. Therefore, within a short time mādhurya-rasa will preached
throughout the world. Just as the sun rises first in India and gradually spreads its light to the western
countries, the matchless shining of spiritual truth appears first in India and gradually spreads to the
western countries.

The past compilers of the scriptures have established the appropriate holy names to deliver one in the
different ages after analysing the peoples’ stage of advancement. The holy names to deliver one in
Satya-yuga are as follows:

nārāyaṇa-para vedā nārāyaṇa-parākṣarāḥ

nārāyaṇa-parā muktir nārāyaṇa-parā gatiḥ

The purport of this verse is that Lord Nārāyaṇa is the goal of all science, language, and liberation, and He
is the supreme destination. The name of the Absolute Truth mixed with opulence is Nārāyaṇa. The
Supreme Lord is fully realised in the form of Nārāyaṇa, who is surrounded by His associates in
Vaikuṇṭha. Pure śānta-rasa and a little dāsya-rasa is found at this stage.

rāma nārāyaṇānanta mukunda madhusūdana

kṛṣṇa keśava kaṁsāre hare vaikuṇṭha vāmana

These are the holy names to deliver one in Tretā-yuga. The names that are mentioned in this text
indicate Nārāyaṇa’s prowess. At this stage full dāsya-rasa and a reflection of sakhya-rasa are indicated.

hare murāre madhu-kaiṭabhāre gopāla govinda mukunda saure

yajñeśa nārāyaṇa kṛṣṇa viṣṇo virāśrayaṁ māṁ jagadīśa rakṣa

These are the holy names to deliver one in Dvāpara-yuga. The names that are mentioned in this verse
aim towards Kṛṣṇa, who is the shelter of unsheltered persons. In this stage there is a prominence of
śānta, dāsya, sakhya, and vātsalya-rasas.

hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare

hare rāma hare rāma rāma rāma hare hare

These are the topmost sweet names of the Lord. There is no prayer in this mantra. Provocation for all
rasas mixed with affection is found in this mantra. There is no mention of the Lord’s prowess or giving of
liberation. This mantra reveals only that a soul has an indescribable attraction for the Supersoul by the
thread of love. These names are the mantra for those who are on the path of mādhurya-rasa. Constant
deliberation on these names is the best form of worshiping the Lord. All spiritual activities of swan-like
people such as worshiping the Deity, following vows, and studying the scriptures are included in these
holy names. There is no consideration of time, place, and candidate for chanting this mantra. The
chanting of this mantra does not depend on the instructions of a guru or worshiping a Deity for some
reward.

taj janma tāni karmāṇi tad āyus tan mano vacaḥ

nṛṇāṁ yena hi viśvātmā sevyate harir īśvaraḥ

“When a living entity is born to engage in the devotional service of the Supreme Personality of Godhead,
who is the supreme controller, his birth, all his fruitive activities, his life-span, his mind and his words are
all factually perfect.”
kiṁ janmabhis tribhir veha śaukra-sāvitra-yājñikaiḥ

karmabhir vā trayī-proktaiḥ puṁso ‘pi vibudhāyuṣā

“A civilised human being has three kinds of births. The first birth is by a pure father and mother, and this
birth is called birth by semen. The next birth takes place when one is initiated by the spiritual master,
and this birth is called sāvitra. The third birth, called yājñika, takes place when one is given the
opportunity to worship Lord Viṣṇu. Despite the opportunities for attaining such births, even if one gets
the life-span of a demigod, if one does not actually engage in the service of the Lord, everything is
useless. Similarly, one’s activities may be mundane or spiritual, but they are useless if they are not
meant for satisfying the Lord.”

śrutena tapasā vā kiṁ vacobhiś citta-vṛttibhiḥ

buddhyā vā kiṁ nipuṇayā balenendriya-rādhasā

“Without devotional service, what is the meaning of severe austerities, the process of hearing, the
power of speech, the power of mental speculation, elevated intelligence, strength, and the power of the
senses?”

kiṁ vā yogena sāṅkhyena nyāsa-svādhyāyayor api

kiṁ vā śreyobhir anyaiś cajjna yatrātma-prado hariḥ

“Transcendental practices that do not ultimately help one realise the Supreme Personality of Godhead
are useless, be they mystic yoga practices, the analytical study of matter, severe austerity, the
acceptance of sannyāsa, or the study of Vedic literature. All these may be very important aspects of
spiritual advancement, but unless one understands the Supreme Personality of Godhead, Hari, all these
processes are useless.”

śreyasām api sarveṣām ātmā hy avadhir arthataḥ

sarveṣām api bhūtānāṁ harir ātmātmadaḥ priyaḥ

“Factually the Supreme Personality of Godhead is the original source of all self-realisation.
Consequently, the goal of all auspicious activities—karma, jñāna, yoga and bhakti—is the Supreme
Personality of Godhead.” (Bhāg. 4.31.9-13).

It is the duty of swan-like people to take shelter of these names while accepting the previously
mentioned twelve truths. Swan-like people of foreign countries, whose language and social position are
different, should accept these holy names in their own language by taking a hint from this mantra. This
means that in the process of worshiping this mantra there should not be any complex scientific
consideration, useless arguments, or any type of direct or indirect prayer. If there is any prayer at all, it
should be aimed at advancing one’s love for God, then it will be faultless. Swan-like people lead simple
lives, completely satisfied and internally remaining surrendered souls.

dayayā sarva-bhūteṣu santuṣṭyā yena kena vā

sarvendriyopaśāntyā ca tuṣyaty āśu janārdanaḥ

“By showing mercy to all living entities, being satisfied somehow or other and controlling the senses
from sense enjoyment, one can very quickly satisfy the Supreme Personality of Godhead, Janārdana.”
(Bhāg. 4.31.19).

Those who have divine eyes consider them equipoised yogis, and those who are less-intelligent, or third-
grade people, consider them as attached to material enjoyment. Some people may occasionally even
consider them averse to the Lord. A swan-like person can identify another swan-like brother who
possesses all the appropriate symptoms, whether he is from the same country or not. Although their
dress, language, worship, Deity, and behaviour may appear different, they should freely address each
other as brother. These type of people are called paramahaṁsas, and Śrīmad Bhāgavatam is the
scripture that is meant for such paramahaṁsas.

sarvataḥ sāram ādatte

yathā madhu-karo budhaḥ

“A learned man takes the essence of knowledge from all places, just as a bumblebee collects honey from
each and every flower.” (Bhāg. 4.18.2).

I cannot end this introduction without discussing one more subject. Due to prejudices, many learned
persons accuse the swan-like persons of overly discussing loving affairs and thus being incompetent in
family affairs. They say that unless one endeavours to prosper in family life, the Supreme Lord is not
satisfied; and because of excessive endeavours for self-realisation, affection for family life diminishes.
This argument, however, is extremely weak, because if one carefully endeavours to act according to the
desire of the Supreme Lord and in the course one’s temporary material life is ruined, then what is the
harm. Considering argument to be useless, Vyāsadeva saw:

bhakti-yogena manasi samyak praṇihite ‘male

apaśyat puruṣaṁ pūrṇaṁ māyāṁ ca tad-apāśrayam

“Thus he fixed his mind, perfectly engaging it by linking it in devotional service [bhakti-yoga] without any
tinge of materialism, and thus he saw the Absolute Personality of Godhead along with His external
energy, which was under full control.

yayā sammohito jīva ātmānaṁ tri-guṇātmakam

paro ‘pi manute ‘narthaṁ tat-kṛtaṁ cābhipadyate

“Due to this external energy, the living entity, although transcendental to the three modes of material
nature, thinks of himself as a material product and thus undergoes the reactions of material miseries.

anarthopaśamaṁ sākṣād bhakti-yogam adhokṣaje

lokasyājānato vidvāṁś cakre sātvata-saṁhitām

“The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the
linking process of devotional service. But the mass of people do not know this, and therefore the
learned Vyāsadeva compiled this Vedic literature, which is in relation to the Supreme Truth.
yasyāṁ vai śrūyamāṇāyāṁ kṛṣṇe parama-pūruṣe

bhaktir utpadyate puṁsaḥ śoka-moha-bhayāpahā

“Simply by giving aural reception to this Vedic literature, the feeling for loving devotional service to Lord
Kṛṣṇa, the Supreme Personality of Godhead, sprouts up at once to extinguish the fire of lamentation,
illusion and fearfulness.”?

=It is a fact that the material world was created in order to fulfil a distant plan of the Supreme Lord, but
no one can explain what that plan is. Some people guess that the soul was first born in this gross world
in the form of a human being. The Supreme Lord has created this material world with the desire that the
living entities would gradually advance by following religious principles. Some people say that this
material world will become a happy place, like heaven, through human intelligence. Yet there are others
who have decided that at the end of the body they will achieve liberation in the form of nirvāṇa. All
these conclusions are as useless as blind people ascertaining the shape of an elephant. Swan-like people
do not enter into this type of useless argument, because no one can come to the proper conclusion by
human intelligence.

na cāsya kaścin nipuṇena dhātur

avaiti jantuḥ kumanīṣa ūtīḥ

nāmāni rūpāṇi mano-vacobhiḥ

santanvato naṭa-caryām ivājñaḥ

“The foolish with a poor fund of knowledge cannot know the transcendental nature of the forms, names
and activities of the Lord, who is playing like an actor in a drama. Nor can they express such things,
neither in their speculations nor in their words.

sa veda dhātuḥ padavīṁ parasya

duranta-vīryasya rathāṅga-pāṇeḥ

yo ‘māyayā santatayānuvṛttyā
bhajeta tat-pāda-saroja-gandham

“Only those who render unreserved, uninterrupted, favourable service unto the lotus feet of Lord Kṛṣṇa,
who carries the wheel of the chariot in His hand, can know the creator of the universe in His full glory,
power and transcendence.” (Bhāg. 1.3.37/38)

Swan-like Vaiṣṇavas reject the propensity for argument in their cultivation of Kṛṣṇa consciousness.
Taking shelter of naturally obtained knowledge, they discuss the soul’s two states—developed and
undeveloped. What is the need to search for a conclusion? If we maintain our life simply, while
remaining subordinate to the Supreme Lord, then by His mercy everything will easily be revealed to us.
Persons who are pierced by the arrows of lust will naturally endeavour for material prosperity. Let them
make the material world prosperous, and we will utilise that prosperity. Let them discuss subjects like
economics, and let them accumulate wealth, and we, by Kṛṣṇa’s mercy, will use that wealth for the
satisfaction of the Supreme Lord. But in the course of maintaining this material body, if there is any
advancement of our material situation, there is no harm. We are completely indifferent to the
advancement and deterioration of our material situation. But we are naturally busy for the
advancement of the living entities’ spiritual life. We are even ready to throw the happiness of our life in
the water in order to always benefit our brothers. The primary engagement of Vaiṣṇavas is to deliver
their fallen brothers from the well of material existence. The more the Vaiṣṇava family expands, the
more the atheists’ family diminishes. This is the natural law of the universe. Let the love and devotion of
all living entities flow towards the unlimited Supreme Lord. Let Vaiṣṇava principles, which are the source
of happiness, gradually spread from one end of the universe to the other. Let the hearts of those who
are averse to the Lord melt with love of God. By the mercy of the Lord, the association of devotees, and
the influence of devotional service, let the third-grade people become first-grade people and take
shelter of pure ecstatic love. Let the exalted madhyama-adhikārīs give up their doubts and the
cultivation of knowledge and establish themselves in the science of love. Let the whole universe echo
with the sound of the congregational chanting of the holy names of Hari.

śrī śrī kṛṣṇārpaṇam astu

oṁ śānti śānti śānti hari oṁ

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Śrī Kṛṣṇa-saṁhitā – Chapter 1 – Descriptions of Vaikuṇṭha

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Śrī Kṛṣṇa-saṁhitā

Descriptions of Vaikuṇṭha

TEXT 1

śrī kṛṣṇa-tattva-nirdeśe kṛpā yasya prayojanam

vande taṁ jñānadaṁ kṛṣṇaṁ caitanyaṁ rasa-vigraham

I offer my respectful obeisances unto Śrī Kṛṣṇa Caitanya, who is full of transcendental mellows and the
giver of spiritual knowledge. Without His mercy, no one can ascertain the truth about Kṛṣṇa.

TEXT 2

samudra-śoṣaṇaṁ reṇor yathā na ghaṭate kvacit

tathā me tattva-nirdeśo mūḍhasya kṣudra-cetasaḥ

Just as it is not possible for a particle of dust to absorb the ocean, it is extremely difficult for a foolish,
less-intelligent person like me to ascertain the truth.

TEXT 3

kintu me hṛdaye ko ‘pi puruṣaḥ śyāmasundaraḥ

sphuran samādiśat kāryam etat tattva-nirūpaṇam

Although a living entity is never able to ascertain the truth with his small intelligence, a blackish
personality with a form of pure consciousness has appeared in my heart and engaged me in the work of
ascertaining the truth. For this reason, I have boldly taken up this work.

TEXT 4

āsīd ekaḥ paraḥ kṛṣṇo nitya-līlā-parāyaṇaḥ

cic-chaktyāviṣkṛte dhāmni nitya-siddha-gaṇāśrite

Lord Śrī Kṛṣṇa is beyond spirit and matter and has no origin. The name of His abode is Vaikuṇṭha, and it
was created by His cit-śakti, or internal potency. Vaikuṇṭha is beyond material time and space, and it is
the residence of the eternally liberated souls. All the eternally liberated living entities, who are
fragmental parts of the Supreme Lord, emanate from the Lord’s jīva-śakti, or marginal potency, to assist
the Lord in His pastimes. Vaikuṇṭha is the abode of eternally liberated souls and the home of
Kṛṣṇacandra’s eternal pastimes. That realm is beyond material time, and therefore past, present, and
future do not exist there. In this material creation, however, we must consider past, present, and future,
for the living entities here are conditioned by time and space.

TEXT 5

cid-vilāsa-rase mattaś cid-gaṇair anvitaḥ sadā

cid-viśeṣānvite bhāve prasaktaḥ priya-darśanaḥ

Lord Śrī Kṛṣṇa is always absorbed in transcendental rasas and surrounded by liberated souls. He is
always addicted to the emotions arising from varieties of spiritual activities. He is the cynosure of all
eyes.

TEXT 6

jīvānāṁ nitya-siddhānāṁ svādhīna-prema-lālasaḥ

prādātebhyaḥ svatantratvaṁ kāryākārya-vicāraṇe

A great, wonderful spiritual relationship is found between the spiritually perfect living entities and
Kṛṣṇacandra, who is the source of spiritual knowledge. This relationship is called prīti, or love. This love
is concomitant with the creation of the living entities, so it is the living entities’ inherent nature. If there
is no independence in this relationship, however, there is no possibility of the living entities attaining
higher rasas. Therefore, Śrī Kṛṣṇa gives the living entities the power to independently discriminate
between proper and improper action, and He awards them the fruits of their independent activities.

TEXT 7

yeṣāṁ tu bhagavad-dāsye rucir āsīd balīyasī

svādhīna-bhāva-sampannās te dāsā nitya-dhāmani

Among the minutely independent living entities, those who have a strong taste for serving the Lord
attain servitorship in the eternal abode.

TEXT 8

aiśvarya-karṣitā eke nārāyaṇa-parāyaṇāḥ

mādhurya-mohitāś cānye kṛṣṇa-dāsāḥ sunirmalāḥ

Among them, those who desire to serve the Lord with opulence see their worshipable Lord as Nārāyaṇa
and those who desire to serve the Lord with sweetness see their worshipable Lord as Kṛṣṇa.

TEXT 9

sambhrāmād dāsya bodhe hi prītis tu prema-rūpiṇī

na tatra praṇayaḥ kaścit viśrambhe rahite sati

Those who serve the Lord with opulence have a natural mood of awe and reverence. Therefore, their
affection ends with prema, or love, for due to insufficient faith there is no praṇaya, or intimacy.
TEXT 10

mādhurya-bhāva-sampattau viśrambho balavān sadā

mahā-bhāvāvadhiḥ prīter bhaktānāṁ hṛdaye dhruvam

The faith of those who serve the Lord in the conjugal rasa is extremely strong. Therefore, their affection
advances up to mahā-bhāva.

TEXT 11

jīvasya nitya-siddhasya sarvam etad anāmayam

vikārāś cid-gatāḥ śaśvat kadāpi no jaḍānvitāḥ

Some people say that unless there is oneness between the ātmā and the Paramātmā, there will be a lack
of praṇaya in spiritual affairs. They further say the concept of mahā-bhāva is the false acceptance of
material thoughts as spiritual. Regarding these impure opinions, we say that the living entities’ different
emotions arising from praṇaya are not transformations of material nescience, they are spiritual
emotions.

TEXT 12

vaikuṇṭhe śuddha-cid-dhāmni vilāsā nirvikārakāḥ

ānandābdhi-taraṅgās te sadā doṣa-vivarjitāḥ

The pastimes in the pure spiritual abode of Vaikuṇṭha are all faultless and like waves in the ocean of
bliss. The word vikāra, or transformation, cannot be applied in those pastimes.

TEXT 13

yamaiśvarya-parā jīvā nārāyaṇaṁ vadanti hi

mādhurya-rasa-sampannāḥ kṛṣṇam eva bhajanti tam

There is no difference between Kṛṣṇa and Nārāyaṇa. He appears as Nārāyaṇa to eyes absorbed in
opulence, and He appears as Kṛṣṇa to eyes absorbed in sweetness. Actually there is no difference in the
Absolute Truth. A difference is considered only among people who discuss the Absolute Truth and in the
discussions of the Absolute Truth.

TEXT 14

rasa-bheda-vaśad-eko dvidhā bhāti svarūpataḥ

advayaḥ sa paraḥ kṛṣṇo vilāsānanda-candramāḥ

Śrī Kṛṣṇa is the Supreme Absolute Truth without a second. He is the moonlike Lord who is always
absorbed in the ecstasy of His pastimes, and He manifests different forms due to the variety of rasas.

TEXT 15

ādheyādhāra-bhedaś ca deha-dehi-vibhinnatā

dharma-dharmi pṛthag bhāvā na santi nitya-vastuni

Actually there is no difference between His various forms, because in the Absolute Truth there is no
difference between the container and its contents, the body and its owner, or the occupation and its
performer. In the conditioned state, these differences are found in the human body due to the
misconception of identifying the body as the self. These differences are natural for material objects.

TEXT 16

viśeṣa eva dharmo ‘sau yato bhedaḥ pravartate

tad bheda-vaśataḥ prītis taraṅga-rūpiṇī sadā

The Vaiśeṣikas say that the quality by which one object is differentiated from another is called variety.
Due to variety we find a difference between atoms of water and atoms of air and between atoms of air
and atoms of fire. But the Vaiśeṣikas have detected the variegatedness of only the material world; they
have no information of the variegatedness of the spiritual world. Nor is there information about this in
the scriptures of the jñānīs. That is why most jñānīs consider liberation to be brahma-nirvāṇa,
absorption or merging in the Supreme. According to the Vaiṣṇavas the quality of variegatedness not only
exists in the material world, but it eternally exists in the spiritual world. That is why the Supersoul is
different from the soul, the soul is different from the material world, and all souls are different from one
another. From the quality of variegatedness, love of God takes the form of waves and appears with
various emotions.

TEXT 17

prapañca-malato ‘smākaṁ buddhir duṣṭāsti kevalam

viśeṣo nirmalastamān na ceha bhāsate ‘dhunā

Due to material conditioning our intelligence has become polluted by the dirt of this world. Therefore,
realising spiritual variegatedness is extremely difficult.

TEXT 18

bhagavaj-jīvayos tatra sambandho vidyate ‘malaḥ

sa tu pañca-vidhaḥ prokto yathātra saṁsṛtau svataḥ

Due to the quality of variegatedness there is not only an eternal difference between the Lord and the
pure living entities, there is also an eternal pure relationship between them. Just as conditioned living
entities have five types of relationships in the material world, there are also five types of relationships
between Kṛṣṇa and the living entities.

TEXT 19

śānta-bhāvas tathā dāsyaṁ sakhyaṁ vātsalyam eva ca

kānta-bhāva iti jñeyāḥ sambandhāḥ kṛṣṇa-jīvayoḥ

The names of these five types of relationships are śānta (neutrality), dāsya (servitude), sakhya
(friendship), vātsalya (paternal affection), and mādhurya (conjugal love).
TEXT 20

bhāvākāra gatā prītiḥ sambandhe vartate ‘malā

aṣṭa-rūpā kriyāsārā jīvānām adhikārataḥ

In the Lord’s association, the ecstatic love of the pure living entities manifests according to their
qualification and relationship in eight different emotions. All those emotions are symptoms of love. They
are known as pulaka (standing of hairs on end), aśru (weeping), kampa (trembling), sveda (perspiring),
vaivarṇya (fading away of colour), stambha (being stunned), svara-bheda (choking), and pralaya
(devastation). These symptoms manifest in a pure form in pure living entities, but they are materially
contaminated in conditioned living entities.

TEXT 21

śānte tu rati-rūpā sā cittollāsa-vidhāyinī

ratiḥ premā dvidhā dāsye mamatā bhāva-saṅgatā

The affection of those devotees who are situated in śānta-rasa remains in the form of rati, or attraction,
which gives mental happiness. When affection is mixed with attachment in dāsya-rasa, then it is called
attraction in pure love.

TEXT 22

sakhye ratis tathā premā praṇayo ‘pi vicāryate

viśvāso balavān tatra na bhayaṁ vartate kvacit

In sakhya-rasa, this attraction in pure love turns into praṇaya, intimacy, which is strengthened by faith
and attachment and which destroys fear.

TEXT 23

vātsalye sneha-paryantā prītir drava-mayī satī

kānta-bhāve ca tat sarvaṁ militaṁ vartate kila

māna-rāgānurāgaiś ca mahātāvair viśeṣata

In vātsalya-rasa, this affection flows up to sneha-bhāva, affection with ecstatic sentiments. But when
kānta-bhāva, or conjugal rasa, appears, then all the above-mentioned emotions mix with māna (jealous
anger), rāga (attachment), anurāga (further attachment), and mahā-bhāva (great ecstasy).

TEXT 24

vaikuṇṭhe bhagavān śyāmaḥ gṛhasthaḥ kula-pālakaḥ

yathātra lakṣyate jīvaḥ svagaṇaiḥ pariveṣṭitaḥ

Just as the living entities are surrounded by relatives and engaged in household activities in the material
world, Lord Kṛṣṇa is engaged in the same way in Vaikuṇṭha.

TEXT 25

śāntā dāsāḥ sakhāś caiva pitaro yoṣitas tathā

sarve te sevakā jñeyāḥ sevyaḥ kṛṣṇaḥ priyaḥ satām

All the associates in śānta, dāsya, sakhya, vātsalya, and mādhurya are servants of the Lord. Śrī Kṛṣṇa is
the beloved Lord and object of worship of those devotees.

TEXT 26

sārvajñya-dhṛti-sāmarthya vicāra-paṭutā-kṣamāḥ

prītāvekātmatāṁ prāptā vaikuṇṭhe ‘dvaya vastuni

In the affection of the absolute realm of Vaikuṇṭha, all qualities like omniscience, forbearance, ability,
consideration, expertness, and forgiveness are in complete harmony. Due to an absence of affection in
the material world, those qualities appear distinct.
TEXT 27

cid-dravātmā sadā tatra kālindī virajā nadī

cid-ādhāra svarūpā sā bhūmis tatra virājate

The Virajā River eternally flows through the outer circle of Vaikuṇṭha. The Kālindī River eternally flows
through the inner circle. Both rivers are transcendental to the mode of passion. The indescribable land
there is the resting place of all pure souls.

TEXT 28

latā-kuñja-gṛha-dvāra- prāsāda toraṇāni ca

sarvāṇi cid-viśiṣṭāni vaikuṇṭhe doṣa-varjite

All the creepers, palaces, houses, and gateways are fully spiritual and free of all fault. The influence of
time and place cannot pollute those things.

TEXT 29

cic-chakti-nirmitaṁ sarvaṁ yad vaikuṇṭhe sanātanam

pratibhātaṁ prapañce ‘smin jaḍa-rūpa malānvitam

Some people try to impose their material conceptions on the nature of Vaikuṇṭha and thus become
overwhelmed by prejudices. Later they try to establish these prejudices by their shrewd arguments.
Such descriptions of Vaikuṇṭha and the pastimes of the Lord, however, are actually all material. These
types of conclusions arise only due to improper knowledge of the Absolute Truth. Only those who have
not deeply discussed spiritual topics will have the propensity to rationalise in this way. The doubtful
hearts of the madhyama-adhikārīs are always swinging between the material and the spiritual due to
their being unable to cross into the realm of the Absolute Truth. Actually the variegatedness seen in the
material world is only a perverted reflection of the spiritual world. The difference between the material
and spiritual worlds is this: In the spiritual world everything is blissful and faultless, whereas in the
material world everything is a temporary mixture of happiness and distress, full of impurities arising
from time and place. Therefore, the descriptions of the spiritual world are not imitations of those of the
material world, rather they are most coveted ideals.
TEXT 30

sad bhāve ‘pi viśeṣasya sarvaṁ tan nitya-dhāmani

akhaṇḍa-sac-cid-ānanda- svarūpaṁ prakṛteḥ param

The splendour of the spiritual abode is established by the quality of variegatedness. Although that
splendour is eternal, Vaikuṇṭha is nevertheless non-dual and constitutionally eternal, full of knowledge,
and bliss. The material world consists of dualities arising from time, place, and circumstances, yet
because Vaikuṇṭha is transcendental to the material creation it is devoid of duality and fault.

TEXT 31

jīvānāṁ siddha-satvānāṁ nitya-siddhimatām api

etan nitya-sukhaṁ śaśvat kṛṣṇa-dāsye niyojitam

Eternal servitude of Lord Kṛṣṇa is the eternal happiness of those who are eternally perfect and those
who have achieved perfection.

TEXT 32

vākyānāṁ jaḍa-janyatvān na śaktā me sarasvatī

varṇane vimalānanda vilasasya cid-ātmanaḥ

It is beyond my power of speech to describe the pure ecstatic pastimes of the living entities, because the
words I would use in such descriptions are products of the material world.

TEXT 33

tathāpi sārajuṭa vṛtyā samādhim avalambya vai

varṇitā bhagavad vārtā mayā bodhyā samādhinā

Although I am unable to clearly describe this topic by words, by samādhi and the process of sārajuṭ I
have described the topics of the Lord to the best of my ability. If one simply takes the insignificant literal
meanings of these words, then one will not properly realise the described subject. I therefore request
the reader to try and realise these truths through samādhi. One should try to understand subtle points
from gross statements, as in Arundhatī-nyāya [when one points out a faint star with the help of a bright
star]. The process of argument is useless, because it cannot lead one to the Absolute Truth. The subtle
process of directly perceiving the soul is called samādhi. I have given these descriptions based on this
process. The reader should also follow this process to realise the truth.

TEXT 34

yasyeha vartate prītiḥ kṛṣṇe vraja-vilasini

tasyaivātma samādhau tu vaikuṇṭho lakṣyate svataḥ

Vaikuṇṭha can be naturally perceived through the samādhi of those uttama-adhikārīs who have attained
love for Kṛṣṇa, who performs pastimes in Vraja. The kaniṣṭha-adhikārīs and the madhyama-adhikārīs are
not yet qualified in this regard, because such truths cannot be realised by reading or argument.
Kaniṣṭha-adhikārīs who consider the scriptures as the only authority and logicians who consider
themselves liberated are both unable to advance.

Thus ends the First Chapter of Śrī Kṛṣṇa-saṁhitā, entitled

“Descriptions of Vaikuṇṭha.”

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Śrī Kṛṣṇa-saṁhitā – Chapter 2 – Descriptions of the Lord’s Energies

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Śrī Kṛṣṇa-saṁhitā – Chapter 2 – Descriptions of the Lord’s Energies

TEXT 1

atraiva tattva-vijñānaṁ jñātavyaṁ satataṁ budhaiḥ

śakti-śaktimato bhedo nāsty eva paramātmani

We will now consider the science of Vaikuṇṭha, which should be known by the learned. In the beginning
it should be understood that there is no difference between the energy and the energetic. Nothing is
gained if we consider the Absolute Truth as devoid of energy, therefore it is the duty of swan-like
persons to accept the existence of His energies. Energy is never a truth separate from the energetic
Supreme Lord. Although proper examples to illustrate the Absolute Truth are unavailable in this material
world, indirect examples are sometimes found. Just as fire and heat cannot exist separately, the
Absolute Truth and His energies do not exist separately.

TEXT 2

tathāpi śrūyate ‘smābhiḥ parā śaktiḥ parātmanaḥ

acintya-bhāva-sampannā śaktimantaṁ prakāśayet

The Absolute Truth is manifested through the inconceivable superior energy of the energetic Absolute
Truth, who is the source of the puruṣāvatāras and is realised through samādhi. If heat was separated
from fire, then due to an absence of energy, fire would not exist. Similarly, if energy was separated from
the Absolute Truth, then the Absolute Truth would not exist.
TEXT 3

sā śaktiḥ sandhinī bhūtvā sattājātaṁ vitanyate

pīṭha-sattā svarūpā sā vaikuṇṭha-rūpiṇī sate

The superior energy of the Absolute Truth is realised in three different aspects—sandhinī, samvit, and
hlādinī. The first manifestation of the Absolute Truth is sat (sandhinī), cit (samvit), and ananda (hlādinī).
“In the beginning there was only the Supreme Brahman, then, after manifesting His energies, He
became known as sat-cid-ānanda,”—this kind of misconception arises due to consideration of material
time and should not applied on the Absolute Truth. It is understood by swan-like people that the sat-cid-
ānanda form of the Lord is beginningless, endless, and eternal. The sandhinī energy manifests the
existence of the eternal abode, name, form, associates, relationships, features, and foundation of the
Absolute Truth. The superior energy of the Lord has three potencies, namely cit, or spiritual, jīva, or
marginal, and acit, or material. The spiritual potency, cit, is His internal potency. The marginal and
material potencies are separated. These potencies are considered according to the proportion of the
energy manifest. Vaikuṇṭha is the abode of the spiritual potency of the sandhinī aspect of the superior
energy.

TEXT 4

kṛṣṇādyākhyābhidhā-sattā rūpa-sattā kalevaram

rādhādyā-saṅginī-sattā sarva-sattā tu sandhinī

The names of Kṛṣṇa manifest from the abhidhā–sattā, the body of Kṛṣṇa manifests from the rūpa–sattā,
and the lovers of Kṛṣṇa like Rādhā manifest from a mixture of the rūpa-sattā and saṅginī-sattā.

TEXT 5

sandhinī-śakti-sambhūtāḥ sambandhā vividhā matāḥ

sarvādhāra svarūpeyaṁ sarvākārā sad aṁśakā

All kinds of relationships manifest from the sandhinī aspect. The sandhinī aspect of the Lord is the
source of all spiritual manifestations and features.
TEXT 6

samvid bhūtā parā śaktir jñāna-vijñāna rūpiṇī

sandhinī-nirmite sattve bhāva-saṁyojinī satī

The samvit aspect of the superior energy consists of knowledge and its practical application (jñāna and
vijñāna). When samvit interacts with the manifestations of the sandhinī aspect, all emotions appear.

TEXT 7

bhāvābhāve ca sattāyāṁ na kiñcid apy lakṣyate

tasmāt tu sarva-bhāvānāṁ samvid eva prakāśinī

Without the presence of emotions, existence would be unknown. Therefore, all truths are illuminated by
samvit. All the emotions of Vaikuṇṭha are created by the samvit aspect of the spiritual potency.

TEXT 8

sandhini-kṛta-sattveṣu sambandha-bhāva-yojikā

samvid-rūpā mahā-devī kāryākārya vidhāyinī

All relationships in Vaikuṇṭha have been established by Samvit-devī, who is the director of action and
inaction. The different rasas, such as śānta and dāsya, and the respective activities in those rasas have
been established by samvit.

TEXT 9

viśeṣābhāvataḥ samvid brahma-jñānaṁ prakāśayet

viśeṣa-saṁyutā sā tu bhagavad bhakti-dāyinī

If one does not accept the quality of variegatedness, then Samvit-devī manifests for him the impersonal
feature of the Absolute Truth. The living entity then takes shelter of impersonal knowledge of Brahman.
Therefore, impersonal knowledge of Brahman is only the impersonal consideration of Vaikuṇṭha. For
one who accepts the quality of variegatedness, Samvit-devī manifests the Supreme Personality of
Godhead. The living entity then accepts the devotional service of the Lord.

TEXT 10

hlādinī-nāma-saṁprāptā saiva śaktiḥ parākhyikā

mahābhāvādiṣu sthitvā paramānanda-dāyinī

When the spiritual potency of the superior energy interacts with the hlādinī aspect, it creates
attachment up to the state of mahā-bhāva, in which She (hlādinī) bestows the topmost ecstasy.

TEXT 11

sarvorddha-bhāva-sampannā kṛṣṇārddha-rūpa-dhāriṇī

rādhikā sattva-rūpeṇa kṛṣṇānanda-mayī kila

This hlādinī is Śrī Rādhikā, who is the energy of the energetic, who possesses the topmost loving
sentiments, and who is half of the Supreme Lord’s form. She expands into the indescribable forms of
Kṛṣṇa’s inconceivable happiness.

TEXT 12

mahā-bhāva-svarūpeyaṁ rādhā-kṛṣṇa-vinodinī

sakhya aṣṭa-vidhā bhāvā hlādinyā rasa-poṣikāḥ

That Rādhā gives pleasure to Kṛṣṇa. She is the embodiment of mahā-bhāva. There are eight varieties of
emotions that nourish the rasa of hlādinī. They are known as Rādhā’s eight sakhīs.

TEXT 13
tat tad bhāva-gatā jīvā nityānanda-parāyaṇāḥ

sarvadā jīva-sattāyāṁ bhāvānāṁ vimalā sthitiḥ

When the hlādinī energy of the living entities realises a portion of the spiritual hlādinī by the association
of devotees and the mercy of the Lord, then the living entities become eternally happy and attain the
stage of pure eternal sentiments while remaining individual entities.

TEXT 14

hlādinī sandhinī samvid ekā kṛṣṇe parātpare

yasya sāṁśa-vilāseṣu nityā sa tritayātmikā

The sandhinī, samvit, and hlādinī energies are eternally situated in Śrī Kṛṣṇa, the Supreme Personality of
Godhead; that is, existence, knowledge, and attachment are in perfect harmony in Him. Yet these three
energies are also present in His personal expansions in His Vaikuṇṭha pastimes.

TEXT 15

etat sarvaṁ svataḥ kṛṣṇe nirguṇe ‘pi kilādbhutam

cic-chaktir ati-sambhūtaṁ cid-vibhūti svarūpataḥ

Although many variegated qualities are eternally manifest in Śrī Kṛṣṇa, He wonderfully remains nirguṇa,
devoid of material qualities, because His qualities are the interactions of His spiritual potency and are
forms of His spiritual opulence.

TEXT 16

jīva-śakti-samudbhūto vilāso ‘nyaḥ prakīrtitaḥ

jīvasya bhinna-tattvatvāt vibhinnāṁśo nigadyate

After concluding the consideration on the sandhinī, samvit, and hlādinī aspects of the spiritual potency
of the superior energy, I will now explain the sandhinī, samvit, and hlādinī aspects of the marginal
potency of the superior energy. The living entities are created by the will of the Lord and by the
inconceivable superior energy of the Lord. The living entities have been awarded minute independence,
so they are classified as separated truths and their activities are said to be separated from the Lord’s
activities.

TEXT 17

paramāṇu samā jīvāḥ kṛṣṇārka-kara-varttinaḥ

tat teṣu kṛṣṇa-dharmāṇāṁ sadbhāvo vartate svataḥ

Kṛṣṇa is like the spiritual sun, and the living entities are like the atomic particles of that incomparable
sun’s rays. Therefore, all the qualities of Kṛṣṇa are naturally present in the living entities.

TEXT 18

samudrasya yathā binduḥ pṛthivyā reṇavo yathā

tathā bhagavato jīve guṇānāṁ vartamānatā

Although it is inappropriate to compare the greatness of the Lord’s qualities with the ocean or the earth,
if we do consider His qualities in this way, then the qualities of the living entities appear like drops of the
ocean or dust particles of the earth.

TEXT 19

hlādinī sandhinī samvit kṛṣṇe pūrṇatamā matā

jīve tv aṇu svarūpeṇa draṣṭavyā sūkṣma-buddhibhiḥ

The three aspects—hlādinī, sandhinī, and samvit—are fully manifest in Śrī Kṛṣṇa, but they are also
minutely present in the living entities. This is understood by persons endowed with fine intelligence.
TEXT 20

svātantrye vartamāṇe ‘pi jīvānāṁ bhadrakāṅkṣiṇām

śaktayo ‘nugatāḥ śaśvat kṛṣṇecchāyāḥ svabhāvataḥ

All living entities have independence that was awarded by the Lord, yet those who desire auspiciousness
naturally remain under the subordination of Kṛṣṇa.

TEXT 21

ye tu bhoga-ratā mūḍhās te svaśakti-parāyaṇāḥ

bhramanti karma-mārgeṣu prapañce durnivārite

Those who are unable to recognize what is auspicious and what is inauspicious and who engage in sense
gratification do not accept subordination under the spiritual potency and thus live independently. They
traverse the path of fruitive activities while wandering in the material world, which is difficult to leave
after once entering.

TEXT 22

tatraiva karma-mārgeṣu bhramatsu jantuṣu prabhuḥ

paramātma svarūpeṇa vartate līlayā svayaṁ

For those living entities who traverse the path of fruitive activities, the Lord, as His pastime,
accompanies them in the form of the Supersoul.

TEXT 23

eṣā jīveśayor līlā māyayā vartatedhunā

ekaḥ karma-phalaṁ bhuṅkte cāparaḥ phala-dāyakaḥ

The pastimes of the Lord and the living entities appear mundane to the conditioned souls. The living
entities enjoy the results of their fruitive activities, while the Supersoul awards those results.

TEXT 24

jīva-śakti-gatā sā tu sandhinī sattva-rūpiṇī

svargādi-lokam ārabhya pārakyaṁ sṛjati svayam

When the marginal potency of the superior energy interacts with sandhinī, the upper heavenly planets
are created.

TEXT 25

karma karma-phalaṁ duḥkhaṁ sukhaṁ vā tatra vartate

pāpa-puṇyādikaṁ sarvam āśāpāśādikaṁ hi yat

Fruitive activities, the results of fruitive activities, distress, happiness, sin, piety, and all desires are also
created by this interaction with sandhinī. The functions of the subtle bodies are also created by this
interaction. Svarloka, Janaloka, Tapoloka, Satyaloka, and Brahmaloka are all created by this interaction.
Even the lower hellish planets are understood to be created by this interaction with sandhinī.

TEXT 26

jīva-śakti-gatā samvid īśa-jñānaṁ prakāśayet

jñānena yena jīvānām ātmany ātmā hi lakṣyate

When the marginal potency of the superior energy interacts with samvit, it manifests knowledge of the
Absolute Truth. By this knowledge a living entity realises the Supersoul. This knowledge is distinct from
and inferior to impersonal knowledge of Brahman, which is manifested by the interaction of the spiritual
potency of the superior energy with samvit.

TEXT 27
vairāgyam api jīvānāṁ samvidā sampravartate

kadācil layavāñcā tu prabalā bhavati dhruvam

Renunciation, in the form of neglecting māyā, manifests from this interaction of samvit with the
marginal energy. Sometimes the living entities consider the happiness of realising the self as insignificant
and the happiness of realising the Supersoul as relatively superior, and they therefore desire to merge
with the Supersoul.

TEXT 28

jīve yāhlādinī śaktir īśa-bhakti-svarūpiṇī

māyā niṣedhikā sā tu nirākāra-parāyaṇā

When the marginal potency of the superior energy interacts with hlādinī, it manifests devotional service
to the Supreme Lord. This devotional service nullifies the material conception of the Lord and
establishes Him as nirākara, or formless.

TEXT 29

cic-chaktir ati-bhinnatvād īśa-bhaktiḥ kadācana

na prīti-rūpam āpnoti sadā śuṣkā svabhāvataḥ

The rati, or attachment, of the spiritual potency is different from this type of devotional service of the
Supreme Lord. Therefore, this devotional service of the Lord is naturally dry, or without rasa, and is not
based on love.

TEXT 30

kṛta-jñatā-bhāva-yuktā prarthanā vartate harau

saṁsṛteḥ puṣṭi-vāñcā vā vairāgya-bhāvanāyuta

The prayers of those who perform this type of devotional service are mixed with gratefulness, therefore
this cannot be called unmotivated devotional service. Rather, their prayers are filled with desires for
material advancement or renunciation.

TEXT 31

kadācit bhāva-bahulyād aśru vā vartate dṛśoḥ

tathāpi na bhaved bhāvaḥ śrī kṛṣṇe cid-vilāsini

Although sometimes tears are shed out of emotion while executing this type of devotional service, such
persons’ emotions for Śrī Kṛṣṇa, who enjoys spiritual pastimes, do not arise.

TEXT 32

vibhinnāṁsa-gatā līlā kṛṣṇasya paramātmanaḥ

jīvānāṁ baddha-bhūtānāṁ sambandhe vidyate kila

Does this mean that there is no superior emotion in the hearts of the conditioned souls than this form of
devotional service? Certainly there is. Just as Śrī Kṛṣṇa performs His pastimes in Vaikuṇṭha with the
eternally perfect living entities, He certainly performs pastimes in relationship with the conditioned
souls.

TEXT 33

cid-vilāsa-ratā ye tu cic-chakti-pālitāḥ sadā

teṣām ātma-yogena brahma-jñānena vā phalam

Those who consider the happiness of the hlādinī aspect of the marginal potency as insignificant and
consider the impersonal Brahman as incomplete understand that the pastimes of Kṛṣṇa with the
spiritual potency of the superior energy are more relishable, so they join those pastimes. They are
qualified for receiving the highest happiness. They are servants of the Lord and are under the protection
of the spiritual potency. They derive no fruits whatsoever from impersonal knowledge of Brahman or
yoga. In this context, yoga refers to devotional service (as described above in verses 28-31), as practiced
by the living entities. Regarding impersonal knowledge of Brahman, please refer to verse 9 of this
chapter. Therefore, when yogis and jñānīs become fortunate, they engage in spiritual activities.

TEXT 34

māyā tu jaḍa-yonitvāt cid dharma-parivartinī

āvaraṇātmikā śaktir īśasya paricārikā

After completing discussions on the marginal potency, I will now discuss the sandhinī, samvit, and
hlādinī aspects of māyā–śakti, the external potency. All inert matter is manifested from the external
potency of the superior energy. Therefore, this māyā potency converts spiritual characteristics into
material characteristics. Māyā, the external potency, covers the living entities, so she is the mother of
illusion and a maidservant of the Supersoul.

TEXT 35

cic-chakteḥ pratibimbatvān māyayā bhinnatā kutaḥ

praticchāyā bhaved bhinnā vastuno na kadācana

After carefully studying the nature of māyā, it is concluded to be the most inferior potency in the whole
creation, because all of the living entities’ inauspiciousness is created by māyā. If māyā did not exist,
there would be no degradation of the living entities in the form of aversion to the Lord. Therefore, many
people doubt whether māyā is the Lord’s energy, because the Supreme Lord is all-auspicious and
unaffected by sin. Those who understand the Supreme Lord as the supreme doer and controller do not
accept any truth that is contrary to Him; they thus accept māyā as the material potency of the Supreme
Lord’s spiritual energy. The external potency, which is a reflection or shadow of the spiritual potency, is
not independent. By the will of the Lord, māyā is the perverted reflection of, and therefore certainly
subordinate to, the Lord’s spiritual potency. In this context one should not accept the māyāvādī
philosophers’ meanings of bimba (reflection), pratibimba (reflected image), and praticchāyā (shadow).

TEXT 36

tasmān māyā-kṛte viśve yad yad bhāti viśeṣataḥ

tat tad eva praticchāyā cic-chakter jala-candravat

If we consider the existence of māyā, we can conclude that this world is the shadow of Vaikuṇṭha, which
is created by the spiritual potency of the superior energy of the Lord and is full of variegatedness. The
example of the moon in water is applicable to this shadow [the material world]. But this world is not
false in the same way as the moon in the water is false. As māyā is in fact a potency of the superior
energy, whatever is created by her is also a fact.

TEXT 37

māyayā bimbitaṁ sarvaṁ prapañcaḥ śabdyate budhaiḥ

jīvasya bandhane śaktam īśasya līlayā sadā

As far as the work of the maidservant [Māyā] is concerned, learned people say that this material world is
her creation. This material existence is able to bind the living entities as part of the Lord’s pastimes
(please see verses 22-23 of this chapter).

TEXT 38

vastunaḥ śuddha-bhāvatvaṁ chāyāyāṁ vartate kutaḥ

tasmān māyā-kṛte viśve heyatvaṁ paridṛśyate

Just as the original, pure condition of an object is not manifest in its shadow, we do not find the
pleasantness of the spiritual world in the material world, which is created by māyā, rather we find the
perverted quality, distress.

TEXT 39

sā māyā sandhinī bhūtvā deśa-buddhiṁ tanoti hi

ākṛtau vistṛtau vyāptā prapañce vartate jaḍā

When the external potency of the superior energy interacts with sandhinī, it spreads conceptions of
nationalism. This mentality is found only in this world. The symptoms of this conception are spread
through forms and their expansions. If one could ascertain Vaikuṇṭha by one’s thoughts, then the
material forms and their expansions would certainly be useful. But the science of Vaikuṇṭha is beyond
the realm of material space, time, and argument and is realised through samādhi. Actually all the forms
and expansions that are seen in Vaikuṇṭha, the abode of transcendental pastimes, are all spiritual and
auspicious. It should be known that the forms and expansions of the material world, the perverted
reflection of the spiritual world, are forever devoid of bliss.

TEXT 40

jīvānāṁ martya-dehādau sarvāṇi karaṇāni ca

tiṣṭhanti parimeyāṇi bhotikāni bhavāya hi

The activities and bodies of the conditioned living entities are material and limited and are meant for
performing work and enjoying its results. They are created by the sandhinī aspect of the external
potency. If one tries to understand words like “tiny” and “atomic” in descriptions of the living entities
and “greatness” in descriptions of the Supreme Lord in terms of material space, then one will not attain
knowledge of the Absolute Truth.

TEXT 41

sambid-rūpā mahā-māyā liṅga-rūpa-vidhāyinī

ahaṅkārātmakaṁ cittaṁ baddha-jīve tanoty aho

When the external potency of the superior energy interacts with samvit, it creates the subtle body of
conditioned souls in the form of intelligence and false ego. The constitutional position of a pure living
entity is beyond the gross and subtle bodies. The samvit aspect of the external potency is known in the
scriptures as nescience. Due to this nescience, the gross and subtle bodies of the living entities are
created. When pure living entities reside in Vaikuṇṭha, the first knot of nescience, in the form of false
ego, does not entangle them. Pure living entities cannot remain steady after giving up spiritual activities.
Therefore, as soon as the living entities become situated in their own happiness through the minute
independence given by the Lord, they become shelterless and are compelled to take shelter of Māyā. On
account of this, pure living entities have no shelter other than Vaikuṇṭha. The living entities of Vaikuṇṭha
are very insignificant, like fireflies in comparison to the powerful sunlike Lord. As soon as the living entity
leaves Vaikuṇṭha, he is simultaneously awarded a subtle body and thrown into the material world,
created by Māyā. All manifestations of the sandhinī, samvit, and hlādinī aspects of the marginal potency
are mixed with māyā as soon as the living entity leaves the shelter of Vaikuṇṭha. When one considers
material existence as his own, this is called false ego. Absorption in this false ego is the function of the
heart, cultivating material sense objects through the heart is the function of the mind, and realisation
through this cultivation is called material knowledge. The mind, being superior to the senses, manifests
as the functions of the senses in their association. When the impression of contact between the senses
and sense objects is established within, it is protected by the strength of remembrance. When one
cultivates those protected memories by following the process of elaborating and condensing them, then
whatever one conjectures is called argument. By this argument, knowledge of sense objects and related
items is acquired.

TEXT 42

sā śaktiś cetasau buddhir indriye bodha-rūpiṇī

manasy eva smṛtiḥ śaśvat viṣaya-jñāna-dāyinī

The samvit aspect of the external energy creates the intelligence of the heart, the feelings of the senses,
the remembrance of the mind, and the knowledge of sense objects.

TEXT 43

viṣaya-jñānam evasyān māyikaṁ nātma dharmakaṁ

prakṛter guṇa-saṁyuktaṁ prākṛtaṁ kathyate janaiḥ

Knowledge of sense objects is completely mundane. It has nothing to do with one’s constitutional
duties. It is called material knowledge because it is connected with the qualities of the material world.

TEXT 44

sā māyā hlādinī prītir viṣayeṣu bhavet kila

karmānanda svarūpā sā bhukti-bhāva-pradāyinī

The hlādinī aspect of the external energy manifests as attachment for material objects. That attachment
spreads the conception of enjoyment in the form of happiness derived from fruitive activities.
Attachment for the material world, the endeavour for material prosperity, and the desire for sense
gratification all naturally arise from this attachment to sense objects. In order to maintain life peacefully,
the four castes—brāhmaṇa, kṣatriya, vaiśya, and śūdra—are established according to people’s natural
characteristics, and the four āśramas—gṛhastha, vānaprastha, brahmacārī, and sannyāsī—are
established according to people’s position. According to necessity, constitutional and conditional
occupational duties are ascribed. When the upper and lower planets, which are created by the sandhinī
aspect of the marginal potency (see verses 24-25), are connected with the results of these duties, then
they become the object of the fruitive workers’ hopes or fears. It is to be mentioned at this point that
the samvit and hlādinī aspects of the marginal potency, being almost covered by the samvit and hlādinī
aspects of the external potency, time to time manifest renunciation and knowledge of the self, which
are ultimately overcome by māyā due to the absence of spiritual activities.

TEXT 45

yajñeśa bhajanaṁ śaśvat tat prīti-kārakaṁ bhavet

trivarga-viṣayo dharmo lakṣitas tatra karmibhiḥ

The Supersoul is perceived at this point as Yajñeśvara, the Lord of sacrifice. People of the material world
try to please Him by their activities, and they worship Him by sacrifices. The name of this religion is
trivarga, or dharma, artha, and kāma. But there is no possibility of mokṣa, or liberation, by this path.

Thus ends the Second Chapter of Śrī Kṛṣṇa-saṁhitā, entitled

“Descriptions of the Lord’s Energies.”

May Lord Kṛṣṇa be pleased.

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Śrī Kṛṣṇa-saṁhitā – Chapter 3 – Descriptions of the Lord’s Incarnations

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Śrī Kṛṣṇa-saṁhitā – Chapter 3 – Descriptions of the Lord’s Incarnations

TEXT 1

bhagavac-chakti-kāryeṣu trividheṣu sva-śaktimān

vilasan vartate kṛṣṇaś cij-jīva-māyikeṣu ca

The two philosophies—advaita-vāda, or monism, from Vedānta and materialism from Sāṅkhya—have
been current from time immemorial. Monism has been further divided into two, namely vivarta-vāda
and māyāvāda. Among all these philosophers, some say the material world is a transformation of
Brahman, some say it is false, and some have established the material world as beginningless. Swan-like
persons, however, say that although Lord Kṛṣṇa is separate from all activities and their cause, by His
inconceivable potency and through His three principle energies the Lord is nevertheless present and
involved in the activities of Vaikuṇṭha, the living entities, and the material world.

TEXT 2

cit-kāryeṣu svayaṁ kṛṣṇo jīve tu paramātmakaḥ

jaḍe yajñeśvaraḥ pūjyaḥ sarva-karma-phala-pradaḥ

Kṛṣṇa is personally present in spiritual activities, He is present as Supersoul in the living entities, and He
is worshiped as Yajñeśvara in the material world. He alone awards the results of all activities.

TEXT 3

sarvāṁśī sarva-rūpī ca sarvāvatāra-bījakaḥ

kṛṣṇas tu bhagavān sākṣān na tasmāt para eva hi

All the existing personal expansions and all the created separated expansions, the living entities, are
products of Kṛṣṇa’s energy, therefore Lord Śrī Kṛṣṇa is the origin of all expansions. Nothing can manifest
outside of His energy, therefore He is the source of all forms. All incarnations of the Lord emanate from
Him, therefore He is the source of all incarnations. Lord Śrī Kṛṣṇa is the Supreme Personality of
Godhead. There is no truth superior to Him.

TEXT 4

acintya-śakti-sampannaḥ sa kṛṣṇaḥ karuṇāmayaḥ

māyā-baddhasya jīvasya kṣemāya yatnavān sadā

That Kṛṣṇa is inconceivably powerful and merciful. He is ardently engaged in the welfare of the living
entities who have been conditioned by Māyā due to misuse of their independence.

TEXT 5

yad yad bhāgavato jīvas tat tad bhāgavato hariḥ

avatīrṇaḥ svaśaktyā saḥ krīḍatīva janaiḥ saha

When the conditioned souls receive various forms according to their nature, the Supreme Lord Kṛṣṇa, by
His inconceivable potency, agrees to accompany them by incarnating and enjoying pastimes with them.

TEXT 6

matsyeṣu matsya-bhāvo hi kacchape kūrma-rūpakaḥ

meru-daṇḍayute jīve varāha-bhāvavān hariḥ

When the living entities accept the position of fish, the Lord accepts His fish incarnation, Matsya. Matsya
is without daṇḍa. When the living entities gradually accept the position of vajra-daṇḍa, then the Lord
incarnates as Kūrma. When vajra-daṇḍa gradually becomes meru-daṇḍa, the Lord incarnates as Varāha.
TEXT 7

nṛsiṁho madhya-bhāvo hi vāmanaḥ kṣudra-mānave

bhārgavo ‘sabhyavargeṣu sabhye dāśarathis tathā

When the living entities accept the combined position of human and animal, the Lord accepts His
incarnation of Nṛsiṁha. When the living entities are short, He appears as Vāmana. When the living
entities are uncivilised, He comes as Paraśurāma. When they are civilised, He appears as Rāmacandra.

TEXT 8

sarva vijñāna-sampanne kṛṣṇas tu bhagavān svayam

tarka-niṣṭhanare buddho nāstike kalkir eva ca

When the living entities possess the wealth of practical knowledge, then Lord Kṛṣṇa Himself appears.
When the living entities develop the tendency for argument, the Lord appears as Buddha. And when
they are atheistic, the Lord comes as Kalki. These are well-known facts.

TEXT 9

avatārā harer bhāvāḥ kramorddhva-gatimad-dhṛdi

na teṣāṁ janma-karmādau prapañco vartate kvacit

In the course of the gradual development of the living entities’ hearts, the Lord incarnates in a form
corresponding to the mood of the devotees. The source and activities of those forms are untouched by
material contamination.

TEXT 10-11

jīvānāṁ krama-bhāvānāṁ lakṣaṇānāṁ vicārataḥ

kālo vibhajyate śāstre daśadhā ṛṣibhiḥ pṛthak

tat tat kālagato bhāvaḥ kṛṣṇasya lakṣyate hi yaḥ

sa eva kathyate vijñair avatāro hareḥ kila

After consideration, the sages have divided the history of the living entities’ advancement into ten
periods of time. Each period has different symptoms, with each successive mood superior to the
previous. Each progressive mood is described as an incarnation.

TEXT 12

kenacid bhajyate kālaś catur-viṁśatidhā vidā

aṣṭādaśa-vibhāge vā cāvatāra-vibhāgaśaḥ

Some learned scholars have divided this period of time into twenty-four and ascertained twenty-four
incarnations. Yet there are others who have divided it into eighteen with the corresponding number of
incarnations.

TEXT 13

māyayā ramaṇaṁ tucchaṁ kṛṣṇasya cit svarūpiṇaḥ

jīvasya tattva-vijñāne ramaṇaṁ tasya sammatam

Some people say that the Supreme Lord is omnipotent, therefore He may sometimes incarnate by His
inconceivable energy in a material body, and all incarnations can therefore be accepted simply as
historical incidents. According to the opinion of swan-like Vaiṣṇavas, this statement is extremely
unreasonable because it is impossible for Lord Kṛṣṇa to accept a material body and perform material
activities. Such action would be insignificant and abominable for Him. But His appearance and pastimes
in the hearts of the realised living entities’ are accepted by both the sadhus and Kṛṣṇa.

TEXT 14

chāyāyāḥ sūrya-sambhogo yathā na ghaṭate kvacit

māyāyāḥ kṛṣṇa-sambhogas tathā nasyāt kadācana

As the sun cannot enjoy its shadow, Kṛṣṇa cannot enjoy māyā.

TEXT 15

māyāśritasya jīvasya hṛdaye kṛṣṇa-bhāvanā

kevalaṁ kṛpayā tasya nānyathā hi kadācana

What to speak of Kṛṣṇa enjoying māyā, He is not even seen by persons who are under the shelter of
māyā. Yet simply by the mercy of Kṛṣṇa one can easily see Him through samādhi.

TEXT 16

śrī kṛṣṇa-caritaṁ sākṣāt samādhi-darśitaṁ kila

na tatra kalpanā mithyā netihāso jaḍāśritaḥ

The pure activities of Kṛṣṇa have been perceived through the samādhi of swan-like persons like
Vyāsadeva. Kṛṣṇa’s activities are not exactly historical like those of people under the clutches of māyā,
because Kṛṣṇa’s activities are not limited to any time or place. Nor are His activities comparable with the
activities of ordinary people.

TEXT 17

vayaṁ tu caritaṁ tasya varṇayāmaḥ samātasaḥ

tattvataḥ kṛpayā kṛṣṇa- caitanyasya mahātmanaḥ

After careful consideration and by the mercy of Śrī Kṛṣṇa Caitanya we will herein briefly describe the
activities of Kṛṣṇa.

TEXT 18
sarveṣām avatārāṇām artho bodhyo yathā mayā

kevalaṁ kṛṣṇa-tattvasya cārtho vijñāpito ‘dhunā

The explanation on the science of Kṛṣṇa that is presented in this book may be applied to His various
incarnations. The conclusion is that Kṛṣṇa is the root cause and seed of all incarnations. He is eternally
enjoying pastimes with the living entities as the Supersoul. The Supersoul reciprocates according to the
mood and realisation a living entity acquires while traveling on the path of fruitive activities. But Kṛṣṇa
does not personally appear until spiritual attachment arises in the hearts of the living entities. Therefore,
all other incarnations appear from the Supersoul, of whom Kṛṣṇa is the original seed (see Chapter 2
verses 22-23).

TEXT 19

vaiṣṇavāḥ sāra-sampannās tyaktvā vākya-malaṁ mama

gṛhnaṁ tu sāra-sampattiṁ śrī kṛṣṇa-caritaṁ mudā

We appeal to the swan-like Vaiṣṇavas to ignore the imperfections of these verses and happily relish
Kṛṣṇa’s activities, which are the essence and wealth of all living entities.

TEXT 20

vayaṁ tu bahu-yatnena na śaktā deśa-kālataḥ

samuddhartuṁ manīṣāṁ na prapañca-pīḍitā yataḥ

Regarding these descriptions of Kṛṣṇa’s activities, despite much effort we were unable to restrain our
intelligence from considerations of time and space, because we are not free from the pangs of material
life.

TEXT 21

tathāpi gaura-candrasya kṛpā-vāri-niṣevaṇāt

sarveṣāṁ hṛdaye kṛṣṇa rasābhāvo nivartatām

Still, after drinking the shower of mercy from Śrī Gauracandra, the son of Śacī and our only guide, let
whatever little we have described herein enter the hearts of all living entities to fill the absence of kṛṣṇa-
rasa; that is, let everyone relish the transcendental mellows in relationship with Kṛṣṇa.

Thus ends the Third Chapter of Śrī Kṛṣṇa-saṁhitā, entitled

“Descriptions of the Lord’s Incarnations.”

May Lord Kṛṣṇa be pleased.

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Śrī Kṛṣṇa-saṁhitā – Chapter 4 – The Pastimes of Lord Kṛṣṇa

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Śrī Kṛṣṇa-saṁhitā – Chapter 4 – The Pastimes of Lord Kṛṣṇa

Text 1-2

yadā hi jīva-vijñānaṁ pūrṇam āsān mahītale

kramorddha-gatirītyā ca dvāpare bhārate kila

tadā sattvaṁ viśuddhaṁ yad vasudeva itīritaḥ

brahma-jñāna-vibhāge hi mathurāyām ajāyata

Two types of persons, the kaniṣṭha-adhikārīs and the uttama-adhikārīs, are eligible for understanding
the science of Kṛṣṇa. The madhyama-adhikārīs cannot understand this science due to their doubting
nature. Madhyama-adhikārīs are known as either impersonalists or worshipers of the supreme
controller. If they are fortunate, then by the strength of devotees’ association they become uttama-
adhikārīs and also realise the sweetness of Kṛṣṇa’s activities through the process of samādhi. Although
by the mercy of Kṛṣṇa, living entities can easily attain the stage of uttama-adhikārī, people generally
have greater faith in arguments arising from the samvit aspect of the external energy and disregard the
simple process of samādhi as superstitious. If they become faithful, however, then they first become
kaniṣṭha-adhikārīs, and later, by the association of devotees, by following the devotees’ instructions, and
by gradual advancement, they can certainly become uttama-adhikārīs. But if they are doubtful from the
beginning, then either they become fortunate and cross the ocean of arguments to become uttama-
adhikārīs or they become more averse to the Lord and fall away from the path of liberation. Therefore,
when the experienced knowledge of the living entities attained maturity by faithful discussion, then at
the end of Dvāpara-yuga in the pious land of Bhārata-varṣa in Mathurā, the personification of Absolute
knowledge, King Vasudeva, the personification of pure goodness, took birth.

TEXT 3

sātvatāṁ vaṁśa-sambhūto vasudevo manomayīm

devakīm agrahīt kaṁsa nāstikya bhaginīṁ satīm

Vasudeva appeared in a family of devotees and married Devakī, the so-called sister of Kaṁsa, who was
the personification of atheism.

TEXT 4

bhagavad bhāva-sambhūteḥ śaṅkayā bhoja-pāṁśulaḥ

arundhad dampatī tatra kārāgāre sudurmadaḥ

Fearing the Lord’s advent from this couple, the wretched Kaṁsa of the Bhoja dynasty arrested them and
put them in the jail of remembrance. It is understood that the descendants of the Yadu dynasty were all
devotees, while the descendants of the Bhoja dynasty were all extremely argumentative and averse to
the Lord.

TEXT 5

yaśaḥ kīrtyādayaḥ putrāḥ ṣaḍ āsan kramaśas tayoḥ

te sarve nihatā bālye kaṁseneśa-virodhinā

That couple gradually begot six sons such as Yaśa and Kīrti, but Kaṁsa, who is averse to the Lord, killed
them in their childhood.

TEXT 6

jīva-tattvaṁ viśuddhaṁ yad bhagavad dāsya bhūṣaṇam

tad eva bhagavān rāmaḥ saptame samajāyata

Śrī Baladeva is decorated with service to the Lord and is the transcendental reservoir of all living entities.
He is their seventh son.

TEXT 7

jñānāśramaye citte śuddha-jīvaḥ pravartate

kaṁsasya kāryamāśaṅkya sa yāti vraja-mandiram

Śrī Baladeva is the transcendental reservoir of all living entities, and He appeared in the womb of Devakī,
who represents the heart filled with knowledge. But out of fear of His maternal uncle Kaṁsa, He went to
His home in Vraja.
TEXT 8

tathā śuddhāmaye citte rahiṇyāṁ ca viśaty asau

devakī-garbha-nāśas tu jñāpitaś cābhavat tadā

He was transferred to the faithful abode of Vraja and entered the firmly devoted heart of Rohiṇī. News
of Devakī’s miscarriage was spread at this time.

TEXT 9

aṣṭame bhagavān sākṣād aiśvaryākhyāṁ dadhat tanum

prādur āsīn mahāvīryaḥ kaṁsa-dhvaṁsa cikīrṣayā

Right after the appearance of the transcendental reservoir of all living entities, awareness of the Lord
appeared in the heart of the living entities. Thereafter the eighth son, the Supreme Personality of
Godhead, appeared as Nārāyaṇa with full opulences. The greatly heroic Lord appeared with a desire to
vanquish Kaṁsa, who was the personification of atheism.

TEXT 10

vraja-bhumiṁ tadānītaḥ svarūpeṇābhavad dhariḥ

sandhinī nirmitā sā tu viśvāso bhitir eva ca

The Lord in His own form as Kṛṣṇa was brought to Vraja, which is created by the sandhinī aspect of the
spiritual potency. The root foundation of this land is faith. The purport is that this land does not exist in
argument or speculative knowledge; it exists in faith.

TEXT 11

na jñānaṁ na ca vairāgyaṁ tatra dṛṣyaṁ bhavet kadā

tatraiva nanda-gopaḥ syād ānanda iva mūrtimān

Speculative knowledge or renunciation is not found there. The most blissful son of Nanda is the only
authority there. There is no consideration of superiority or inferiority of the different castes in that
abode. That is why He appeared in the family of cowherd men. He always engaged in tending and
protecting the cows, as such activities are devoid of opulence and full of sweetness.

TEXT 12

ullāsa-rūpiṇī tasya yaśodā saha-dharmiṇī

ajījanan mahāmāyāṁ yāṁ śaurir nītavān vrajāt

The inferior energy, Māyā, who was begotten by the blissful mother Yaśodā, the wife of Nanda, was
taken out of Vraja by Vasudeva. The mundane conception that is inherent in the conditioned souls’
impression of the spiritual abode is destroyed by the arrival of Kṛṣṇa.

TEXT 13

kramaśo varddhate kṛṣṇaḥ rāmeṇa saha gokule

viśuddha-prema-sūryasya praśāntakara saṅkule

The inconceivable Supreme Lord, Śrī Kṛṣṇa, and the transcendental reservoir of all living entities,
Balarāma, grew up together in Gokula, which is filled with the rays of the transcendental sun of pure
love.

TEXT 14

preritā putanā tatra kaṁsena bāla-ghātinī

mātṛvyāja svarūpā sā mamāra kṛṣṇa-tejasā

With a desire to kill Kṛṣṇa, the atheist Kaṁsa sent Pūtanā, the child-killer, to Vraja. Deceiving Kṛṣṇa with
motherly affection, Pūtanā offered Him her breast-milk and was killed by Kṛṣṇa’s prowess.
TEXT 15

tarka-rūpas tṛṇāvartaḥ kṛṣṇa-bhāvān mamāra ha

bhāravāhi svarūpaṁ tu babhañja śakaṭaṁ hariḥ

Tṛṇāvarta, the personification of argument, was also killed by the Lord’s prowess. Thereafter the Lord
broke the ass-like Śakaṭa, who only carried loads.

TEXT 16

ānanābhyantare kṛṣṇo mātre pradarśayan jagat

adarśayad avidyāṁ hi cic-chakti-rati-poṣikām

Śrī Kṛṣṇa showed His mother the whole universe when He opened His mouth, but mother Yaśodā could
not accept Kṛṣṇa’s opulence due to being overwhelmed by the spiritual potency’s nescience that
nourishes attachment. The transcendental devotees are so much overwhelmed by the Lord’s sweetness
that they cannot accept the Lord’s opulence in spite of its presence. This nescience, however, is not a
material product.

TEXT 17

dṛṣṭvāca-bāla-cāpalaṁ gopī sūllā-sarūpiṇī

bandhanāya manaś cakre rajjvā kṛṣṇasya sā vṛthā

After seeing Kṛṣṇa’s childish mischief, in the form of stealing the heart (in the form of butter), Yaśodā,
the form of joyfulness, laboured in vain to bind Kṛṣṇa with ropes.

TEXT 18

na yasya parimāṇaṁ vai tasyaiva bandhanaṁ kila

kevalaṁ prema-sūtreṇa cakāra nanda-gehinī

He who has no material form was bound by Yaśodā with only a thread of love. One cannot attain the
perfection of binding Kṛṣṇa with material ropes.

TEXT 19

bāla-krīḍā-prasaṅgena kṛṣṇasya bandha-chedanam

abhavad vārkṣa bhāvāt tu nimeṣād deva-putrayoḥ

In the course of Kṛṣṇa’s childhood pastimes, the two sons of Kuvera were easily delivered from their
forms as trees.

TEXT 20

anena darśitaṁ sādhu saṅgasya phalam uttamam

devopi jaḍatāṁ yāti kukarma-nirato yadi

We can understand two instructions from the deliverance of the Yamalārjuna trees. The first is that by a
moment’s association with a devotee, the living entity is freed from bondage. Secondly, by the
association of non-devotees, even the demigods become materialistic and engage in sinful activities.

TEXT 21

vatsānāṁ cāraṇe kṛṣṇaḥ sakhibhir yāti kānanam

tathā vatsāsuraṁ hanti bāla-doṣa-maghaṁ bhṛśam

The child Kṛṣṇa entered the forest with His friends in order to tend the cows. This means that the pure
living entities, who are overwhelmed with the nescience of the spiritual potency, attain the form of
calves due to being fixed in feelings of subordination to Kṛṣṇa. Vatsāsura, the form of boyhood offences,
was killed in the pasture grounds.

TEXT 22
tadā tu dharma-kāpaṭya svarūpo baka-rūpa-dhṛk

kṛṣṇeṇa śuddha-buddhena nihataḥ kaṁsa-pālitaḥ

Bakāsura, who was maintained by Kaṁsa and who personified cheating religion, was killed by the purely
intelligent Kṛṣṇa.

TEXT 23

agho ‘pi marditaḥ sarpo nṛśaṁsatva-svarūpakaḥ

yamunā-puline kṛṣṇo bubhuje sakhibhis tadā

The snake named Agha, who was the form of cruelty, was subdued. After this, the Lord had a picnic of
simplicity.

TEXT 24

gopāla-bālakān vatsān corayitvā catur-mukhaḥ

kṛṣṇasya māyayā mugdho babhuva jagatāṁ vidhiḥ

Meanwhile, the four-headed Brahmā, the creator of all planets and speaker of the four Vedas, became
overwhelmed by Kṛṣṇa’s external energy and stole the calves and cowherd boys.

TEXT 25

anena darśitā kṛṣṇa- mādhurye prabhutā ‘malā

na kṛṣṇo vidhi-vādhyo hi preyān kṛṣṇaḥ svataś citām

By this incident, Kṛṣṇa displayed complete domination in His supreme sweetness. Although merely a
cowherd boy, He showed His complete control over the creator of the universe. It is also understood
from this pastime that the dearmost person of the spiritual world, Kṛṣṇa, is not controlled by any
regulation.
TEXT 26

cid-acid viśvanāśe ‘pi kṛṣṇaiśvaryaṁ na kuṇṭhitam

na ko ‘pi kṛṣṇa-sāmarthya- samudra laṅghane kṣamaḥ

After Brahmā stole the boys and calves, the Lord personally manifested Himself as the boys and calves
and easily continued on with His pastimes. From this it is clearly understood that even with the
destruction of the material and spiritual worlds, the opulence of Kṛṣṇa is never hampered. No one can
surpass Kṛṣṇa’s abilities, no matter how capable he is.

TEXT 27

sthūla-buddhi-svarūpo ‘yaṁ gardabho dhenukāsuraḥ

naṣṭo ‘bhūd baladevena śuddha-jīvena durmatiḥ

Dhenukāsura, who personifies the ass of blunt judgement, was killed by Baladeva, the transcendental
reservoir of all living entities.

TEXT 28

krūrātmā kālīyaḥ sarpaḥ salilaṁ cid-dravātmakam

saṁdūṣya yāmunaṁ pāpo hariṇā lāñchito gataḥ

The Kāliya snake, the personification of malice, polluted the Yamunā waters, which are spiritual liquid.
The Lord tortured and banished him.

TEXT 29

paraspara vivādātmā dāva-vahnir bhayaṅkaraḥ

bhakṣito hariṇā sākṣad vraja-dhāma-śubhārthinā

The formidable forest fire, the form of quarrel amongst Vaiṣṇava sampradāyas, was swallowed by the
Lord in order to protect the land of Vraja.

TEXT 30

pralambo jīva-cauras tu śuddhena śauriṇā hataḥ

kaṁsena prerito duṣṭaḥ pracchanno bauddha-rūpa-dhṛk

The rascal Pralambāsura, who stole away the reservoir of all living entities and who personified the
covered form of Buddhist philosophy, māyāvāda, was sent by the atheist Kaṁsa and killed by Baladeva.

Thus ends the Fourth Chapter of Śrī Kṛṣṇa-saṁhitā, entitled

“Pastimes of Kṛṣṇa.”

May Lord Kṛṣṇa be pleased.

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Śrī Kṛṣṇa-saṁhitā – Chapter 5 – The Pastimes of Lord Kṛṣṇa

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Śrī Kṛṣṇa-saṁhitā – Chapter 5 – The Pastimes of Lord Kṛṣṇa

TEXT 1

prīti-prāvṛṭ samārambhe gopyā bhāvātmikās tadā

śrī kṛṣṇasya guṇa-gāne tu pramattās tā hari-priyāḥ

When mādhurya-rasa becomes excessively liquified, then love pours like rain during the rainy season.
Then the gopīs, who are most dear to Hari and fully absorbed in His thought, become maddened while
chanting His glories.

TEXT 2

śrī kṛṣṇa-veṇu-gītena vyākulās tāḥ samārccayan

yoga-māyāḥ mahā-devīṁ kṛṣṇa-lābhecchayā vraje

Being overwhelmed by the sound of Kṛṣṇa’s flute, the gopīs of Vraja worshiped goddess Yogamāyā with
a desire to attain Kṛṣṇa. The appearance of the truth of Vaikuṇṭha in the pure consciousness of the living
entities of this world is called Vraja. The word vraja means “to go.” It is impossible to elevate oneself in
this material world by rejecting māyā, therefore one should take shelter of favourable material items
and try to search for the indescribable truth. For this reason, living entities who have attained the mood
of gopīs take shelter of the great goddess Yogamāyā to help them attain the Lord’s pastimes in the
spiritual world.

TEXT 3-4

yeṣāṁ tu kṛṣṇa-dāsecchā vartate balavattarā

gopanīyaṁ na teṣāṁ hi svasmin vānyatra kiñcana

etad vai śikṣayan kṛṣṇo vastrāṇi vyāharan prabhuḥ

dadarśānāvṛtaṁ cittaṁ rati-sthānam anāmayam

Those persons who have an intense desire to serve Kṛṣṇa have no secrets amongst themselves or with
others. In order to teach this principle to the devotees, Kṛṣṇa stole the clothes of the gopīs. A heart that
is situated in pure goodness is the proper abode for attachment to the Lord. He exposed the gopīs’ love
for Him by stealing away their clothes.

TEXT 5

brāhmaṇāṁś ca jagannātho yajñānnaṁ samayācata

brāhmaṇā na dadur bhaktaṁ varṇābhimānino yataḥ

While tending the cows near Mathurā, Śrī Kṛṣṇa begged food grains from the brāhmaṇas who were
engaged in sacrifice. Being proud of their caste, those brāhmaṇas considered that performing sacrifices
was the highest principle and therefore did not give Kṛṣṇa any food.

TEXT 6

veda-vāda-ratā viprāḥ karma-jñāna-parāyaṇāḥ

vidhīnāṁ vāhakāḥ śaśvat kathaṁ kṛṣṇa-ratā hi te

The reason for this is that high-caste brāhmaṇas are so-called followers of the Vedas, and therefore they
cannot realise the subtle purport of the Vedas. They follow the process of insignificant fruitive activities
and become materialistic, or they study the science of self-realisation and speculative knowledge and
become absorbed in impersonalism. Such brāhmaṇas prefer to simply remain controlled by the
scriptural injunctions or previous ancestors by formally carrying out their instructions. They are unable
to understand that attachment to the Lord is the primary purpose of all scriptures, so how can they
become servants of Kṛṣṇa? We should not misunderstand from this that all brāhmaṇas are mundane
fruitive workers or followers of speculative knowledge. Many great personalities appeared in brāhmaṇa
families and attained the topmost position of devotional service. Therefore, the purport of this verse is
that ass-like brāhmaṇas who formally carry out the rules and regulations are averse to Kṛṣṇa, but swan-
like brāhmaṇas are servants of Kṛṣṇa and thus worshipable by all.

TEXT 7
teṣāṁ striyas tadāgatya śrī-kṛṣṇa-sannidhiṁ vane

akurvannātma-dānaṁ vai kṛṣṇāya paramātmane

The wives of the ass-like brāhmaṇas represent people who are subordinate to those with undeveloped
faith. Being under the control of the sweetness of Kṛṣṇa, who is the Supersoul, they went to the forest
and offered themselves to Him. Those who have undeveloped faith are called mundane devotees.

TEXT 8

etena darśitaṁ tattvaṁ jīvānāṁ samadarśanam

śrī-kṛṣṇa-prīti-sampattau jāti-buddhir na kāraṇam

By this incident the equality of all living entities is ascertained. There is no consideration of caste in
pleasing Kṛṣṇa, rather caste consciousness sometimes becomes an obstacle in the development of love.

TEXT 9

narāṇāṁ varṇa-bhāgo hi sāmājika vidhir mataḥ

tyajan varṇāśramān dharmān kṛṣṇārthaḥ hi na doṣabhāk

In order to maintain social order, the Āryans divided society into four castes and four social orders. If the
social system is protected, then people’s spiritual lives are nourished by good association and discussion.
Therefore, the varṇāśrama system should be accepted in all respects. By this arrangement there is a
possibility of gradually attaining love for Kṛṣṇa. The main purpose for this arrangement is the cultivation
of spiritual life, or love for Kṛṣṇa. Even if one attains perfection without following this process, still it
should not be disregarded. At this point one should understand that after attaining perfection, this
process naturally becomes unimportant. There is no fault in the rejection of the relatively less important
process of varṇāśrama by those who have attained perfection in the form of love for Kṛṣṇa. Therefore,
the conclusion is that faults and qualities can be attributed only in respect to the qualification of the
performer.

TEXT 10
indrasya karma-rūpasya niṣidhya yajñam utsavan

varṣaṇāt plāvanāt tasya rarakṣa gokulaṁ hariḥ

Lord Yajñeśvara is the predominating Lord of the activities for protecting the social order. His
representative amongst the living entities is Indra. Such activities are of two varieties—constitutional
and conditional. Those regular activities which are meant for maintaining one’s life are called
constitutional. Any activities other than these are conditional. If we consider, we can understand that all
fruitive activities fall under the category of either constitutional or conditional. Therefore, activities
performed either with material desire or without material desire fall under the categories of
constitutional or conditional activities. Lord Kṛṣṇa forbade His devotees from performing any activities
other than those meant for maintaining their lives. When Indra, the lord of fruitive activities, saw Lord
Kṛṣṇa arrange to neglect the activities meant to nourish the world, he created a great disturbance. The
Lord protected the devotees from flood and supplied their needs by accepting Govardhana, the
expanding shelter of sober persons, as an umbrella.

TEXT 11

etena jñāpitaṁ tattvaṁ kṛṣṇa-prītiṁ gatasya vai

na kācid vartate śaṅkā viśva-nāśā karmaṇaḥ

If the activities that nourish the world are neglected for the cultivation of Kṛṣṇa consciousness, the
devotees of Kṛṣṇa should not feel anxiety.

TEXT 12

yeṣāṁ kṛṣṇaḥ samuddharttā teṣāṁ hantā na kaścana

vidhānāṁ na balaṁ teṣu bhaktānāṁ kutra bandhanam

No one can destroy one whom Kṛṣṇa wants to protect. The strength of regulations cannot influence such
persons. What to speak of the bondage of regulations, nothing other than the bondage of love for the
Lord can bind the devotees.

TEXT 13
viśvāsa-viṣaye ramye nadī cid-drava-rūpiṇī

tasyāṁ tu pitaraṁ magnam uddhṛtya-līlayā hariḥ

In Śrī Vṛndāvana, the land of faith, the Yamunā, the personification of spiritual liquid, flows. Nanda
Mahārāja was merged in that water, and the Lord delivered him as part of His pastimes.

TEXT 14

darśayāmāsa vaikuṇṭhaṁ gopebhyo harir ātmanaḥ

aiśvaryaṁ kṛṣṇas tattve tu sarvadā nihitaṁ kila

Thereafter, Lord Kṛṣṇa mercifully displayed the truth and opulence of Vaikuṇṭha to the cowherd men.
This shows that Kṛṣṇa’s sweetness is so prominent that His opulences become covered by its presence.

TEXT 15

jīvānāṁ nitya-siddhānām anugānām api priyaḥ

akarod rāsa-līlām vai prīti-tattva-prakāśikām

The Lord, who is very dear to the eternally perfect living entities and their followers, performed His rāsa-
līlā, which is the culmination of ecstatic love.

TEXT 16

antarddhāna-viyogena varddhayan smaram uttamam

gopikā-rāsa-cakre tu nanarta kṛpayā hariḥ

After the most merciful Lord increased the amorous love of the gopīs by suddenly disappearing from
them, He began to dance in the circle of the rāsa-līlā.
TEXT 17-18

jaḍātmake yathā viśve dhruvasyākarṣaṇāt kila

bhramanti maṇḍalākārāḥ sasūryā graha-saṅkulāḥ

tathā cid-viṣaye kṛṣṇasy ākarṣaṇa-balād api

bhramanti nityaśo jīvāḥ śrī-kṛṣṇe madhyage sati

In this material world, which is created by māyā, there is a principle constellation named Dhruva. All the
suns along with their planets continually circle around Dhruva by its power of attraction. The main
consideration is that there is an energy known as attraction in all material atoms. By the strength of this
energy, atoms are attracted to each other and they thus create a globular planet. When these planets
are attracted to a larger globular planet, they begin to move around it. This is the invariable law of this
material world. Māyā is the basis of the material world and only a reflection of the spiritual world. This
has already been explained previously while discussing the energies of the Lord. By their eternal
constitution, in the form of love, the spark-like conscious living entities in the spiritual world are
attracted to one another, and they imitate one with more elevated consciousness. Those more elevated
conscious persons with their subordinate conscious associates constantly move in the rāsa–līlā circle of
Kṛṣṇa, who is the superconscious supreme Dhruva. Therefore, the great rāsa-līlā pastimes are eternally
manifest in the realm of Vaikuṇṭha. In the spiritual world the ever-existing attachment extends love up
to mahā-bhāva, and in the material world the reflection extends as an inconceivable material attraction
that creates variegatedness. In order to illustrate subtle truths by gross examples we say that in the
material world the sun along with the planets are constantly moving around the Dhruva constellation by
the strength of its attraction, just as all pure living entities eternally circle around Kṛṣṇa by the strength
His attraction.

TEXT 19

mahā-rāsa-vihāre ‘smin puruṣaḥ kṛṣṇa eva hi

sarve nārī-gaṇās tatra bhogya-bhoktṛ vicārataḥ

In the transcendental rāsa–līlā pastimes, Śrī Kṛṣṇa is the only enjoyer and all others are enjoyed. The
conclusion is that the sunlike personality of the spiritual world, Lord Śrī Kṛṣṇa, is the only male and the
living entities are all female. All the relationships of the spiritual world are based on pure love, one
therefore finds the enjoyer is male and the enjoyed are female. The males and females of the material
world are perverted reflections of the enjoyer and enjoyed of the spiritual world. If one searches
through all dictionaries one will not find the words to properly describe the spiritual pastimes of the
supremely conscious Lord and His associates. Hence the descriptions of the man and woman of the
material world are used here as an appropriate indication. There is no necessity or suggestion of
obscene thoughts in this regard. If we reject these activities as obscene, then we miss the opportunity to
discuss that supreme pastime. We are able to describe the truths of Vaikuṇṭha by describing mundane
emotions as the reflections of spiritual emotions. There is no other alternative in this regard. For
example: Kṛṣṇa is merciful. But to show how Kṛṣṇa is merciful, one has to give the example of certain
persons who are merciful. There is no way of expressing this quality other than by giving a well-known
example. Therefore, swan-like persons should give up shyness and obscene considerations and then
hear, read, and think about the transcendental topics of the rāsa-līlā without anxiety.

TEXT 20

tatraiva paramārādhyā hlādinī kṛṣṇa-bhāsinī

bhāvaiḥ sā rāsa-madhyasthā sakhībhī rādhikāvṛtā

The topmost expression of the rāsa-līlā is that Śrīmatī Rādhikā, who is the personification of hlādinī, who
manifests the sweetness of Kṛṣṇa, and who is supremely worshipable by the living entities, is
surrounded by the sakhīs, who are personifications of various emotions, and beautifully situated in the
rāsa dance.

TEXT 21

mahā-rāsa-vihārānte jala-krīḍā svabhāvataḥ

vartate yamunāyāṁ vai drava-mayāṁ satāṁ kila

After the rāsa-līlā dance, the water sports in the spiritual waters of the Yamunā naturally take place.

TEXT 22

mukty ahi-grasta nandas tu kṛṣṇena mocitas tadā

yaśomurddhāḥ sudurdānta śaṅkhacūḍo hataḥ purā

When Mahārāja Nanda, who is personified happiness, was swallowed by the snake, who personifies
merging with the Supreme, Kṛṣṇa, the protector of the devotees, rescued him from danger. Śaṅkhacūḍa
was the personification of fame, because he considered fame as his life and soul. He was killed while
trying to create disturbances in Vraja.

TEXT 23

ghoṭakātmā hatas tena keśī rājya-madāsuraḥ

mathurāṁ gantukāmena kṛṣṇena kaṁsa-vairiṇā

When Kṛṣṇa, the enemy of Kaṁsa, decided to go to Mathurā, the horse demon Keśī, who personifies the
vanity of political ambition, was killed.

TEXT 24

ghaṭyānāṁ ghaṭako ‘krūro mathurām anayad dharim

mallān hatvā hariḥ kaṁsaṁ sānujaṁ nipapāta ha

Akrūra, the catalyst of future events, took Kṛṣṇa and Balarāma to Mathurā, where the two Lords first
killed the wrestlers and then Kaṁsa.

TEXT 25

nāstikye vigate kaṁse svātantryam ugrasenakam

tasyaiva pitaraḥ kṛṣṇaḥ kṛtavān kṣiti-pālakam

After the atheist Kaṁsa was killed, his father, Ugrasena, the personification of freedom, was installed on
the throne by Kṛṣṇa.

TEXT 26

kaṁsa-bhārya-dvayaṁ gatvā pitaraṁ magadhāśrayam

karma-kāṇḍa-svarūpaṁ taṁ vaidhavyaṁ vinyavedayat

The two wives of Kaṁsa, Asti and Prāpti, described the killing of their husband to Jarāsandha, the
personification of fruitive activities.

TEXT 27

śrutvaitan māgadho rājā svasainya-parivāritaḥ

sapta-daśa-mahā-yuddhaṁ kṛtavān mathurā-pure

Hearing their description, the King of Magadha gathered a huge army and attacked Mathurā seventeen
times, but was defeated each time.

TEXT 28

hariṇā marditaḥ so ‘pi gatvāṣṭādaśame raṇe

aruddhan mathurāṁ kṛṣṇo jagāma dvārakāṁ svakām

When Jarāsandha again attacked Mathurā, the Lord went to His abode of Dvārakā. The main purport is
that there are ten types of purificatory activities, such as funeral rites, along with four castes and four
orders of life, which brings the total to eighteen. Among these, when the eighteenth, or sannyāsa,
captures the abode of knowledge, then due to the desire for liberation the Lord disappears.

TEXT 29

mathurāyāṁ vasan kṛṣṇo gurv āśramāśrayāt tadā

paṭhitvā sarva-śāstrāṇi dattavān suta-jīvanam

During Kṛṣṇa’s residence in Mathurā, He left for gurukula, where He very easily studied all the scriptures.
He brought the dead sons of His guru back to life and offered them to His guru.
TEXT 30

svataḥ siddhasya kṛṣṇasya jñānaṁ sādhyaṁ bhaven na hi

kevalaṁ nara-citteṣu tad bhāvānāṁ kramodgatiḥ

There is no need for Kṛṣṇa, who is independently perfect, to endeavour for an education, but when one
resides in Mathurā, the abode of knowledge, one’s knowledge gradually expands. This was illustrated in
this pastime.

TEXT 31

kāminām api kṛṣṇe tu rati-syān mala-saṁyutā

sā ratiḥ kramaśaḥ prītir bhavatīha sunirmalā

Those who enjoy the fruits of their activities are called lusty. Such peoples’ attachment for Kṛṣṇa is
contaminated with impurities, but if they cultivate attachment to Kṛṣṇa for a long time, then pure
devotion arises.

TEXT 32

kubjāyāḥ praṇaye tattvam etad vai darśitaṁ śubham

vraja-bhāva-suśikṣārthaṁ gokule coddhavo gataḥ

While residing in Mathurā, Kṛṣṇa had a seemingly mundane affair with Kubjā. Although there were lusty
desires in the heart of Kubjā, those desires were ultimately transformed into pure love. Thereafter Kṛṣṇa
sent Uddhava to Gokula to teach him that the loving sentiments of the residents of Vraja are the highest
of all.

TEXT 33

pāṇḍavā dharma-śākhā hi kauravāś cetarāḥ smṛtāḥ

pāṇḍavānāṁ tataḥ kṛṣṇo bāndhavaḥ kula-rakṣakaḥ

In the smṛtis it is stated that the Pāṇḍavas were like the branches of religion and the Kauravas were like
branches of irreligion. Therefore, Lord Kṛṣṇa was the friend and protector of the Pāṇḍavas.

TEXT 34

akruraṁ bhagavān dūtaṁ prerayāmāsa hastinām

dharmasya kuśalārthaṁ vai pāpināṁ trāṇakāmukaḥ

The Lord sent Akrūra to Hastināpura as an ambassador to establish religious principles and deliver the
sinful persons.

Thus ends the Fifth Chapter of Śrī Kṛṣṇa-saṁhitā, entitled

“Pastimes of Kṛṣṇa.”

May Lord Kṛṣṇa be pleased.

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Śrī Kṛṣṇa-saṁhitā – Chapter 6 – The Pastimes of Lord Kṛṣṇa

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Śrī Kṛṣṇa-saṁhitā – Chapter 6 – The Pastimes of Lord Kṛṣṇa

TEXT 1

karma-kāṇḍa-svarūpo ‘yaṁ māgadhaḥ kaṁsa-bāndhavaḥ

rurodha mathurāṁ ramyāṁ brahma-jñāna-svarūpiṇīm

There are two types of activities—self-centered and God-centered. God-centered activities are called
karma-yoga, because such activities nourish one’s knowledge, and this knowledge along with those
activities enhance one’s attachment to the Lord. This mixture of karma, jñāna, and bhakti is called
karma-yoga by some people, jñāna–yoga by others, and bhakti-yoga by still others. The swan-like people
call it a synthesis of yoga. Those activities that are self-centered are called fruitive activities. Fruitive
activities generally create doubts, in the form of Asti and Prapti, in regard to the Lord. Fruitive activities
then arrange their marriage with atheism [Kaṁsa]. This Jarāsandha, the personification of fruitive
activities, obstructs Mathurā, the personification of spiritual knowledge.

TEXT 2-3

māyayā bāndhavān kṛṣṇo nītavān dvārakāṁ purīm

mlecchatā yavanaṁ hitvā sa rāmo gatavān hariḥ

mucukundaṁ mahārājaṁ mukti-mārgādhikāriṇam

padāhanad durācāras tasya tejo hatas tadā

By His sweet will, Śrī Kṛṣṇa took all His friends, the personifications of devotees, to Dvārakā, the
personified abode of regulative devotional service. One who does not follow the rules and regulations of
varṇāśrama is called a yavana. When a yavana performs illicit activities, he is degraded further into a
mleccha. With the support of fruitive activities, this yavana was inimical to knowledge. King Mucukunda,
the personification of the path of liberation, was kicked by this yavana, and the wicked yavana was killed
by powerful glance of Mucukunda.
TEXT 4

aiśvarya-jñāna-mayāṁ vai dvārakāyāṁ gato hariḥ

uvāha rukmiṇīṁ devīṁ param-aiśvarya-rūpiṇīm

While residing in Dvārakā, which is filled with the knowledge of opulences, the Lord married Rukmiṇī,
the personification of supreme opulence.

TEXT 5

pradyumnaḥ kāma-rūpo vai jātas tasyāḥ hṛtas tadā

māyā-rūpeṇa daityena śambareṇa durātmanā

As soon as Pradyumna, the personification of Cupid, was born from the womb of Rukmiṇī, he was
immediately kidnapped by the cripple-minded Śambara, the personification of māyā.

TEXT 6

svapatnyā rati-devyā sa śikṣitaḥ paravīrahā

nihatyā śambaraṁ kāmo dvārakāṁ gatavāṁs tadā

In ancient times Cupid’s body was burned to ashes by the dry renunciate Mahādeva. At that time, Rati-
devī, the personification of material enjoyment, took shelter of the demoniac nature. But when
regulative devotional service arose, then Cupid was reborn in the form of Kṛṣṇa’s son. He then delivered
his wife, Rati-devī, from the clutches of demoniac nature. The purport is that in yukta–vairāgya,
regulated lust and attachment are acceptable. Taking help from the teachings of his wife, the most
powerful Cupid killed Śambara, the personification of material enjoyment, and then returned to Dvārakā
with his wife.

TEXT 7

māna-mayyāś ca rādhāyāṁ satyabhāmāṁ kalāṁ śubhām

upayeme hariḥ prītyā maṇy uddhāra chalena ca

 After recovering the jewel, the Lord married Satyabhāmā, who personifies a portion of Rādhārāṇī’s
jealous pride.

TEXT 8

mādhurya-hlādinī-śakteḥ praticchāyā svarūpakāḥ

rukmiṇyādyā mahiṣo ‘ṣṭa kṛṣṇasyāntaḥ pure kila

Kṛṣṇa’s eight queens, headed by Rukmiṇī, were reflections of the opulences of the hlādinī aspect and
were very dear to Kṛṣṇa.

TEXT 9

aiśvarye phalavān kṛṣṇaḥ santater vistṛtir yataḥ

sātvatāṁ vaṁśa-saṁvṛddhiḥ dvārakāyāṁ satāṁ hṛdi

The sentiments of the Lord in His sweet feature are unbroken, but the sentiments of the Lord in
Dvārakā, the shelter of opulent regulative devotional service, are not like that, because many sons and
grandsons expand His family of those sentiments.

TEXT 10

sthūlārtha-bodhake granthe na teṣām artha-nirṇayaḥ

pṛthag-rūpeṇa kartavyaḥ sudhiyaḥ prathayaṁ tu tat

In this book, which explains the gross meanings, it is very difficult to explain the meanings of those sons
and grandsons. Some intelligent persons should elaborately describe their meaning in a separate book.

TEXT 11
advaita-rūpiṇaṁ daityaṁ hatvā kāśīṁ ramā-patiḥ

hara-dhāmādahat kṛṣṇas tad duṣṭa-mata-pīṭhakam

The demoniac philosophy, in the form of monism, took birth in Kāśī, the abode of Śiva, wherein a
wretched person claimed to be Vāsudeva and preached that demoniac philosophy. The Lord, who is the
husband of Ramā, killed him and burned Kāśī, the home of that demoniac philosophy.

TEXT 12

bhauma buddhimayaṁ bhaumaṁ hatvā sa garuḍāsanaḥ

uddhṛtya ramaṇī-vṛndam upayeme priyaḥ satyam

Narakāsura is also called Bhauma, because he considered the Absolute Truth to be mundane. The Lord,
who sits on Garuḍa, killed Narakāsura, and after delivering the queens, He married them. The
conception of the Deity as an idol is abominable, because it is foolish to consider the Absolute Truth to
be mundane. There is a great difference between serving the Deity of the Lord and worshiping idols.
Deity worship is an indicator of the Absolute Truth, because by this process one attains the Absolute
Truth. Idol worship, however, means to accept a material form or formlessness as the Absolute Truth, in
other words, to accept a material form as the Supreme Lord. The Lord ultimately delivered and accepted
those people who were of this opinion.

TEXT 13

ghātayitvā jarāsandhaṁ bhīmena dharma-bhrātṛṇā

amocayad bhūmi-pālān karma-pāśasya bandhanāt

The Lord had Jarāsandha killed by Bhīma, the brother of Dharma. He then rescued many kings from the
bondage of karma.

TEXT 14

yajñe ca dharma-putrasya labdhvā pūjām aśeṣataḥ

cakarta śiśupālasya śiraḥ saṁdveṣṭur ātmanaḥ

The Lord accepted unlimited worship in Yudhiṣṭhira’s sacrifice and severed the head of Śiśupāla, the
personification of envy.

TEXT 15

kurukṣetra-raṇe kṛṣṇo dharābhāraṁ nivartya saḥ

samāja-rakṣaṇaṁ kāryam akarot karuṇāmaya

The Lord protected society by reestablishing the principles of religion, and He removed the burden of
the world by arranging the Battle of Kurukṣetra.

TEXT 16

sarvāsāṁ mahiṣīṇāṁ ca pratisadma hari muniḥ

dṛṣṭvā ca nārado ‘gacchad vismayaṁ tattva-nirṇaye

Nārada Muni visited Dvārakā and was struck with the depth of the Absolute Truth when he saw that
Kṛṣṇa was simultaneously present in each of the queens’ houses. It is very wonderful that the Supreme
Lord is simultaneously and fully present everywhere—within the heart of all living entities and engaged
in various pastimes. The quality of omnipresence is insignificant for the Almighty Lord.

TEXT 17

kadarya-bhāva-rūpaḥ sa dantavakro hatas tadā

subhadrāṁ dharma-bhrātre hi narāya dattavān prabhuḥ

Dantavakra, the personification of uncivilised man, was killed by the Lord. The Lord then arranged the
marriage of His sister, Subhadrā, with Arjuna, the brother of Yudhisthira. In order to establish a
relationship between the Lord and an enjoyed living entity who has not developed the nature of being
the Lord’s consort, the hlādinī aspect of the mood of friendship selects an inconceivable devotee to take
the role of Subhadrā, who becomes very near to the Lord as His sister. Subhadrā is to be enjoyed by a
devotee like Arjuna. This relationship, however, is not as exalted as found in Vraja.

TEXT 18

śālva-māyāṁ nāśayitvā rarakṣa dvārakāṁ purīm

nṛgan tu kṛkalāsatvāt karma-pāśād amocayat

The Lord protected Dvārakā by killing Śālva, who possessed mystical powers. The scientific arts are most
insignificant before the Lord. King Nṛga was suffering the results of his bad karma in the form of a lizard,
but he was delivered by the mercy of the Lord.

TEXT 19

sudāmnā prīti-dattaṁ ca taṇḍulaṁ bhuktavān hariḥ

pāṣaṇḍānāṁ pradattena miṣṭena na tathā sukhī

If the most relishable item is offered by a non-devotee, the Lord does not accept it. But if an ordinary
item is offered with love, the Lord accepts it. This was demonstrated when the Lord ate the rice that
Sudama offered.

TEXT 20

balo ‘pi śuddha-jīvo ‘yaṁ kṛṣṇa-prema-vaśaṁ gataḥ

avadhīd dividaṁ mūḍhaṁ nirīśvara-pramodakam

The monkey Dvivida, the personification of godlessness, was killed by Baladeva, who possesses ecstatic
love for Kṛṣṇa and who is the reservoir of all living entities.

TEXT 21

svasamvin nirmite dhāmni hṛd-gate rohiṇī-sutaḥ

gopībhir bhāva-rūpābhī reme bṛhad vanāntare

In the forests of Vraja, which are created by the samvit aspect of the marginal potency, Śrī Baladeva
performed conjugal pastimes with the gopīs, the personifications of ecstatic love.

TEXT 22

bhaktānāṁ hṛdaye śaśvat kṛṣṇa-līlā pravartate

naṭo ‘pi svapuraṁ yāti bhaktānāṁ jīvanātāye

All these pastimes are situated in the hearts of the devotees, but when the devotees give up their
material bodies, the pastimes disappear just as an actor leaves the stage.

TEXT 23

kṛṣṇecchā kāla-rūpā sā yādavān bhāva-rūpakān

nivartya raṅgataḥ sādhvī dvārakāṁ plāvayat tadā

The desire of Kṛṣṇa, in the form of time, separated the Yadavas, the personifications of affectionate love,
from the pastimes of the Lord and flooded the abode of Dvārakā in the waves of the ocean of
forgetfulness. The desire of Kṛṣṇa is always pure and devoid of all inauspiciousness. In order to transfer
His devotees to Vaikuṇṭha, the Lord separates them from their material bodies.

TEXT 24

prabhāse bhagavaj jñāne jarākrāntān kalevarān

paraspara vivādena mocayām āsa nandinī

This desire of Kṛṣṇa, which bestows the topmost happiness, obliged the devotees to give up their old
decrepit bodies in Prabhāsa-kṣetra, the personification of knowledge of the Absolute Truth. When the
body becomes useless, then all the parts and limbs do not cooperate with each other—they quarrel.
Especially at the time of death, all the parts and limbs become senseless; but in the hearts of devotees,
remembrance is never lost.

TEXT 25

kṛṣṇa-bhāva-svarūpo ‘pi jarākrāntāt kalevarāt

nirgato gokulaṁ prāpto mahimni sve mahīyate

At the time of giving up the body, the mood that is present in the heart of a devotee accompanies the
pure soul to his glorious position, and the devotee then eternally resides in the portion of Vaikuṇṭha
called Gokula.

Thus ends the Sixth Chapter of Śrī Kṛṣṇa-saṁhitā, entitled

“Pastimes of Kṛṣṇa.”

May Lord Kṛṣṇa be pleased.

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Śrī Kṛṣṇa-saṁhitā – Chapter 7 – Considerations on Kṛṣṇa’s Pastimes

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Śrī Kṛṣṇa-saṁhitā – Chapter 7 – Considerations on Kṛṣṇa’s Pastimes

TEXT 1

eśā līlā vibhor nityā goloke śuddha-dhāmani

svarūpa-bhāva-sampannā cid-rūpa-vartinī kila

It was previously described how Vaikuṇṭha was created by the sandhinī aspect of the spiritual potency of
the superior energy. Vaikuṇṭha is divided into three divisions—the sweet division, the opulent division,
and the impersonal division. The impersonal division is the covering of Vaikuṇṭha, the outer apartment
is called the abode of Nārāyaṇa, and the inner apartment is called Goloka. The impersonalists attain
Brahma-dhāma, the impersonal division, and become free from lamentations caused by māyā. The
devotees who worship the opulent aspect of the Lord attain Nārāyaṇa-dhāma and become fearless. The
devotees who worship the sweet aspect of the Lord attain the inner apartment and relish the nectar of
Kṛṣṇa. Freedom from lamentation, fearlessness, and nectar are the three-quarter opulences of the Lord
known as Vaikuṇṭha. When the Supreme Lord is endowed with opulence, He is known as Vibhu. This
material world is the one-quarter opulence of Kṛṣṇa. Various pastimes beginning with the Lord’s
appearance and continuing to His disappearance are eternally manifested in Goloka. The mood of
Goloka is reflected in the conditioned living entities’ hearts, wherein the pastimes of Kṛṣṇa are also
eternally manifest. Therefore, according to the devotees’ qualification, at a particular time Kṛṣṇa is
taking birth in some devotee’s heart, He is stealing the gopīs’ clothes in another devotee’s heart, He is
performing the rāsa dance in someone’s heart, He is killing Pūtanā in another’s heart, He is killing Kaṁsa
in someone else’s heart, He is having an affair with Kubjā in yet another’s heart, and He enacts His
disappearance in the heart of some devotee who is leaving his body. As the living entities are
innumerable, the planets are also. As one pastime takes place on one planet, another pastime takes
place on another planet. In this way each pastime continually takes place. Therefore, all of the Lord’s
pastimes are eternal; there is no break, because the Lord’s energies are always active. All these pastimes
are purely spiritual, without a trace of material contamination. Although for the conditioned living
entities in illusion these pastimes appear perverted, in reality they are most confidential and spiritual.

TEXT 2

jīve sāmbandhikī seyaṁ deśa-kāla-vicārataḥ

pravarteta dvidhā sāpi pātra-bheda-kramād iha

These pastimes are constitutionally manifest in Goloka, but the conditioned living entities perceive them
in a relative way. A pastime appears different because the nature of conditioned souls varies according
to time, place, and person. The pastimes of the Lord are never contaminated, but they may appear to be
due one’s contaminated consideration. It was previously described that the activities of the spiritual
world are not clearly seen by conditioned souls. Although something may be realised through samādhi,
that also is seen through the perverted material medium of the original spiritual nature. Examples are
seen in the place, time and persons that are mentioned in the pastimes of Vraja. All these examples may
be understood in two ways. For the kaniṣṭha-adhikārīs these examples are only appreciated through
complete faith. There is no other possibility for their advancement. But for the uttama-adhikārīs these
examples are accepted as indications of spiritual variegatedness. When conditioned souls are free from
material affinity, then they will perceive the constitutional pastimes of the Lord.

TEXT 3

vyakti-niṣṭhā bhaved ekā sarva-niṣṭhā ‘parā matā

bhakti mad dhṛdaye sā tu vyakti-niṣṭhā prakāśate

Conditioned souls naturally perceive the pastimes of the Lord in terms of their affinity for Him. This
affinity is of two kinds—that which is found in an individual and that which is found in a general mass of
people. The affinity found in the hearts of particular devotees is that which is found in an individual. The
hearts of Prahlāda and Dhruva were sitting places for the pastimes of the Lord as a result of their
individual affinity.

TEXT 4

yā līlā sarva-niṣṭhā tu samāja-jñāna-varddhanāt

nārada-vyāsa-citteṣu dvāpare sā pravartitā

Just as a particular feature of the Lord appears in and purifies the heart of a person according to the
awakening of his knowledge, if we similarly envision the whole society as one person and consider its
childhood, youth, and old age, then the particular feature of the Lord that manifests becomes a
community asset. As the community’s knowledge matures, they first take to fruitive activities, then the
cultivation of knowledge, and ultimately they take to spiritual activities and become purified. The affinity
that is found in a general mass of people first appeared in the hearts of Nārada and Vyāsa in Dvāpara-
yuga and has progressively been propagated as pure Vaiṣṇava religion.

TEXT 5-6

dvārakāyāṁ hariḥ pūrṇo madhye purṇataraḥ smṛtaḥ

mathurāyāṁ vijānīyāt vraje pūrṇatamaḥ prabhuḥ

pūrṇatvaṁ kalpitaṁ kṛṣṇe mādhurya-śuddhatākramāt

vraja-līlā-vilāso hi jīvānāṁ śreṣṭha-bhāvanā

This Vaiṣṇava religion in the form of the pastimes of the Lord is divided into three parts according to the
development of a society’s knowledge. The first part is the pastimes of Dvārakā, where the Lord is
opulent, where He is known as Vibhu, and where His is worshiped through regulative principles. The
second part is seen around Mathurā, where the Lord’s opulence is partially manifest with a greater
portion of sweetness. But the third part, the pastimes of Vraja, is the best of all. Pastimes that contain
more sweetness are superior and more intimate by nature. Therefore, Kṛṣṇa is most complete in the
pastimes of Vraja. Although opulences are part of the Lord’s splendour, they cannot become prominent
before Kṛṣṇa; because wherever opulences are more prominent, sweetness is diminished. This is also
the case in the material world. Therefore, objects of sweetness like cows, gopas, gopīs, cowherds’ dress,
butter, forests, fresh leaves, the Yamunā, and the flute are the only wealth of Vraja-Gokula, or
Vṛndāvana. What is the need for opulence there?

TEXT 7

gopikā-ramaṇaṁ tasya bhāvānāṁ śreṣṭha uccate

śrī-rādhā-ramaṇaṁ tatra sarvorddha-bhāvanā matā

Supreme rasas under the shelter of the four relationships—dāsya, sakhya, vātsalya, and mādhurya—are
eternally existing in the pastimes of Vraja as the ingredients of all spiritual activities. Among all these
rasas, the pastimes of the Lord with the gopīs are the highest. And among these, the Lord’s pastimes
with Śrīmatī Rādhārāṇī, who is the crest jewel amongst the gopīs, are still higher.

TEXT 8
etasya rasa-rūpasya bhāvasya cid-gatasya ca

āsvādana-parā ye tu te narā nitya-dharminaḥ

Those who relish this topmost spiritual rasa are said to have accepted their eternal constitutional
activities.

TEXT 9

sāmānya-vākya-yoge tu rasānāṁ kutra vistṛtiḥ

ato vai kavibhiḥ kṛṣṇa līlā-tattvaṁ vitanyate

Fearing to cross the threshold of argument, some madhyama-adhikārīs say, “Just try to explain these
feelings with simple words. There is no need to use Kṛṣṇa’s pastimes as examples.” But such type of
comments are faulty, for the variegatedness of Vaikuṇṭha cannot be explained with simple words. Just
by saying, “There is a Lord. Worship Him,” does not properly explain the living entities’ supreme
constitutional duties. The act of worship is not possible without a relationship. To be situated in
Brahman after giving up māyā cannot be called worship, because in this process only an indirect mood
of negation is accepted; there is nothing positive. But by saying, “See the form of the Lord. Take shelter
of the Lord’s lotus feet,” the quality of variegatedness is somewhat accepted. At this juncture we must
consider that if one is not fully satisfied with spiritual variegatedness, one may still address the Absolute
Truth as “Lord” or “Father.” Although these relationships appear mundane, there is nonetheless an
indescribable purpose behind them. Since one must accept material ingredients, activities, and all the
perverted mundane reflections of the relationships of Vaikuṇṭha as examples, swan-like persons must
not fear to extract from these the understanding of spiritual activities and ingredients by the propensity
of swans. Out of fear that foreign scholars will not understand this and accuse us as idol worshipers,
should we submerge the jewel of spiritualism? Those who will criticize are certainly immature in their
conclusions. Being on a higher platform, why should we fear their fallacious conclusions? The science of
rasa cannot be fully explained by ordinary words, therefore poets such as Vyāsadeva have elaborately
described the pastimes of Kṛṣṇa. Those wonderful pastimes of the Lord are the respected wealth for
both kaniṣṭha-adhikārīs and uttama-adhikārīs.

TEXT 10

īśo dhyāto bṛhaj jñātaṁ yajñeśo yajitas tathā

na rāti paramānandaṁ yathā kṛṣṇaḥ prasevitaḥ

The happiness that Lord Kṛṣṇa bestows when He is properly served is not obtained when He is
worshiped as Yajñeśvara through karma-yoga, as impersonal Brahman through jñāna–yoga, or as
Paramātmā, the companion of the living entity, through dhyāna-yoga. Therefore, serving Kṛṣṇa is the
supreme occupational duty for all living entities—whether kaniṣṭha-adhikārī or fortunate uttama-
adhikārī.

TEXT 11

vadanti tattvataḥ kṛṣṇaṁ paṭhitvedaṁ suvaiṣṇavāḥ

labhante tat phalaṁ yat tu labhed bhāgavate naraḥ

All Vaiṣṇavas should read this Kṛṣṇa-saṁhitā and understand the science of Kṛṣṇa. All the results that
one achieves by studying Śrīmad Bhāgavatam will be achieved by studying this book.

Thus ends the Seventh Chapter of Śrī Kṛṣṇa-saṁhitā, entitled “Considerations on Kṛṣṇa’s Pastimes.”

May Lord Kṛṣṇa be pleased.

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Śrī Kṛṣṇa-saṁhitā – Chapter 8 – Direct and Indirect Considerations on the Moods of Vraja

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Śrī Kṛṣṇa-saṁhitā – Chapter 8 – Direct and Indirect Considerations on the Moods of Vraja

TEXT 1

atraiva vraja-bhāvānāṁ śraiṣṭhyam uktam aśeṣataḥ

mathurā-dvārakā-bhāvas teṣāṁ puṣṭi-karā matāḥ

In this book the moods of Vraja have already been elaborately described. The moods of Mathurā and
Dvārakā nourish the moods of Vraja.

TEXT 2

jīvasya maṅgalārthāya vraja-bhāvo vivicyate

yad bhāva-saṅgato jivaś cāmṛtatvāya kalpate

I will now discuss the moods of Vraja for the auspiciousness of the living entities. By remaining attached
to the moods of Vraja, the living entities achieve eternal life.

TEXT 3

anvaya-vyatirekābhyāṁ vivicyāyaṁ mayādhunā

anvayāt pañca sambandhāḥ śānta-dāsyādayaś ca ye

These moods of Vraja will now be directly and indirectly considered. Through direct consideration,
śānta, dāsya, sakhya, vātsalya, and mādhurya are found.

TEXT 4

kecit tu vraja-rājasya dāsa-bhāva-gatāḥ sadā

apare sakhya-bhāvāḍhyāḥ śrīdāma-subalādayaḥ

Some attain the service of the King of Vraja, and the devotees such as Śrīdāmā and Subala serve the Lord
in the mood of friendship.

TEXT 5

yaśodā-rohiṇī-nando vātsalya-bhāva-saṁsthitāḥ

rādhādyāḥ kānta-bhāve tu vartante rāsa-maṇḍale

Yaśodā, Rohiṇī, and Nanda are the examples of parental love, and gopīs such as Śrī Rādhikā are present
in the rāsa-maṇḍala in the conjugal mood.

TEXT 6

vṛndāvanaṁ vinā nāsti śuddha-sambandha-bhāvakaḥ

ato vai śuddha-jīvānāṁ ramye vṛndāvane ratiḥ

Pure relationships and their respective moods are found only in Vṛndāvana. That is why pure living
entities have a natural attraction for Vṛndāvana-dhāma.

TEXT 7

tatraiva kānta-bhāvasya śreṣṭatā śāstra-sammatā

jīvasya nitya-dharmo ‘yaṁ bhagavad bhogyatā matā

All scriptures agree that the conjugal mood of Vṛndāvana is the topmost, because the Lord’ nature as
the enjoyer and the living entities’ nature as the enjoyed are purely found therein.

TEXT 8
na tatra kuṇṭhatā kācit vartate jīva-kṛṣṇayoḥ

akhaṇḍa-paramānandaḥ sadā syāt prīti-rūpa-dhṛk

In Vaikuṇṭha, there is no anxiety between Kṛṣṇa and the living entities, as both are situated in their
eternal constitutional positions. Perpetual supreme happiness in the form of love is eternally present
there.

TEXT 9

sambhoga-sukha-puṣṭy-arthaṁ vipralambho ‘pi sammataḥ

mathurā-dvārakā-cintā vraja-bhāva-vivarddhinī

The ultimate goal of vraja-rasa is the happiness of enjoyment between Kṛṣṇa and the living entities. The
mood of separation, in the form of pūrva-rāga, māna, prema-vaicittya, and pravāsa, is extremely
essential in nourishing this happiness. This becomes perfected by contemplation on Mathurā and
Dvārakā. Therefore, the moods of Mathurā and Dvārakā nourish the moods of Vraja, as previously
described.

TEXT 10

prapañca-baddha-jīvānāṁ vaidha-dharmāśrayāt purā

adhunā kṛṣṇa-saṁprāptau parakīya-rasāśrayaḥ

According to their qualification, the conditioned living entities first take shelter of regulative devotional
service. Later, when attachment awakens, the mood of Vraja awakens. When one externally follows the
regulative process of devotional service and internally takes shelter of attachment to Kṛṣṇa, then the
relationship between Kṛṣṇa and the devotee known as parakīya-rasa, or paramour love, is appreciated.
Just as a married woman becomes overwhelmed by the beauty of another man and secretly becomes
attached to him while externally respecting her own husband, similarly the lovers of Kṛṣṇa take shelter
of parakīya-rasa by internally cultivating attachment while externally following the regulative principles
and respecting the Lord and protector of those principles. This science is very important for persons in
the conjugal rasa. The uttama-adhikārīs can never give this up even if they are criticized by the
madhyama-adhikārīs. This book is not meant for the kaniṣṭha-adhikārīs, therefore the regulative
principles are not being elaborated herein. One will have to study these regulative principles from books
like Hari-bhakti-vilāsa. The main purport of the regulative principles is that when the conditioned living
entities’ constitutional duties are almost dormant, or pervertedly reflected as attachment for material
objects, then whatever the learned doctors prescribe in order to cure the disease are called regulative
principles. While wandering in the material world, a great personality is able to arouse his dormant
attachment by certain activities. He bestows his mercy on the living entities by establishing those
activities as a form of spiritual practice. The prescriptions given by those great personalities must be
followed by the kaniṣṭha-adhikārīs as though they were scriptural injunctions. The sages who establish
these prescriptions are all uttama-adhikārīs and swan-like personalities. Those persons who cannot
awaken attachment by their own efforts have no alternative other than following these prescriptions. In
the Śrīmad Bhāgavatam those prescriptions are classified into nine divisions, beginning with hearing and
chanting. Those prescriptions have been further discussed in Bhakti-rasāmṛta-sindhu as sixty-four limbs.
The conclusion is that those whose natural attachment is practically dormant are eligible for vidhi-
marga, the path of regulative principles; but as soon as attachment is awakened, the path of regulative
principles becomes secondary. Those regulative principles that are followed in order to awaken one’s
attachment while cultivating Kṛṣṇa consciousness should be followed with gratefulness long after
attachment is awakened, so that people can follow that example. In any case, swan-like mahātmās
reserve the right of either following or giving up the regulative principles.

TEXT 11

śrī-gopī-bhāvam-āśritya mañjarī-sevanaṁ tadā

sakhīnāṁ saṅgatis tasmāt tasmād rādhā-padāśrayaḥ

In the upāsanā-kāṇḍa, or Vedic division on worship, attachment is divided into three categories—pure
attachment, attachment in the mood of Vaikuṇṭha, and attachment based on material examples of
spiritual relationships. Pure attachment, or mahā-bhāva, is the property of Rādhikā, who is half of
Kṛṣṇa’s form. Similar but slightly different to mahā-bhāva are the eight pure symptoms of
transcendental ecstatic love, personified by the eight sakhīs. Similar to the mood of the sakhīs (please
see the commentary on 7.2) are attachments based on material examples of spiritual relationships,
personified by the mañjarīs. The worshiper should first take shelter of a mañjarī who has a nature similar
to his own. Later he should take shelter of the sakhī who is worshiped by that mañjarī. By the mercy of
that sakhī, one will attain the shelter of the lotus feet of Śrī Rādhikā. The positions of a worshiper, a
mañjarī, a sakhī, and Śrīmatī Rādhikā in the circle of the rāsa dance are similar to an asteroid, a planet,
the sun, and Dhruvaloka of the material world.

TEXT 12

tatraiva bhāva-bāhulyān mahābhāvo bhaved dhruvaṁ

tatraiva kṛṣṇa-sambhogaḥ sarvānanda-pradāyakaḥ

When the living entities approach mahā-bhāva by gradual advancement of their loving emotions, then
enjoyment with Kṛṣṇa, which bestows unlimited bliss, is easily attained.

TEXT 13

etasyāṁ vraja-bhāvānāṁ sampattau prati-bandhakāḥ

aṣṭā-daśa-vidhāḥ santi śatravaḥ prīti-dūṣakāḥ

There are eighteen obstacles that pollute one’s ecstatic love in the wonderful mood of Vraja.
Contemplating the names of these obstacles is the indirect consideration of the mood of Vraja.

TEXT 14

ādau duṣṭa-guru-prāptiḥ pūtanā stanya-dāyinī

vātyā-rūpa-kutarkas tu tṛṇāvarta itīritaḥ

Persons who are on the path of attachment should avoid the first obstacle, accepting a bogus guru, by
discussing Pūtanā’s arrival in Vraja in the guise of a nurse [see Appendix A]. There are two types of gurus
—antaraṅga, or internal, and bahiraṅga, or external. The living entity who is situated in samādhi is his
own antaraṅga guru.

ātmano gurur ātmaiva

puruṣasya viśeṣataḥ

yat pratyakṣānumānābhyāṁ

śreyo ‘sāv anuvindate

“An intelligent person, expert in perceiving the world around him and in applying sound logic, can
achieve real benefit through his own intelligence. Thus sometimes one acts as one’s own instructing
spiritual master.” (Bhāg. 11.7.20). One who accepts argument as his guru and who learns the process of
worship from such a guru is said to have accepted the shelter of a bogus guru. When argument poses as
nourishment for the living entities’ constitutional duties, this may be compared with Pūtanā’s falsely
posing as a nurse. Worshipers on the path of attachment must immerse all arguments in spiritual
subjects and take shelter of samādhi. The external guru is he from whom the science of worship is
learned. One who knows the proper path of attachment and who instructs his disciples according to
their qualification is a sad-guru, or eternal guru. One who does not know the path of attachment yet
instructs others in this path or who knows that path and instructs his disciples without considering their
qualification is a bogus guru and must be given up. The second obstacle is false arguments. It is difficult
for one’s ecstatic emotion to be awakened until Tṛṇāvarta, in the form of a whirlwind, is killed in Vraja.
In the form of Tṛṇāvarta, the arguments of philosophers, Buddhists, and logicians are all obstacles to the
ecstatic emotion of Vraja.

TEXT 15

tṛtīye bhāra-vāhitvaṁ śakaṭaṁ buddhi mardakam

caturthe bāla-doṣāṇāṁ svarūpo vatsa-rūpa-dhṛk

Those who do not understand the purpose of the regulative principles but simply carry the burden of
following them out of formality are unable to develop attachment. When one destroys Śakaṭa, who
personifies carrying the burden of the regulative principles, the third obstacle is overcome. Bogus gurus
who did not consider their disciples’ qualification for the path of attachment and thus instructed many
Śakaṭa-like people to accept service in the mood of mañjarīs and sakhīs committed offences in the form
of disrespecting confidential subject matters and fell down. Those who worship according to such
instructions also gradually fall away from spiritual life, because they do not attain the symptoms of deep
attachment for those topics. Yet they may still be delivered by the association of devotees and proper
instructions. This is called breaking Śakaṭa. The living entities are sober by nature, but when they are
disturbed due to possessing a body made of blood and flesh it is called bāla-doṣa, or juvenile offenses.
This is the fourth obstacle, in the form of Vatsāsura [see Appendix B].

TEXT 16

pañcame dharma-kāpaṭyaṁ nāmāparādha rūpakam

baka-rūpī mahādhūrtto vaiśṇavānāṁ virodhakaḥ

The most clever Bakāsura, who is the personification of cheating religion, is the fifth obstacle for
Vaiṣṇavas. This is called nāmāparādha, offences against the holy name of the Lord. Those who do not
understand their qualification but accept the instruction of a bogus guru and engage in the process of
worship meant for exalted devotees are cheated ass-like people. And those who have understood their
ineligibility yet with a goal to accumulate money and prestige still follow the process of worship meant
for exalted devotees are called cheaters. Until this cheating in the name of religion is destroyed, one’s
attachment will not awaken. Such people deceive the entire world by making a show of sectarian
formalities and pseudo-renunciation.

TEXT 17

tatraiva sampradāyānāṁ bāhya-liṅga-samādarāt

dāmbhikānāṁ na sā prītiḥ kṛṣṇe vraja-nivāsini

Those who see and respect such proud people’s show of external formalities cannot attain love for Kṛṣṇa
and are like thorns in the side of the world. It is to be understood here that one should not disrespect a
swan-like person just because he has accepted external formalities that are generally considered
detestable. It is the eternal duty of Vaiṣṇavas to develop the symptoms of love by associating with and
serving devotees, while remaining indifferent to external formalities.

TEXT 18

nṛśaṁsatvaṁ pracaṇḍatvam aghāsura svarūpakam

ṣaṣṭhāparādha rūpo ‘yaṁ vartate pratibandhakaḥ

Aghāsura, the personification of intolerance and cruelty, is the sixth obstacle. Due to a lack of
compassion for the living entities there is a possibility that one’s attachment will gradual diminish,
because compassion cannot remain separated from attachment. The basis of compassion for the living
entities and devotion to Kṛṣṇa is the same.

TEXT 19
bahu-śāstra-vicāreṇa ṣan moho vartate satām

sa eva saptamo lakṣyo brahmaṇo mohane kila

If one intensely absorbs his mind in various arguments, opinions, and their respective literatures, then
all realisations attained through samādhi are practically lost. This is called illusion based on the flowery
words of the Vedas. Being overwhelmed with this illusion, Brahmā doubted the supremacy of Kṛṣṇa. The
Vaiṣṇavas should regard this illusion as the seventh obstacle.

TEXT 20

dhenūkaḥ sthūla-buddhiḥ syād garddabhas tāla-rodhakaḥ

aṣṭame lakṣyate doṣaḥ sampradāye satāṁ mahān

Subtle discrimination is extremely important for Vaiṣṇavas. Those who invent social distinctions and
preach the unbreakable principles of Vaiṣṇavism while breaking them to suit their needs are said to
possess gross discrimination. This gross discrimination takes the form of the ass Dhenuka. The ass
cannot eat the sweet palm tree fruits, and he opposes others’ attempts to eat them. The purport is that
the previous ācāryas of the authorised sampradāyas have written many spiritual literatures, which
people with gross discrimination neither understand nor allow others to see. Ass-like devotees who are
simply interested in the regulative principles and under the control of gross discrimination are unable to
attain a higher platform. Vaiṣṇava principles are so unlimitedly exalted that those who simply remain
entangled in the regulative process without endeavouring to understand the science of attachment are
comparable to ordinary fruitive workers. Therefore, until the ass Dhenukāsura is killed, one cannot
advance in the science of Vaiṣṇavism.

TEXT 21

indriyāṇi bhajanty eke tyaktvā vaida-vidhiṁ śubham

navame vṛṣabhās te ‘pi naśyante kṛṣṇa-tejasā

Many weak-hearted people give up the path of regulative principles and enter the path of attachment.
When they are unable to realise the souls’ spiritual attachment, they behave like Vṛṣabhāsura
[Ariṣṭāsura, the bull] by cultivating perverted material attachment. They will be killed by the prowess of
Kṛṣṇa. The example of this obstacle is regularly found among the selfish dharma–dvajīs, the show-bottle
devotees.

TEXT 22

khalatā daśame lakṣyā kālīye sarpa-rūpake

sampradāya-virodho ‘yaṁ dāvānalo vicintyate

Kāliya’s malice always pollutes the water of the Yamunā, which is the spiritual liquid of the Vaiṣṇavas. It
is everyone’s duty to give up this tenth obstacle [see Appendix C]. The eleventh obstacle of the
Vaiṣṇavas is sectarianism, which takes the shape of the forest fire. Due to sectarianism a person cannot
accept anyone outside of his own group as a Vaiṣṇava, and as a result he faces many obstacles in finding
a guru and associating with devotees. Therefore, extinguishing the forest fire is most important.

TEXT 23

pralambo dvādaśe cauryam ātmano brahma-vādinām

praviṣṭaḥ kṛṣṇa-dāsye ‘pi vaiśṇavānāṁ sutaskaraḥ

The impersonalists desire to merge the soul in the impersonal Brahman. In other words, searching for
the liberation of complete merging is the defect of stealing the self, because there is no happiness in this
state. Neither the living entity nor the Lord gain anything from this. If one believes the impersonalists’
philosophy, then he must accept this material world as false. One then denounces Brahman as
indifferent and gradually develops doubts about the basis of Brahman. If one deeply discusses this topic,
then he is compelled to accept meaningless nescience and nonexistence of the living entities. Thus all of
mankind’s endeavours and considerations become meaningless. Sometimes this philosophy enters
amongst Vaiṣṇavas in the form of Pralambāsura to spread anarthas, in the form of stealing the self. This
is the twelve obstacle in the Vaiṣṇavas’ science of love.

TEXT 24

karmaṇaḥ phalam anvīkṣya devendrādi-prapūjanam

trayodaśātmako doṣo varjanīyaḥ prayatnataḥ

The thirteenth obstacle for the Vaiṣṇavas is the worship of minor demigods such as Indra with a desire
for fruitive results even after becoming situated in the process of devotional service.

TEXT 25

cauryānṛta mayo doṣo vyomāsura svarūpakaḥ

śrī-kṛṣṇa-prīti-paryāptau narāṇāṁ pratibandhakaḥ

The fourteenth obstacle in developing love for Kṛṣṇa is stealing others’ property and speaking lies. These
create disturbances in Vraja in the form of Vyomāsura.

TEXT 26

varuṇālaya saṁprāptir nandasya citta-mādakam

varjanīyaṁ sadā sadbhir vismṛtir hy ātmano yataḥ

The transcendental happiness of the living entities in Vraja is known as nanda. In order to enhance that
happiness, some deluded people drink wine, and as a result they create the great anartha of forgetting
themselves. Kidnapping Nanda to the abode of Varuṇa is the fifteenth obstacle for the Vaiṣṇavas. People
who are absorbed in the mood of Vraja never drink wine.

TEXT 27

pratiṣṭhāparatā bhakti cchalena bhoga-kāmanā

śaṅkhacūḍa iti proktaḥ ṣoḍaśaḥ pratibandhakaḥ

The desire for gaining fame and sense gratification through bhakti is called Śaṅkhacūḍa. This is the
sixteenth obstacle. Those whose actions are motivated by a desire for fame are also proud, therefore
Vaiṣṇavas should always be careful of such persons.

TEXT 28
ānanda-varddhane kiñcit sāyujyaṁ bhāsate hṛdi

tan nanda-bhakṣakaḥ sarpas tena muktaḥ suvaiṣṇavaḥ

As the Vaiṣṇavas’ happiness continually increases in the process of worship, they sometimes lose
consciousness. At that time the feeling of merging overcomes them. This feeling of merging with the
Lord is the snake that swallowed Nanda Mahārāja. A practitioner who remains free from this snake will
become a qualified Vaiṣṇava.

TEXT 29

bhakti-tejo-samṛddhyā tu svotkarṣa-jñānavān naraḥ

kadācid duṣṭa-buddhyā tu keśi-ghnam avamanyate

Keśī, a demon in the form of a horse, personifies the practitioner’s conception of being more expert
than others in devotional service. When he comes to Vraja, he creates a great disturbance. As a Vaiṣṇava
gradually begins proclaiming his own superiority, a mentality of disrespect for the Lord arises and the
devotee falls from his position. Therefore, it is most important to prevent this evil mentality from
entering the heart. Even if one is expert in devotional service, a Vaiṣṇava will never give up the quality of
humility. If one does so, then there is a need for killing Keśī. This is the eighteenth obstacle.

TEXT 30

doṣaś cāṣṭādaśa hy ete bhaktānām śatravo hṛdi

damanāyāḥ prayatnena kṛṣṇānanda niṣeviṇā

Those who want to happily serve Kṛṣṇa in the pure mood of Vraja should carefully destroy the above-
mentioned eighteen obstacles. Some of these obstacles should be destroyed by a person’s own
endeavour and purity, and some should be destroyed by the mercy of Kṛṣṇa. A living entity is able to
personally destroy the obstacles that are found under the shelter of religious duties samādhi known as
savikalpa. The Śrīmad Bhāgavatam explains that these obstacles are actually destroyed by Baladeva. But
it is also described that the obstacles that are destroyed by taking shelter of Kṛṣṇa are actually destroyed
by Him. Swan-like persons with subtle discrimination should carefully discuss these topics.
TEXT 31

jñānināṁ māthurā doṣāḥ karmiṇāṁ pura-vartinaḥ

varjanīyāḥ sadā kintu bhaktāṇāṁ vraja-dūṣakāḥ

Those who are on the path of jñāna should give up the offences found in the realm of Mathurā, and
those who are on the path of fruitive activities should give the offences found in Dvārakā. But devotees
should give up the obstacles that pollute the mood of Vraja and be absorbed in love for Kṛṣṇa.

Thus ends the Eight Chapter of Śrī Kṛṣṇa-saṁhitā, entitled

“Direct and Indirect Considerations on the Moods of Vraja.”

May Lord Kṛṣṇa be pleased.

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Śrī Kṛṣṇa-saṁhitā – Chapter 9 – Achievement of the Lotus Feet of Lord Kṛṣṇa

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Śrī Kṛṣṇa-saṁhitā – Chapter 9 – Achievement of the Lotus Feet of Lord Kṛṣṇa

TEXT 1

vyāsena vraja-līlāyāṁ nitya-tattvaṁ prakāśitam

prapañca-janitaṁ jñānaṁ nāpnoti yat svarūpakam

Śrī Vyāsadeva has explained the eternal truth while describing the pastimes of Vraja. This eternal truth is
beyond the realm of material knowledge (see 2.41-43).

TEXT 2

jīvasya siddha-sattāyāṁ bhāsate tattvam uttamam

dūratā rahite śuddhe samādhau nirvikalpake

This supreme truth shines in the living entity’s pure existence. This pure existence is attainable by
conditioned souls through pure absolute samādhi, which vanquishes all impediments. There are two
types of samādhi—artificial and absolute. The devotees accept natural samādhi as absolute and
fabricated samādhi as artificial, regardless of whatever explanations the jñānīs have. The soul is spiritual,
therefore the qualities of self-knowledge and knowledge of other objects are naturally present in him.
By the quality of self-knowledge, one can realise one’s self. By the quality of knowing other objects, one
can realise all other objects. Since such qualities are the constitutional nature of a living entity, where is
the doubt that natural samādhi is absolute? A living entity does not require to take shelter of another
instrument to understand the supreme object. Therefore, this samādhi is faultless. But when one takes
shelter of Sāṅkhya-samādhi, which entails faulty or unnatural activities, it is known as artificial samādhi.
The constitutional activities of the soul are called natural samādhi, for the mind has no jurisdiction in
these activities. Natural samādhi is easy and free from misery. If one takes shelter of this samādhi, then
the eternal truth is easily realised.

TEXT 3

māyā-sūtasya viśvasya cic-chāyatvāt samāṇatā

cic-chaktyāviṣkṛte kārye samādhāv api cātmani

The pastimes of Vraja have been perceived and described through the process of natural samādhi, in the
form of self-realisation. Although the names, forms, qualities, and activities that are used to describe
vraja-līlā appear almost mundane, that is only because the material world created by Māyā is similar to
its origin, Vaikuṇṭha. Actually the soul’s natural samādhi is a function of the spiritual potency. Whatever
is perceived through natural samādhi is the ideal example for the material world, not imitation.

TEXT 4

tasmāt tu vraja-bhāvānāṁ kṛṣṇa-nāma-guṇātmanām

guṇair jāḍyātmakaiḥ śaśvat sādṛśyam upalakṣyate

For this reason, Kṛṣṇa’s names, qualities, and forms have a similarity to material names, qualities, and
forms.

TEXT 5

svaprakāśa svabhāvo ‘yaṁ samādhiḥ kathyate budhaiḥ

ati-sūkṣma-svarūpatvāt saṁśayāt sa vilupyate

Self-realisation comes through self-illumination. Learned scholars call self-realisation samādhi. This is
very subtle. If there is a tinge of doubt, it is practically lost. Many truths such as the living entity’s faith in
his own existence, the living entity’s eternal existence, and the living entity’s relationship with the
Absolute Truth are realised through natural samādhi. “Do I exist or not?” “Will I exist after death?” “Do I
have any relationship with the Absolute Truth?” If one develops such argumentative doubts on the
truth, then his natural samādhi becomes contaminated with prejudices and gradually forgotten. The
truth can never be lost; it can only be forgotten. The soul’s eternality and the existence of the Absolute
Truth cannot be established by argument, because argument has no entrance into the realm beyond the
material world. Self-realisation is the only way to establish these truths. The devotees of Kṛṣṇa always
realise their eternal home, Vaikuṇṭha, and their eternal occupation, service to Kṛṣṇa, through natural
samādhi, or self-realisation. When a spirit soul practices natural samādhi, he progressively realises the
following subjects: (1) his self, (2) the insignificance of the self, (3) the supreme shelter, (4) the
relationship between the shelter and the sheltered, (5) the beauty of the qualities, activities, and form
of the shelter, (6) the relationships amongst the sheltered, (7) the abode of the shelter and the
sheltered, (8) the absolute time factor, (9) the various moods of the sheltered, (10) the eternal pastimes
between the shelter and the sheltered, (11) the energies of the shelter, (12) the advancement and
degradation of the sheltered by the energies of the shelter, (13) the misidentification of the degraded
sheltered, (14) the cultivation of devotional service for restoration of the degraded sheltered, and (15)
the degraded sheltered regaining their constitutional position through devotional service. These fifteen
along with other inconceivable truths are realised. The more material knowledge is mixed with one’s
natural samādhi, the less one can realise the truth. The more one is able to advance on the path of
natural samādhi by controlling argument, which is like the minister of material knowledge, the more one
can open the storehouse and acquire indescribable spiritual truths. The storehouse of Vaikuṇṭha is
always full. Lord Śrī Kṛṣṇacandra, the lovable object of all, constantly invites the living entities through
the open door of that storehouse.

TEXT 6

vayaṁ tu saṁśayaṁ tyaktvā paśyāmas tattvam uttamam

vṛndāvanāntare ramye śrī-kṛṣṇa-rūpa-saubhagam

We have destroyed the doubts that hinder samādhi, and we are seeing within the inner circle of
Vaikuṇṭha the beautiful form of Śrī Kṛṣṇa, who is the topmost personality of Vṛndāvana. If our samādhi
would have been polluted with material knowledge and if the propensity for argument, after giving up
mundane knowledge, would have intruded in the process of samādhi, then we would not have accepted
the quality of variegatedness of the spiritual world and we would have proceeded only up to impersonal
Brahman. But if material knowledge and argument was to some extent subdued and intruded only to
some extent into the process of samādhi, then we would have accepted the eternal differentiation
between the soul and the Supersoul, and nothing more. But since we have totally submerged this
wicked propensity of doubting, we have attained complete realisation of the beautiful form of the
supreme shelter.

TEXT 7

nara-bhāva-svarūpo ‘yaṁ cit-tattva-prati-poṣakaḥ

snigdha-śyāmātmako varṇaḥ sarvānanda-vivarddhakaḥ

Now we are going to explain the form and beauty of the Lord, which are realised through samādhi. The
beautiful form of the Lord, which nourishes all spiritual subjects, is like a human form (please see 2.17-
18). There is no difference between the energy and its effect in the absolute realm, nevertheless the
sandhinī aspect of the spiritual potency with the help of variegatedness arranges the effect so perfectly
that it has created a wonderfully unprecedented scene. There is no comparison to that beauty, either in
this world or in the spiritual world. Since there is no predominance of time and space in the Absolute
Truth, the significance or greatness of the Lord’s form does not increase His glories, rather, because His
form is beyond the material realm, it is always wonderful and complete. Therefore, we are seeing the
body of the Lord, which is the source of all beauty, through samādhi. The Lord’s form is even more
sweet. The more deeply one sees the form of the Lord through the eyes of samādhi, the more one sees
an indescribable pleasing blackish form. Perhaps that spiritual form is pervertedly reflected as mundane
blue sapphires, which give relief to the mundane eyes, or mundane new clouds, which increase the
happiness of the burning mundane eyes.

TEXT 8-9

tri-tattva-bhaṅgimāyukto rājīvanayanānvitaḥ

śikhi-piccha-dharaḥ śrīmān vana-mālā-vibhuṣitaḥ

pītāmbaraḥ suveśāḍhya vaṁśīnyasta sukhāmbujaḥ

yamunā-puline ramye kadamba-talam-āśritaḥ

The sandhinī, samvit, and hlādinī potencies wonderfully merge in the beautiful threefold-bending form
of the Lord. The Lord’s ever-pleasing eyes increase the beauty of His form. Perhaps the lotus flowers of
this world are modelled after His eyes. The crown of the Lord’s head is wonderfully decorated. Perhaps
the peacock feathers of this world are modelled after those decorations. A garland of spiritual flowers
increases the beauty of the Lord’s neck. Perhaps a forest flower garland of this world is modelled after
that transcendental garland. Spiritual knowledge, which is manifested from the samvit aspect of the
spiritual potency, covers the waist of the Lord’s form. Perhaps the lightning bolt of a new cloud of this
world is modelled after that covering. Spiritual jewels like Kaustubha and other ornaments beautifully
decorate His form. The instrument by which the Lord sweetly invites or spiritually attracts all is known as
the flute. The flute of this world, which creates various rāgas, or musical modes, might be modelled after
that flute. This inconceivable form of the Lord is seen under the kadamba tree, which is the form of hairs
standing on end in ecstasy, on the bank of the Yamunā, which is the form of spiritual liquid.

TEXT 10

etena cit-svarūpeṇa lakṣaṇena jagat-patiḥ

lakṣito nandajaḥ kṛṣṇo vaiṣṇavena samādhinā

Śrī Kṛṣṇa, the son of Nanda and Lord of the spiritual and material worlds, is seen with the above-
mentioned spiritual symptoms by the Vaiṣṇavas through samādhi. A swan-like person should not
disregard these spiritual features because they have shadow forms in this material world. All these
spiritual features combine to further enhance the splendor of the Lord. One will see more subtle
features of the Lord by entering deeper into samādhi, and one will see less variety and qualities of the
Lord by entering shallower into samādhi. Unfortunate people who are enamoured by material
knowledge are unable to see the spiritual form of the Lord and the variegatedness of the spiritual world
even though they attempt to see Vaikuṇṭha through samādhi. For this reason, their spiritual cultivation
is limited and their treasure of love is very meagre.

TEXT 11

ākarṣaṇa-svarūpeṇa vaṁśī-gītena sundaraḥ

mādaren viśvam etad vai gopīnām-aharan-manaḥ

Lord Śrī Kṛṣṇacandra, who is realised through samādhi, kidnaps the hearts of the gopīs and maddens the
spiritual and material worlds with the sound of His flute, which is the form of all attraction.

TEXT 12

jāty-ādi-mada-vibhrāntyā kṛṣṇāptir durhṛdāṁ kutaḥ

gopīnāṁ kevalaṁ kṛṣṇaś cittam ākarṣaṇe kṣamaḥ

How can those whose hearts have been polluted by social prestige attain Kṛṣṇa? The wicked pride of this
material world has six causes—birth, beauty, qualities, knowledge, opulence, and strength. People who
are overwhelmed by these six kinds of pride cannot take to the devotional service of the Lord. We are
experiencing this everyday in our life. Persons who are polluted by the pride of knowledge consider the
science of Kṛṣṇa very insignificant. While considering the goal of life, such people regard the happiness
of Brahman to be superior to the happiness of devotional service. Persons who are devoid of pride
attain the mood of gopas or gopīs to enjoy with Kṛṣṇa. The gopas and gopīs are the authorities in the
science of Kṛṣṇa. The reason for using the word gopī in this verse is that in this book we are discussing
the topmost rasa of conjugal love. Persons who are situated in śānta, dāsya, sakhya, and vātsalya rasas
are also in the mood of Vraja, and they realise the transcendental mellows in relationship with Kṛṣṇa
according to their respective moods. We are not going to elaborate on them in this book. Actually all
living entities are eligible for the mood of Vraja. When one’s heart is filled with the mood of mādhurya,
he attains Vraja in full perfection. Out of the five rasas, a person is naturally attracted to the rasa in
which he has an eternal constitutional relationship with the Lord, and he should therefore worship the
Lord in that particular mood. But in this book we have only described the living entity’s topmost mood
of conjugal love.

TEXT 13

gopī-bhāvātmakāḥ siddhāḥ sādhakās tad anukṛteḥ

dvividhāḥ sādhavo jñeyāḥ paramārtha-vidā sadā

Those who have attained the mood of the gopīs are called perfected beings, and those who imitate
them are called practitioners. Therefore, the learned, who know the Absolute Truth, accept two types of
sādhus—perfected beings and practitioners.

TEXT 14

saṁsṛtau bhramatāṁ karṇe praviṣṭaṁ kṛṣṇa-gītakam

balād ākarṣayaṁś cittam uttamām kurute hi tān

We are now explaining the gradual process of sādhana for those in the mood of the gopīs. When the
sound of Kṛṣṇa’s flute enters the ear of a living entity who is wandering throughout the material world,
he is attracted by the sweet sound and becomes highly qualified.

TEXT 15

puṁbhāve vigate śīghraṁ strī-bhāvo jāyate tadā

pūrva-rāgo bhavet teṣām unmāda lakṣaṇānvitaḥ

Sense gratification is the materialist’s primary anartha. When the sheltered give up the shelter, then
they consider themselves the enjoyer of māyā. If the practitioner’s propensity for enjoyment is quickly
destroyed, then he can again attain the shelter of those persons who are attached to conjugal rasa and
consider himself a transcendental woman, to be enjoyed by the Lord. Gradually such persons develop
pūrva-rāga to such a degree that they become almost mad.
TEXT 16

śrutvā kṛṣṇa-guṇaṁ tatra darśakāddhi punaḥ punaḥ

citritaṁ rūpam anvīkṣya varddhate lālasā bhṛśam

By seeing pictures of Kṛṣṇa or by repeatedly hearing descriptions of Kṛṣṇa from persons who have seen
Him, one’s greed for attaining Kṛṣṇa increases unlimitedly.

TEXT 17

prathamaṁ sahajaṁ jñānaṁ dvitīyaṁ śāstra-varṇanam

tṛtīyaṁ kauśalaṁ viśve kṛṣṇasya ceśa-rūpiṇaḥ

When a living entity through natural knowledge experiences attraction for the Lord, this is known as
hearing songs of Kṛṣṇa. Realising Kṛṣṇa after scrutinizingly studying descriptions of His form narrated in
the scriptures by persons who have seen Kṛṣṇa is called hearing the qualities of Kṛṣṇa. Seeing Kṛṣṇa’s
artistry within the world is called seeing Kṛṣṇa’s picture. This material world is the reflected shadow of
spiritual variegatedness. Whoever has realised this is said to have seen Kṛṣṇa’s picture. In other words, a
person becomes a Vaiṣṇava by three processes—seeing the Lord through natural knowledge, realising
the Lord by studying the scriptures, and seeing the Lord through His artistry.

TEXT 18

vraja-bhāvāśraye kṛṣṇe śraddhā tu rāga-rūpakā

tasmāt saṅgo ‘tha sādhunāṁ vartate vraja-vāsinām

Pure faith in Kṛṣṇa, who is the shelter of the moods of Vraja, is called pūrva-rāga or prāg-bhāva. When
this faith awakens, one achieves the association of a devotee resident of Vraja. Association of the
devotees is the cause for achieving Kṛṣṇa.

TEXT 19

kadācid abhisāraḥ syād yamunā-taṭa-sannidhau

ghaṭate milanaṁ tatra kāntena sahitaṁ śubham

Such fortunate persons fix a love rendezvous with Kṛṣṇa and then gradually proceed towards the bank of
the spiritual liquid Yamunā, where they meet their beloved.

TEXT 20

kṛṣṇa-saṅgāt parānandaḥ svabhāvena pravartate

pūrvāśritaḥ sukhaṁ gārhyaṁ tat kṣaṇāt goṣpadāyate

By the association of Kṛṣṇa, they then naturally experience such transcendental happiness that the
happiness of Brahman is considered insignificant before it. At that time the happiness of material family
life becomes comparable to the water in the hoof-print of a calf before the ocean of love.

TEXT 21

varddhate paramānando hṛdaye ca dine dine

ātmanāmātmani preṣṭhe nitya-nūtana-vigrahe

Thereafter, the Lord and soul of all souls, in His ever-fresh form, unlimitedly increases that ocean of
bliss. The Lord, who is the shelter of all rasas, always appears wonderfully ever-fresh. In other words, the
sheltered persons’ thirst for rasa increases and is never quenched. Through samādhi, great devotees
have seen in the spiritual world five direct rasas, beginning with śānta, and seven indirect rasas,
beginning with heroism and compassion. Since the material world is known as the reflected shadow of
the Vaikuṇṭha world, all the imitation rasas of the material world must certainly be present in their pure
forms in Vaikuṇṭha.

TEXT 22

cid-ānandāsya jīvasya sac-cid-ānanda-vigrahe

yānuraktiḥ svataḥ siddhā sā ratiḥ prīti-bījakam

Now we will again deeply discuss the previously explained science of rati, attraction. Attraction is the
seed of love and the principle asset for executing devotional service. The self-illuminated perfect
attachment of a living entity for the sat-cid-ānanda Lord is called attraction. The naturally perfect
propensity of attachment between spiritual identities is very strong between Kṛṣṇa and the living
entities. This stage is called sthāyī-bhāva, permanent ecstatic moods, which is the goal of the Śrīmad
Bhāgavatam, the ornamental literature of the paramahaṁsas.

TEXT 23

sā ratī-rasam-āśritya varddhate rasa-rūpa-dhṛk

rasaḥ pañca-vidho mukhyaḥ gauṇaḥ sapta-vidhas tathā

This attraction is the subtle origin of rasa. Just as “one” is the origin in the process of counting numbers
yet it remains present in subsequent numbers, similarly in the mature stages of prīti—such as prema,
sneha, māna, and rāga—attraction remains present as the origin. Attraction is seen as the root in all the
activities of prīti, while bhāva and various ingredients are seen as branches and subbranches. Therefore,
attraction continually increases under the shelter of rasa. There are twelve direct and indirect rasas.

TEXT 24

śānta-dāsyādayo mukhyāḥ sambandha-bhāva-rūpakāḥ

rasā vīrādayo gauṇāḥ sambandotthāḥ svabhāvataḥ

Śānta, dāsya, sakhya, vātsalya, and mādhurya are the five direct rasas. Besides the five direct mellows,
there are seven indirect mellows, known as hāsya (laughter), adbhuta (wonder), vīra (chivalry), karuṇa
(compassion), raudra (anger), bībhatsa (disaster), and bhaya (fear). These seven indirect rasas arise from
the five direct rasas. Until attraction mixes with a particular relationship, it remains in a neutral state and
cannot act. But when attraction joins with a particular relationship, it begins to manifest. The emotions
that are produced by this manifestation are the indirect rasas.

TEXT 25

rasa-rūpam avāpyeyaṁ ratir bhāti svarūpataḥ

vibhāvair anubhāvaiś ca sāttvikair vyabhicāribhiḥ

When rati, attraction, takes the shape of rasa, it becomes more luminous by mixing with four other
ingredients. Although attraction is present under the shelter of rasa, it cannot manifest without the
ingredients. These ingredients are of four types—vibhāva (special ecstasy), anubhāva (subordinate
ecstasy), sāttvika (natural ecstasy), and vyabhicārī (transitory ecstasy). Vibhāva is divided into the two
categories ālambana (the support) and uddīpana (stimulation). Ālambana may be further divided into
two—Kṛṣṇa and His devotees. The qualities and characteristics of Kṛṣṇa and His devotees are called
uddīpana. Anubhāva is divided into three—alaṅkāra (ornaments of emotional love), udbhāsvara
(external manifestations of emotional love), and vācika (verbal manifestations of emotional love). The
twenty types of alaṅkāras, such as bhāva (ecstasy) and hāva (gestures), are categorised into three—
aṅgaja (in relation to the body), ayatnaja (in relation to the self), and svabhāvaja (in relation to nature).
Physical activities like jṛmbhā (yawning), nṛtya (dancing), and luṇṭhana (plundering) are known as
udbhāsvaras (external manifestations of emotional love). There are twelve vācika anubhāvas, such as
ālāpa and vilāpa. There are eight sāttvika-vikāras, such as stambha (being stunned), and sveda
(perspiring). And there are thirty-three vyabhicārī-bhāvas, such as nirveda (indifference). Attraction
requires the constant support of rasa and these ingredients to nourish one’s relationship up to mahā-
bhāva.

TEXT 26

eṣā kṛṣṇa-ratiḥ sthāyī bhāvo bhakti-raso bhavet

baddhe bhakti-svarūpā sā mukte sā prīti-rūpiṇī

This attraction for Kṛṣṇa is also known as sthāyī-bhāva and bhakti-rasa. Due to the conditioned souls’
relationship with the material world, their attraction takes the shape of devotional service. In the
liberated souls in Vaikuṇṭha, attraction is eternally present in the form of prīti, or love.

TEXT 27

mukte sā vartate nityā baddhe sā sādhitā bhavet

nitya siddhasya bhāvasya prākaṭyaṁ hṛdi sādhyatā

The gradual stages of the development of attraction up to mahā-bhāva, the manifestation of attraction
under the shelter of direct and indirect rasa, and the unlimited ocean of sweetness created by the
wonderful mixture of attraction with the above-mentioned ingredients are the eternal wealth of
liberated souls and the goal for conditioned souls. You may ask what is the need for practicing
devotional service if this spiritual blissful rasa is eternal. The answer is that the attraction of the living
entities has become perverted and mundane. Therefore, one has to awaken pure attraction in one’s
heart by practicing devotional service.

TEXT 28

ādarśāc cinmayādviṣvāt saṁprāptaṁ susamādhinā

sahajena mahābhāgair vyāsādibhir idaṁ matam

Learned personalities like Vyāsadeva and we ourselves have seen through samādhi that the science of
attraction is most relishable for the pure living entities. The qualities of the origin are somewhat
reflected in its shadow. That is why the loving affairs of this material world are the most pleasing form of
material enjoyment. But the attraction between male and female of this world is very insignificant and
abominable when compared to spiritual attraction. As stated in the Śrīmad Bhāgavatam (10.33.39):

vikrīḍitaṁ vraja-vadhūbhir idaṁ ca viṣṇoḥ

śraddhānvito ‘nuśṛṇuyād atha varṇayed yaḥ

bhaktiṁ parāṁ bhagavati pratilabhya kāmaṁ

hṛd-rogam āśv apahinoty acireṇa dhīraḥ

“Anyone who faithfully hears or describes the Lord’s playful affairs with the young gopīs of Vṛndāvana
will attain the Lord’s pure devotional service. Thus he will quickly become sober and conquer lust, the
disease of the heart.”

TEXT 29

mahā-bhāvāvidhir bhāvo mahā-rāsavadhiḥ kriyā

nitya-siddhasya jīvasya nitya-siddhe parātmani

We have thus described activities up to the rāsa dance and moods up to mahā-bhāva enjoyed between
the Supreme Lord Kṛṣṇa and the eternally liberated living entities.

TEXT 30

etāvaj jaḍa-janyānāṁ vākyānāṁ caramā gatiḥ

yadūrddhaṁ vartate tan no samādhau paridṛśyatām

Due to associating with matter, this is the limit that our words can describe. Whatever is beyond this can
be known only through samādhi.

Thus ends the Ninth Chapter of Śrī Kṛṣṇa-saṁhitā, entitled “Achievement of the Lotus Feet of Lord
Kṛṣṇa.”

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Śrī Kṛṣṇa-saṁhitā – Chapter 10 – Characteristics of Lord Kṛṣṇa’s Associates

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Śrī Kṛṣṇa-saṁhitā – Chapter 10 – Characteristics of Lord Kṛṣṇa’s Associates

TEXT 1
yeṣāṁ rāgoditaḥ kṛṣṇe śraddhā vā vimaloditā

teṣām ācaraṇaṁ śuddhaṁ sarvatra paridṛśyate

We are now describing the characteristics of Kṛṣṇa’s devotees who are in the mood of Vraja. The
characteristics of those who have awakened rāga, or faith in the form of pūrva-rāga, is always pure and
faultless. At this juncture we need to consider the science of rāga, or attachment. The thread of bondage
between the heart and its repository is called prīti. The portion of the thread of bondage that binds the
repository is called the sense of pleasure. The portion of the thread of bondage that binds the heart is
called rāga. The symptoms of a living entity’s pure spiritual attachment and a living entity’s impure
mental attachment are similar in terms of the relationship between the heart and its repository. When
attachment first begins to manifest, it is known as faith. The characteristics of both persons with faith
and persons with attachment are pure.

TEXT 2

aśuddhācaraṇe teṣām aśraddhā vartate svataḥ

prapañca-viṣayād rāgo vaikuṇṭhābhimukho yataḥ

One may ask, “What is the reason for this?” The answer is as follows: The science of the living entities’
attachment is one. Attachment is present whether the repository is the Lord or something mundane, the
only difference is its repository. When attachment is turned towards Vaikuṇṭha, then no attachment for
the material world remains; one accepts only what is required for maintenance. Even the objects that
are thus accepted become transcendental. Therefore, all attachments become spiritualised. As soon as
there is a lack of rāga, āsakti certainly diminishes. Due to accepting material objects with an impure
motive, one naturally develops faithlessness. Therefore, it is almost impossible for devotees to act
sinfully. And if they do act impurely at any time, there is no need for atonement. The main purport is
that sin is committed through activities or desires. Sinful activities are called sin, and sinful desires are
called seeds of sin. Sinful activities are not sinful by constitution, because according to one’s desire they
are sometimes sinful and sometimes not. If we try to search out the root cause of sinful desire, or the
seed of sin, then we can ascertain that identifying one’s body as one’s self is the root cause of the pure
living entity’s sinful desires. From this misidentification of one’s body as one’s self, both sin and piety
arise. Therefore, both sin and piety are relative, not constitutional. The activities or desires that
relatively help a soul attain his constitutional position are called piety. The opposite are called sin. Since
devotional service to Kṛṣṇa is one’s constitutional position, when one cultivates this service, then
nescience, which is the root cause of relative situations in the form of sin and piety, is gradually fried and
abolished. Although the desire to engage in sinful activity may suddenly manifest like a fried kai fish, it is
quickly subdued by the process of devotional service. The endeavour for atonement at this point is
useless. There are three types of atonement—atonement through karma, atonement through jñāna,
and atonement through bhakti. Remembering Kṛṣṇa is the atonement through bhakti. Therefore,
devotional service is atonement through bhakti. There is no need for devotees to separately endeavour
for atonement. Atonement in jñāna is through repentance. By atonement through jñāna one’s sins and
seeds of sin, or desires, are destroyed, but nescience is not destroyed without bhakti. By atonement
through karma, such as candrāyaṇa (a kind of expiatory penance), one’s sins are checked, but the seeds
of sinful desires and nescience, the root cause of sins and the desire to sin, remains. One must
understand this science of atonement with careful consideration. The practice of repentance is observed
in some foreign devotional processes based on paternal rasa, and since this paternal rasa is mixed with
jñāna and opulence, it is reasonable. In the unmotivated devotional service of the sweet Lord, however,
there are no opposing rasas like fear, repentance, or liberation. Realisation of one’s constitutional
position and elimination of all previous sins, in the form of both fructified and unfructified sins, are both
irrelevant fruits of bhakti and therefore easily attained by the devotees. As for the jñānīs, they destroy
their unfructified sins by the indirect process of repentance and they enjoy the results of their fructified
sins in their current life. As for the karmis, their sins will be destroyed by enjoying the fruits, in the form
of punishment. Therefore, in the science of atonement it is extremely important to consider the
qualification of the performer.

TEXT 3

adhikāra-vicāreṇa guṇa-doṣau vivicyate

tyajanti satataṁ vādān śuṣka-tarkānanātmakān

From animal life to human life and from regulative principles to attachment there are many levels of
qualification. Performance of duties a person has according to his qualification is called piety, and
deviation from those duties is called impiety. If we consider all activities according to this principle, then
what is the need for separately calculating one’s piety and impiety? According to qualification, one
person’s piety may be another’s impiety. When jackals and dogs steal and goats have illicit sex, can it be
considered sinful? Such activities are certainly counted as sins for human beings. Those who are very
attached to material objects should associate with women through marriage, as this is piety for such
persons. But for one whose attachment for material objects has been totally directed towards the
Supreme Lord, loving affairs through marriage are forbidden; because by great fortune he has attained
love for Kṛṣṇa. To divert that love for the Lord to material objects is certainly an act of degradation. On
the other hand, people who are like animals may need to associate with more than one woman through
marriage to become pious. From the beginning of the process of worshiping the Lord up to the
attainment of the mood of Vraja there are different modes, such as ignorance, passion, goodness, and
transcendence. According to the practitioner’s nature, advancement of knowledge, and absorption in
the spirit of Vaikuṇṭha, innumerable qualifications are seen. According to those qualifications, different
forms of karma and jñāna are seen. We do not want to increase the volume of this book by mentioning
examples, because a thoughtful person can understand this himself. All dualities like sin and virtue,
religion and irreligion, proper and improper actions, heaven and hell, knowledge and ignorance are all
objects of dispute for persons who have perverted attachment. Actually they are neither pious nor
impious. We only explain them as pious or impious due to relative consideration. If we independently
consider, then we can understand that the pervertedness of the soul’s attachment is impiety and
remaining in the constitutional position of the soul’s attachment is called piety. Swan-like persons
accept those activities that nourish piety to be pious and those activities which nourish impiety to be
impious. They do not take shelter of dry speculation or agree with biased arguments.

TEXT 4

sampradāya vivādeṣu bāhya-liṅgādiṣu kvacit

na dviṣanti na sajjante prayojana-parāyaṇāḥ

Nourishing love is the living entity’s goal of life. Knowing this, the devotees of Kṛṣṇa do not like or hate
external formalities and sectarian conflicts. They remain indifferent to all forms of insignificant bigotry.

TEXT 5

tat karma hari-toṣaṁ yat sā vidyā tan matir yayā

smṛtvaitan niyataṁ kāryaṁ sādayanti manīṣiṇaḥ

The learned devotees of Hari know perfectly well that activities that are pleasing to Lord Kṛṣṇa are called
karma and activities that attract one’s mind to Kṛṣṇa are called knowledge. Keeping this in mind, they
engage only in the activities and cultivation of knowledge that nourishes their spiritual lives. They
understand that all other activities and knowledge are useless.

TEXT 6

jīvane maraṇe vāpi buddhis teṣāṁ na muhyati

dhīrā namra svabhāvāś ca sarva-bhūta-hite ratāḥ

They are naturally humble, fixed in knowledge, and always busy for the welfare of others. Their
intelligence is so fixed that even if they suffer various severe pains in their present or future lives, they
never deviate from spiritual life.

TEXT 7-8

ātmā śuddhaḥ kevalas tu mano jāḍyodbhavaṁ dhruvam

dehaṁ prāpañcikaṁ śaśvad etat teśāṁ nirūpitam

jīvaś cid-bhagavad dāsaḥ prīti-dharmātmakaḥ sadā

prākṛte vartamāno ‘yaṁ bhakti-yoga-samanvitaḥ

Whether their mind and body naturally change by the awakening of attachment or whether they
cultivate knowledge to realise the science of attachment, the devotees of Kṛṣṇa who are in the mood of
Vraja come to a natural conclusion. The conclusion is that the soul is by nature pure and devoid of
material qualities. What we call the mind has no existence of its own, for it is only a perversion of the
soul’s contact with matter for increasing the knowledge of the conditioned soul. The soul’s original
propensities are displayed in the relative world by the propensities of the mind. In the realm of
Vaikuṇṭha, a soul acts according to his constitutional propensities—there is no existence of this mind.
When a soul comes in contact with matter, his pure knowledge becomes almost dormant and he accepts
perverted knowledge as real. This knowledge is grasped by the interaction of the mind with matter. This
is called material knowledge. Our present body is material and related with the soul only as long as the
soul is conditioned. Only the Supreme Lord knows the relationship between a pure soul and his gross
and subtle bodies; human beings are unable to know this. In the course of devotional service a devotee
must accept whatever is required to keep body and soul together for as long as Lord Kṛṣṇa desires. The
living entity is spiritual by nature. He is an eternal servant of the Lord, so his only constitutional duty is to
love the Lord. At the time of giving up the body, one attains, by the will of the Lord, a destination
according to the state of one’s heart. Therefore, a person who desires auspiciousness must accept the
process of devotional service. When the Lord’s mercy is bestowed on a devotee who is following the
process of devotional service, then the devotee’s connection with the material world is easily destroyed.
This is never possible by one’s own endeavour—either by giving up the body, by renouncing activities, or
by opposing the Lord. This supreme truth was obtained through samādhi. Human life is based on karma
and jñāna, but when one takes shelter of bhakti, then one’s devotion for Kṛṣṇa awakens.

TEXT 9

jñātvaitat vraja-bhāvāḍhyā vaikuṇṭha-sthāḥ sadātmani

bhajanti sarvadā kṛṣṇaṁ sac-cid-ānanda-vigraham

Persons who have realised this truth and are absorbed in the mood of Vraja worship Kṛṣṇa, who is
eternally full of knowledge and bliss, through samādhi.

TEXT 10

cit-satve prema-bāhulyāl liṅga-dehe manomaye

miśra-bhāva-gatā sā tu prītir utplāvitā satī

When a living entity’s love for Kṛṣṇa increases, then the waves of that love spread throughout his subtle
mental body and create various mixed emotions. At that time there is an awakening of thinking,
remembering, meditating, concentrating, and considering how to purify oneself—all of which help one
worship through the mind. One should not abandon the process of worshiping through the mind
because of mixed emotions, for these mixed emotions naturally remain until the destruction of the
subtle body. The mental activities that accumulate through contact with matter demonstrate the
concept of mundane idolatry, but the emotions that manifest and gradually spread throughout the mind
and body in the soul’s endeavour for samādhi are all spiritually reflected truths.

TEXT 11

prīti-kārya-mato buddhe manomayam itīkṣitam

punas tad vyāpitaṁ dehe pratyag bhāva-samanvitam

Thus, for the conditioned souls, loving exchanges take the form of mental activities. These mental
activities, which are reflections of spiritual exchanges, swell and further spread throughout the body.
They appear on the tip of the tongue and glorify the spiritually reflected names and qualities of the Lord.
They appear at the ears and hear the names and qualities of the Lord. They appear in the eyes and see
the spiritually reflected sat-cid-ānanda Deity form of the Lord in this material world. The śuddha-
sāttvika-bhāvas, bodily transformations, swell in the body and manifest in the form of hairs standing on
end, crying, perspiring, shivering, dancing, offering obeisances, falling to the ground, embracing with
love, and traveling to the holy places. The soul’s inherent emotions could continue to remain active with
the soul, but in the material world the mercy of the Lord is the principle force for awakening spiritual
emotions and situating one in his constitutional position. With a desire to convert material attachment
into spiritual attachment, all the spiritual emotions are mixed with material emotions for giving up
parāg-gati and practicing pratyag-gati. When a soul sits in the chariot of the mind and chases the sense
objects through the gates of the senses, this is called parāg-gati. When this current again flows towards
the soul’s own abode, it is called pratyag-gati. The pratyag dharma of being greedy to eat palatable
foods is to eat mahā-prasāda. The pratyag dharma of the eyes is to see holy places and the beautiful
form of the Lord. The pratyag dharma of the ears is to hear the pastimes of Hari and devotional songs.
The pratyag dharma of the nose has been exemplified by the four Kumāras when they smelled the tulasī
and sandalwood that was offered to the feet of the Lord. The pratyag dharma of associating with the
opposite sex through marriage for the prosperity of a Vaiṣṇava family was exemplified by Manu, Janaka,
Jayadeva, and Pipāji. The pratyag dharma of festivals is seen in the festivals celebrating the pastimes of
Lord Hari. These human characteristics filled with emotions of pratyag dharma are seen in the lives of
pure swan-like personalities.

TEXT 12

sāragrāhī bhajan kṛṣṇaṁ yoṣid bhāvāśrite ‘tmani

vīravat kurute bāhye śārīraṁ karma nityaśaḥ

Does this mean that swan-like persons engage only in spiritual activities and neglect material activities?
No. Swan-like persons worship Kṛṣṇa in the mood of one who is enjoyed, and they valiantly take care of
the external body. Eating, enjoying, exercise, industrial enterprises, walking in the open air, sleeping,
riding in vehicles, protecting the body, protecting the society, and traveling are all seen in the lives of
swan-like persons.

TEXT 13

puruṣeṣu mahāvīro yoṣitsu puruṣas tathā

samājeṣu mahābhijño bālakeṣu suśikṣakaḥ

The swan-like Vaiṣṇavas valiantly remain and work among men. They are the shelter of women and are
respected by them. They take part in social activities and get much experience. They teach their children
artha-śāstra and thus become known as headmasters.

TEXT 14

artha-śāstra-vidāṁ śreṣṭhaḥ paramārtha-prayojakaḥ

śānti-saṁsthāpako yuddhe pāpināṁ citta-śodhakaḥ

Books on physical and mental science, books on industry, books on the science of language, books on
grammar, and books on ornamental language are all known as artha-śāstra. Some kind of physical,
mental, familial, and social benefits are obtained from these literatures. The name of these benefits is
artha. The advantage of these literatures is that by studying books on medicine, one can get the benefit
of a cure. By studying books on music, one can get the benefit of happiness to the mind and ears. By
material scientific knowledge, various wonderful machines are created. By books on astrology, one can
get the benefit of ascertaining subjects like proper and improper times. Those who study such artha–
śāstras are known as artha-vit scholars. The smṛti-śāstras establish varṇāśrama dharma and are also
known as artha-śāstra. The smārta scholars are also known as artha-vit scholars, because the main
purpose of their occupational duties is to protect society. The spiritual scholars, however, practice
spiritual life with these arthas. Swan-like Vaiṣṇavas are never averse to discussing these scriptures. They
abstract the supreme goal of spiritual life from these artha-śāstras and become worshipable among
artha-vit scholars. The artha-vit scholars are happy to assist them in ascertaining the Absolute Truth. The
swan-like Vaiṣṇavas are present in the battlefield as negotiators. They do not hate or reject various sinful
persons. Swan-like Vaiṣṇavas are always engaged in purifying the hearts of sinful persons by confidential
instructions, public lectures, friendly advice, chastising, setting example, and sometimes punishing
sinners.

TEXT 15

bāhulyāt prema-sampatteḥ sa kadācij jana-priyaḥ

antaraṅgaṁ bhajaty eva rahasyaṁ rahasi sthitaḥ

Although the characteristics of swan-like Vaiṣṇavas are wonderful, sometimes they do not manifest the
above-mentioned activities due to being overwhelmed with increased feelings of love. The swan-like
Vaiṣṇavas, who are very dear to all, sometimes live in secluded places and engage in the most
confidential internal worship of the Lord.

TEXT 16

kadāhaṁ śrī vrajāraṇye yamunā-taṭam-āśritaḥ

bhajāmi sac-cid-ānandaṁ sāragrāhi-janānvitaḥ

While describing the glories of Vraja, the author’s intense greed for love of God has awakened and he
therefore says, “When will I be so fortunate that I will worship the sat-cid-ānanda Supreme Lord in the
association of swan-like Vaiṣṇavas in the forest of Vṛndāvana on the banks of the Yamunā?”

TEXT 17

sāragrāhi vaiṣṇavānāṁ padāśrayaḥ sadās tu me

yat kṛpā-leśa-mātreṇa sāragrāhī bhaven naraḥ

Let my eternal occupation be to take shelter of the lotus feet of the swan-like Vaiṣṇavas. They are
captains of the boat to cross the material ocean, and only by their mercy do karmis and jñānīs become
swan-like Vaiṣṇavas.

TEXT 18

vaiṣṇavāḥ komala-śraddhā madhyamāś cottamās tathā

grantham etat samāsādya modantāṁ kṛṣṇa-pritaye

There are three types of Vaiṣṇavas—kaniṣṭha-adhikārīs, whose faith is very soft, madhyama-adhikārīs,
and uttama-adhikārīs. Those who consider karma-kāṇḍa and its results as permanent and are averse to
the Absolute Truth are called mundane fruitive workers. Those who want to establish the liberation of
merging in the impersonal Brahman are extremely dry and devoid of rasa. They are burnt by knowledge
due to not understanding eternal varigatedness. The Vaiṣṇavas are those who have accepted the eternal
spiritual variegatedness of the living entities’ supreme destination. They are convinced that the living
entities’ eternal position is to worship the Lord, who is merciful, full of sweetness and opulence, the
abode of happiness, and always different from the living entities. The fruitive workers and mental
speculators can become Vaiṣṇavas and live as pure human beings by the influence of good association
and good fortunate. The contamination that is found in the lives of kaniṣṭha-adhikārī and madhyama-
adhikārī Vaiṣṇavas is found in abundance among fruitive workers and mental speculators. Even if the
fruitive workers and mental speculators become Vaiṣṇavas, the remnants of their material conceptions
and arguments remain as bad habits. Those bad habits are the contaminations that are found in the lives
of kaniṣṭha-adhikārīs and madhyama-adhikārīs. Anyway, these contaminations are certainly the result of
nescience and prejudice. Among the three types of Vaiṣṇavas, the uttama-adhikārī Vaiṣṇavas have no
prejudices or material conceptions. They may have a lack of knowledge in various material subject
matters, but the swan-like Vaiṣṇavas vigorously destroy all sorts of prejudices. The madhyama-adhikārī
Vaiṣṇavas do not wish to be ass-like Vaiṣṇavas, but the swan-like tendency is not fully present in them.
They have some doubts in their hearts due to previous prejudice. Although such persons accept spiritual
variegatedness and natural samādhi, they cannot properly realise the science of Vaikuṇṭha because of
their argumentative nature. Although the kaniṣṭha-adhikārīs are known as Vaiṣṇavas, they are totally
under the control of prejudice. They associate with fruitive work under the jurisdiction of regulative
principles. Although they are not proper candidates for studying this book, if they discuss it with the
assistance of uttama-adhikārīs, they will also become uttama-adhikārīs. Therefore, all three types of
Vaiṣṇavas should study this book in order to increase their love for Kṛṣṇa and achieve transcendental
happiness.

TEXT 19

paramārtha-vicārai ‘smin bāhya-doṣa-vicārataḥ

na kadācid dhata-śraddhaḥ sāragrāhī janor bhavet

We have discussed the Absolute Truth in this book, so please excuse any grammar or language defects.
Swan-like persons should not waste any time in this way. Those who criticize such external defects while
studying this book will obstruct its main purpose—accepting the essence of the Absolute Truth—and are
not eligible to study this book. Arguments born of childish education are despicable in serious subject
matters.

TEXT 20

aṣṭādaśa-śate śāke bhadrake datta-vaṁśajaḥ

kedāro racayac-chāstram idaṁ sādhu-jana-priyam

This book, which is dear to the devotees, was compiled by Kedāranātha, who belongs to the Bharadvāja
kāyastha community of the Datta family and who is a resident of Hāṭṭa Khola, Calcutta. This book was
written in the year 1879 while staying in the town of Bhadraka, Orissa, for official purposes.

Thus ends the Tenth Chapter of Śrī Kṛṣṇa-saṁhitā, entitled

“Characteristics of Lord Kṛṣṇa’s Associates.”

May Lord Kṛṣṇa be pleased.

Hari Hari bol!

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Śrī Kṛṣṇa-saṁhitā – Conclusion

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Śrī Kṛṣṇa-saṁhitā

Conclusion

The main purport and necessity for writing this Śrī Kṛṣṇa-saṁhitā have already been described in the
Introduction. We have covered all relevant topics in the verses of this saṁhitā, but we have not used the
method that modern scholars use in considering those topics. Therefore, I fear that many people will
reject Śrī Kṛṣṇa-saṁhitā as an old-fashioned book. I am in a dilemma. If I would have used the modern
process when I composed the verses, then the ancient scholars would have certainly disregarded the
book. For this reason, I have composed the main book according to the ancient method, and I have
written the Introduction and Conclusion according to the modern. In this way I have tried to satisfy both
classes of people. Therefore, I have been compelled to accept the fault of repetition. In this conclusion I
will briefly consider all topics.
The swan-like Vaiṣṇava dharma is the soul’s eternal constitutional duty. It is not created by any person
or sect. In the course of time we are gradually realising the purity of these duties. Where is the doubt?
The progression of clarity depends on the person, not the subject. The sun is always equal to everyone,
but due to the perception of the observer it appears hotter at midday. Similarly, pure constitutional
duties are progressively understood as superior by progressively advanced people, though in truth
constitutional duties remain the same at all times. Now I will begin to discuss the science of these
constitutional duties.

The inaugurator of the swan-like Vaiṣṇava faith, Śrī Caitanya Mahāprabhu, has said, “Since people are all
conditioned, we are compelled to consider their eternal duties in three different categories—
sambandha, the soul’s relationship with the Lord; abhidheya, the regulated activities for reviving that
relationship; and prayojana, the ultimate goal of life.” According to the Lord’s instructions, we will now
separately discuss these three subjects.

First we will discuss sambandha. One who is thoughtful should first examine oneself. From the existence
of one’s own self, the existence of other objects is ascertained. A thoughtful person may say, “If I do not
exist, then nothing else exists; because without me, how is it possible to realise other things?” By the
tendency to believe in one’s self, a thoughtful person establishes his own existence and then observes
the insignificance and dependence of the soul. As soon as one sees one’s own self, one immediately
observes the support of the Supersoul. Feeling the existence of the ātmā and Paramātmā should be the
first step in belief of one’s self. When a thoughtful person looks at the material world, he can easily see
three things—the ātmā, the Paramātmā, and the material world. Those who cannot realise the soul
consider themselves dull matter. In their estimation, matter is eternal. They also come to the conclusion
that all material elements produce consciousness through the process of evolution, and when they are
separated from their natural status then consciousness reverts to unconscious matter. Thoughtful
persons conclude like this because they are more under the control of material propensities than
spiritual propensities, and as such they are more inclined towards matter than knowledge. That is why
their hope, faith, enthusiasm, consideration, and love are all material. It is unfortunate that the dealings
of persons who are in samādhi cause pain to the hearts of such people. There is no possibility of
reconciliation between their opinion and ours, because we are not ready to accept the method they
follow to ascertain the Absolute Truth. They are under the grip of argument, and arguments are never
able to establish the existence of the self. What is the use of putting a telescope to the ears? Can one
see pictures through a microphone? How, then, can one see Vaikuṇṭha through the instrument of
argument? All subjects of this material world are under the jurisdiction of argument, but the soul cannot
be seen by any method other than self-realisation. If argument accepts the proper path, then one can
quickly understand its incompetence in matters related with the soul. The soul is pure knowledge, and
therefore it is self-illuminating and the illuminator of matter. But the propensity for argument born of
matter can never illuminate the soul. Therefore, not being obliged to accept the materialistic
conclusions of those who argue, we will consider and perceive the soul and Supersoul through the
process of self-realisation and with the temporary instrument of argument, which is situated between
matter and spirit, we will enumerate the truths of this material world.

We need to separately discuss the ātmā, Paramātmā, and material world. Śrī Rāmānujācārya has
elaborately explained these three subjects as spiritual, material, and the Lord. In the discussion on
sambandha, we should consider and ascertain the relationship between these three. Ācārya Kapila, the
propounder of Sāṅkhya philosophy, has enumerated twenty-four elements within the material world. If
we want to discuss the material world, we have to take Kapila’s twenty-four elements into account.
Modern scholars who are expert in material sciences are painstakingly discovering the original elements’
names, qualities, and characteristics through newly invented machines. In this way they increase
peoples’ material knowledge. Their discoveries are especially respected because they are helpful in the
progress of spiritual life. Yet even though we respect their discoveries, that does not mean we have to
disrespect Kapila’s Sāṅkhya philosophy. There may be sixty, sixty-five, or seventy original elements, but
this does not disturb the Sāṅkhya system of counting the gross elements like earth, water, and fire.
Therefore, Kapila’s discussions about the material world—consisting of the material elements, their
qualities, the senses, the mind, the intelligence, and the false ego—are not useless. Rather, the divisions
of Sāṅkhya appear more scientific. In the Bhagavad-gītā (7.4), which is a compilation of Vedānta, the
following elements are enumerated:

bhūmir āpo ‘nalo vāyuḥ khaṁ mano buddhir eva ca

ahaṅkāra itīyaṁ me bhinnā prakṛtir aṣṭadhā

“Earth, water, fire, air, ether, mind, intelligence, and false ego—all together these eight constitute My
separated material energies.” In this context, the qualities of the elements are included in the elements,
and all the senses are merged into the subtle material elements, consisting of the mind, intelligence, and
false ego. Therefore, as far as counting the material elements is concerned, Sāṅkhya and Vedānta are
the same.

At this point it should be considered whether the mind, intelligence, and false ego are material elements
or characteristics of the soul. In this regard, a few scholars from Europe have concluded that the mind,
intelligence, and false ego are composed of material elements and the soul is beyond them. Modern
scholars often accept the mind and soul to be one. I have discussed with many English scholars and
found that they consider the soul to be different from the mind, but due to language shortcomings, they
often use the word “mind” when referring the soul. In the Bhagavad-gītā (7.5) it is stated:
apareyam itas tv anyāṁ prakṛtiṁ viddhi me parām

jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat

“Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the
living entities who are exploiting the resources of this material, inferior nature.”

By studying this verse, it is clearly understood that the living entities are different from the previously
mentioned material elements—mind, intelligence, and false ego. This is certainly a swan-like conclusion.

In this visible world of varieties, two subjects are found—spirit and matter, or the living entity and the
material elements. The Vaiṣṇavas accept these two subjects as the effects of the inconceivable potency
of the Supreme Lord. Now let us standardise the definitions of the material elements and the living
entities. The living entities are conscious and can act independently. Matter is dull and under the control
of consciousness. If we consider the existence of a human being in his present conditioned state, then
we will undoubtedly consider his consciousness and the material elements, because by the Lord’s sweet
will the conditioned souls are seen to be riding on a machine of the material elements.

The material body made of seven constituent fluids. Pus, blood, flesh, fat, bone, marrow, and semen,
the senses, as well as the mind, intelligence, and false ego (which are the sources of material
knowledge), the place, the time factor, and consciousness are all seen in the existence of a human
being. The body is completely material, because it is made of material elements and their
characteristics. The material elements are not able to realise spirit, but we can perceive some evidence
of spiritual existence in wonderful instruments like the eyes, ears, and nervous system in the body of a
human being. The instruments by which material knowledge enters the material body are called senses.
After entering the material body, material knowledge mixes with an internal instrument that interprets
the material elements. This instrument is called the mind. The mind realises material knowledge through
the medium of the heart and accumulates knowledge through the medium of remembrance. The shape
of material knowledge changes through the medium of imagination. Material objects are considered
with the support of two mediums—developed and undeveloped intelligence. Apart from this, in the
existence of a human being an indication of spirit (cidābhāsa) is found in the form of ego, which
pervades the intelligence, mind, and body. From these symptoms a strong feeling of “I” and “mine” has
become accepted as part of the human beings’ existence. This is known as false ego. It is to be
understood that knowledge of subjects up to false ego is called material knowledge. Yet false ego,
intelligence, mind, and the prowess of the senses are not totally material. In other words, they do not
consist entirely of material elements, but their existence is rooted in material elements. In other words,
unless they are related with the material elements their existence is incomplete. They are under the
shelter of spirit to some extent, because the act of revelation is their very life and material knowledge is
the result. From where does this consciousness originate? The soul is pure and the basis of
consciousness. It is not easy for a soul to come under the subordination of matter. By the will of the
Supreme Lord—certainly for some reason—a pure spirit soul has contacted matter. Although in our
conditioned state it is very difficult to investigate the cause, if we consider the lack of happiness in our
conditioned state, we can certainly realise that our present condition is a degradation from our original
consciousness. Although modern scholars think, “The living entities have been created in this condition
and by fruitive activities they gradually advance,” according to the process of self-realisation this cannot
be accepted as a fact. There is no further argument in this connection, because argument is a product of
material elements and has no entrance in the science of self-realisation or the pastimes of the Supreme
Lord. It is our duty to establish that an indication of spirit, in the form of false ego, intelligence, mind,
and senses, has been manifested due to the pure soul’s contact with matter. This indication of spirit will
no longer exist when the soul is liberated. Therefore, three items are found in the existence of a human
being—the soul, the instrument that indicates the presence of the soul and connects it with matter, and
the material body. According to Vedānta, the soul is called jīva, or living entity, the instrument that
indicates the presence of the soul is called the subtle body, and the material body is called the gross
body. After death the gross body is left behind, but the subtle body continues to exist by taking shelter
of fruitive activities and their results until one is liberated. The instrument for indicating the presence of
spirit remains as long as the soul is conditioned, but it has no actual connection with the pure spirit soul.
The pure spirit soul is full of spiritual bliss. The pure spirit soul is aloof from material existence, beginning
from false ego down to the gross body. If one wants to realise the existence of the pure spirit soul, one
must give up material thoughts; but in the presence of false ego, all thoughts are material. Thoughts
cannot leave the association of matter, because they are born from an indication of spirit. Therefore,
only one who checks the activities of the mind and cultivates self-realisation through samādhi can
realise the soul without doubt. But those who have surrendered their independence to the false ego are
not brave enough to cross the border of argument and are therefore totally unable to realise the
existence of the soul. Those who argue on the basis of Vaiśeṣika philosophy can never realise the
existence of the pure soul. That is why they accept the mind as eternal.

In the Seventh Canto of the Śrīmad Bhāgavatam (7.19.20) the twelve symptoms of a pure spirit soul are
described by Prahlāda Mahārāja as follows:

ātmā nityo ‘vyayaḥ śuddha ekaḥ kṣetra-jña āśrayaḥ

avikriyaḥ sva-dṛg hetur vyāpako ‘saṅgy anāvṛtaḥ

etair dvādaśabhir vidvān ātmano lakṣaṇaiḥ paraiḥ

ahaṁ mamety asad-bhāvaṁ dehādau mohajaṁ tyajet

The soul is nitya, or eternal, for it is not temporary like the gross and subtle bodies. Avyaya means the
soul is not destroyed when the gross and subtle bodies are destroyed. Śuddha refers to that which is
free from material contamination. Eka means that the soul is devoid of dualities such as qualities and
the possessor of qualities, religious principles and the follower of religious principles, or limbs and the
possessor of limbs. Kṣetra-jña means the seer. Āśraya means the soul is not under the shelter of gross
and subtle objects, rather gross and subtle objects are under the shelter of the soul. Avikriya means the
soul is unaffected by the transformations of the material body. The six bodily transformations are birth,
growth, maintenance, by-products, dwindling, and death. Sva-dṛk refers to one who perceives himself,
though not as an object of material vision. Hetu means that even though the soul is not material, it is the
root cause of the existence, nature, and activities of the material body. Vyāpaka means the soul is not
localised; it does not belong to a particular material place. Asaṅgī means that although the soul is
situated within the material world, it does not associate with material qualities. Anāvṛta means the soul
is not covered by matter. Learned people should distinguish the soul by these twelve spiritual symptoms
and give up illusion in the form of “I” and “mine.”

There is much argument over whether a pure living entity has any existence in time and space. But
argument is useless in considering the Absolute Truth and is therefore condemned. Arguments can only
reveal indications of spirit; they can never fully reveal spiritual subjects. The spirit soul is transcendental,
or beyond everything material. The word “material” in this case does not refer only to the material
elements, but it refers to the characteristics of the elements, the indication of spirit, and the activities of
the senses, mind, intelligence, and false ego. Since the indication of spirit is under the jurisdiction of
matter, many material situations are mistaken for spiritual activities. Although time and space are found
among the material elements, they nevertheless have their pure spiritual existence. If one carefully
studies the first and second chapters of Śrī Kṛṣṇa-saṁhitā, one will understand that although spiritual
and material sciences appear contradictory, they are not. All spiritual existence is pure and faultless. But
when this spiritual existence manifests in the material world, it becomes full of inebrieties. Therefore,
pure time and space will be seen in the pure state of the living entity, and contaminated time and space
will be seen in the contaminated material world. This is the only scientific consideration of time and
space. In his pure state, a living entity is a pure spiritual being, but in the conditioned state there are
three types of existence—pure existence, or spiritual existence; an indication of spiritual existence, or
subtle existence; and material existence, or gross existence. The natural law is that gross elements cover
subtle elements. Because the indication of spiritual existence is more gross, it has covered the soul’s
pure spiritual existence. And because material existence is the most gross, it has covered both the pure
spiritual existence and the indication of spiritual existence. Still, all three of these existences do
manifest, because even when they are covered, they are not lost. The soul’s pure spiritual existence is
properly situated in pure time and space. Therefore, it should be understood that an individual soul is
properly situated in pure time and space. Since the soul has a proper abode, we can accept that he has a
fixed place. Since the soul has a fixed place, we can also accept that the soul has a pure body and form.
We then have to accept that this form has spiritual qualities such as beauty, will-power, feelings, and
actions. This form cannot be seen through the indication of spirit, because it is beyond matter. As all the
limbs of a gross body act in harmony and thus exhibit the beauty of that form, all the required
instruments are similarly present in the spiritual body, which is the ideal model of the gross body. The
difference between gross and spiritual bodies is that the spirit soul is the proprietor of the gross body.
Therefore, the body and its owner are different. But in the spiritual body there is no difference between
the body and its owner. Every object has two means of identification—by form and by activity.
Consciousness, or knowledge, is the identification of a liberated soul. The living entity is the
personification of knowledge—that is, his body is composed of pure knowledge. Blissfulness is the
identification of his activities. Therefore, the existence of the liberated soul is complete spiritual
happiness. The ego, heart, mind, and senses are non-different from consciousness in the living entity’s
pure state. But in the conditioned state a living entity is seen as an indication of spirit, and material
happiness and distress, which are reflections of spiritual bliss, are the identification of his activities.

The omniscient Supersoul is eternal, full of knowledge and bliss. Another name of the omniscient
Supersoul is Bhagavān. The material world and the living entities are products of His superior energy.
When we speak of a living entity, we refer to an atomic spiritual spark. Similarly, when we speak about
the Lord, we refer to an extraordinary spiritual personality. This personality is seen by pure living entities
as full of all good qualities, most beautiful, and enchanting. Endowed with indescribably sweet qualities,
beautiful Śrī Kṛṣṇacandra manifests eternal bliss and increases the beauty of Vaikuṇṭha. Pure living
entities are eternally absorbed in His beauty, and conditioned living entities are searching for His beauty
in the pastimes of Vraja. It has been explained in Śrīla Rūpa Gosvāmī’s Bhakti-rasāmṛta-sindhu that the
living entities possess fifty qualities in minute quantity. In Lord Nārāyaṇa these fifty qualities are present
in full, along with ten other qualities. His form, endowed with spiritual happiness, Śrī Kṛṣṇacandra,
possesses sixty-four qualities. Therefore, devotees accept Lord Kṛṣṇa as the topmost embodiment of the
manifestation of the Supreme Lord’s energies.

Consideration on sambandha means to ascertain the relationship between these three subjects. This has
already been described in the following verses from the Bhagavad-gītā (7.4-7):

bhūmir āpo ‘nalo vāyuḥ khaṁ mano buddhir eva ca

ahaṅkāra itīyaṁ me bhinnā prakṛtir aṣṭadhā

“Earth, water, fire, air, ether, mind, intelligence, and false ego—all together these eight constitute My
separated material energies.
apareyam itas tv anyāṁ prakṛtiṁ viddhi me parām

jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat

“Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the
living entities who are exploiting the resources of this material, inferior nature.

etad-yonīni bhūtāni sarvāṇīty upadhāraya

ahaṁ kṛtsnasya jagataḥ prabhavaḥ pralayas tathā

“All created beings have their source in these two natures. Of all that is material and all that is spiritual
in this world, know for certain that I am both the origin and the dissolution.

mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya

mayi sarvam idaṁ protaṁ sūtre maṇi-gaṇā iva

“O conqueror of wealth, there is no truth superior to Me. Everything rests upon Me, as pearls are strung
on a thread.”

The principle truth is one—the Lord. The living entities and the material world have been manifested
from the aspects and potencies of the superior energy, therefore the entire universe is the effect of His
energy. The spiritual energy has three aspects—sandhinī, samvit, and hlādinī —and three potencies—
spiritual, marginal, and external. The entire universe has been manifested by the interaction of these
aspects and potencies. Please refer to the second chapter of this book. By this conclusion the long-
standing philosophies of vivarta, the māyāvāda theory of illusion, and brahma-pariṇāma, the theory of
transformation of the Supreme, are defeated. We cannot accept vivarta or pariṇāma of the Supreme
Lord, rather we understand that everything is possible by the activities and effects of the superior
energy. Since the living entities and the material world are manifested from the energy of the Supreme
Lord, they are considered separated from the Lord, but they have no independent power. They cannot
do anything without the mercy of the Lord. This is clearly described in the first and second chapters of
this book. We can briefly say that the Lord is their only shelter and they are totally dependent on Him.
The Lord is the sole cause of their existence, so they are fully under His shelter. The special feature of
the living entities is that they are conscious by nature, therefore the supreme conscious Lord is their
only shelter. The material world is foreign to the living entities and therefore unfit as their shelter. The
constitutional duties of the living entities are presently transformed into material activities, and their
loving sentiments for the Lord have become perverted into material attachment. Therefore, to minimize
this perverted attachment and increase one’s real attachment is called śreyaḥ, or ultimate benefit, for
there is no permanent relationship between the living entities and the material world. Whatever little
relationship does exist is merely transient. Until one is liberated by the mercy of the Lord, however, one
must accept this material connection as unavoidable for maintaining one’s life. One cannot achieve
liberation just by searching, but it can be easily achieved by the mercy of the Lord. Therefore, one
should abandon desires for liberation and material enjoyment. The only duty of a living entity is to
engage in one’s constitutional occupation by practicing yukta-vairāgya without any desire for material
enjoyment or liberation. This material world is a product of the external energy, which is a shadow of
the superior energy, who is the maidservant of the Lord. It is therefore understood that the external
energy is always engaged in carrying out the will of the Lord. This material universe is the house of
enjoyment for the living entities who are averse to the Lord. The only way to escape the imprisonment
of Māyā is devotional service to the Lord, as stated in the Bhagavad-gītā (7.14):

daivī hy eṣā guṇa-mayī mama māyā duratyayā

mām eva ye prapadyante māyām etāṁ taranti te

“This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome.
But those who have surrendered unto Me can easily cross beyond it.”

We have considered the relationship, or sambandha, between the three subjects, and now I will try to
briefly explain abhidheya and prayojana. The process by which prayojana is achieved is called
abhidheya. Therefore, I will consider prayojana first.

The condition of the living entity is very pathetic, for although he is pure spirit, he has become the
servant of matter. He considers himself a product of matter and becomes afflicted by material scarcity.
Sometimes he cries due to scarcity of food, sometimes he laments due to being attacked by fever, and
sometimes he engages in abominable activities in order to draw the attention of women. Sometimes he
exclaims, “I’m dying!” and sometimes he says, “I’ve been saved by this medicine.” Sometimes he is
absorbed in the formidable ocean of lamentation due to the death of his child. Sometimes he builds a
big palace, lives in it, and thinks, “Now I’ve become king.” Being envious of a few people, he thinks, “I’m
a great hero.” Sometimes he is struck by wonder while sending a message by telegram, sometimes he
writes a book on medicine and expands his title, sometimes he builds a train and considers himself a big
scholar, and sometimes he ascertains the movements of the stars and advertises himself as an
astrologer. Such people pollute their hearts with envy, violence, lust, and anger. Sometimes they teach
physics, medicine, and farming and think, “I’ve earned so much piety.” Alas! Are such activities proper
for a pure spirit soul? Such insignificant propensities are meaningless for one who has lived in Vaikuṇṭha
and relished pure love of God. Where is the happiness in exchanges with women when compared to the
nectar of love for Hari? What comparison can be made between the arrangement for fighting, which
disturbs one’s heart, and the association with devotees, which pleases one’s heart? Alas! If we carefully
consider what we actually are and what we have become, then we can understand that we have fallen
and become inflicted with threefold miseries—those caused by the demigods, those caused by other
living entities, and those caused by one’s own body and mind. Why have we been misguided? We have
certainly become offenders to the all-blissful Supreme Lord. That is why we have become fallen; there is
no doubt about it. Our offence is discrepancy in the constitutional occupation of the spirit soul. It has
already been shown that the living entity is full of spiritual bliss. The soul is pure knowledge, and
blissfulness is his constitution. The thread of relationship between a living entity and the Absolute Truth,
who is eternally full of knowledge and bliss, is called prīti, or love. This thread of love eternally connects
the happiness of the living entities with the happiness of the Lord. The quality of their love is mutually
attractive. It is most pleasing, subtle, and pure. When a living entity falls into the net of illusion,
however, he shuns the loving service of the Lord and searches for enjoyment in the material world.
Knowing him to be an offender, Māyā, the maidservant of Kṛṣṇa, then imprisons him. We are suffering in
the material world due to this offence. Our constitutional duties, in the form of love of God, have
become reflected as attachment for material objects, which increases our inauspiciousness. At this
juncture, cultivation of our constitutional duties is our only prayojana, or goal of life. As long as we are
conditioned, we cannot purely practice our constitutional duties. Our constitutional propensities are
neither lost nor can they be lost; they are simply in a dormant state. As soon as one starts cultivation of
those duties, they will awaken from their dormant state and again shine brightly. Then liberation and
attainment of Vaikuṇṭha will automatically ensue. Since liberation is not our goal of life, it is not our
prayojana. Prīti is our goal of life and therefore our only prayojana. People who are on the path of
knowledge and are disturbed by material miseries search for liberation; but the endeavours of those
with undesirable goals will be unsuccessful, for the performer achieves no benefit. Those who cultivate
prīti can easily achieve complete knowledge and liberation. Therefore, prīti is the only prayojana.

The symptoms of prīti are described in my book, Datta-kaustubha, as follows:

ākarṣa-sannidhau lauhaḥ pravṛtto dṛśyate yathā

aṇor mahati caitanye pravṛttiḥ prīti-lakṣaṇam

“As a piece of iron is naturally attracted by a magnet, the atomic spirit soul is naturally attracted by the
supreme consciousness of the Personality of Godhead.” This natural tendency is called prīti. Just as the
soul and Supersoul are both devoid of material designations, the prīti exchanged between them is
similarly pure and without a tinge of material inebriety. Our prayojana is to awaken this pure prīti.

If one wants to achieve a goal, then he must follow the proper method. According to their qualifications,
previous great souls have introduced various methods to achieve success in their respective goals. I will
now discuss abhidheya, which is the method for achieving prayojana.

All the methods that have been devised for achieving success in spiritual life are divided into three
classes. The names of these three classes are karma, jñāna, and bhakti.

To maintain one’s life by performing prescribed duties is called karma. Karma has two aspects—
prescriptions and prohibitions. Akarma, or inactivity, and vikarma, or sinful activities, are both
prohibited. Karma is prescribed. There are three kinds of karma—constitutional, conditional, and
desirous. Activities that are always required to be performed are called constitutional. Maintaining one’s
body and family, performing welfare activities, gratefulness, and worshiping the Lord are called
constitutional activities. That which becomes a duty by circumstance is called conditional activity.
Attempting to avoid death after seeing the death of one’s father is an example of a conditional activity.
Activities that are performed with a desire are called desirous activities. An example is performing a
sacrifice to get a child.

If one wants to properly perform one’s duties, then he must connect the prescriptions for bodily
activities, moral codes, acts of chastisement, inheritance, ruling the kingdom, divisions of work, war,
alliances, marriages, time, and atonement with the devotional service of the Lord and thus be properly
situated in this world. This has been practiced by various castes in some form or other. The land of
Bhārata is populated by Āryans, therefore it is an example for all castes, for all the above-mentioned
activities are beautifully present in this land in the wonderful form of varṇāśrama dharma. No other race
was able to make such a perfect arrangement. Among other races, activities are performed according to
people’s nature and the above-mentioned prescriptions are chaotically arranged; but among the Āryans
of India, these prescriptions are arranged so that all activities become favourable for devotional service.
What a wonderful intelligence the Indian ṛṣis possessed! Even in the very ancient past they made an
extraordinary arrangement without the help of any other race. When we refer to India as the land of
karma and the example for other countries, it is not an exaggeration.

The sages realised that people’s eligibility for performing duties is born from their nature. If we
prescribe activities without considering one’s qualification, then the activity will never be properly
performed. Therefore, the sages ascertained people’s duties after considering their nature. Human
nature is divided into four categories—brāhmaṇa, kṣatriya, vaiśya, and śūdra. The sages have thus
ascertained people’s varṇa according to their nature. In the last chapter of Bhagavad-gītā (18.41-45) it is
stated:

brāhmaṇa-kṣatriya-viśāṁ śūdrāṇāṁ ca parantapa

karmāṇi pravibhaktāni svabhāva-prabhavair guṇaiḥ

“Brāhmaṇas, kṣatriyas, vaiśyas, and śūdras are distinguished by the qualities born of their own natures
in accordance with the material modes, O chastiser of the enemy.

śamo damas tapaḥ śaucaṁ kṣāntir ārjavam eva ca

jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam

“Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom, and religiousness
—these are the natural qualities by which the brāhmaṇas work.

śauryaṁ tejo dhṛtir dākṣyaṁ yuddhe cāpy apalāyanam

dānam īśvara-bhāvaś ca kṣātraṁ karma svabhāva-jam

“Heroism, power, determination, resourcefulness, courage in battle, generosity, and leadership are the
natural qualities of work for the kṣatriyas.

kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam

paricaryātmakaṁ karma śūdrasyāpi svabhāva-jam

sve sve karmaṇy abhirataḥ saṁsiddhiṁ labhate naraḥ

“Farming, cow protection, and business are the natural work for the vaiśyas, and for the śūdras there is
labor and service to others. By following his qualities of work, every man can become perfect.”

After dividing the varṇas according to people’s qualities and activities, which are born of one’s nature,
the sages considered that there was a need for ascertaining their āśrama position. They thus designated
married people as gṛhasthas, traveling students as brahmacārīs, elderly retired people as vānaprasthas,
and those who have renounced everything as sannyāsīs. They have also concluded that women and
śūdras are meant to be gṛhasthas. No one can accept sannyāsa other than brāhmaṇas. This arrangement
is a clear indication of the sages’ extraordinary intelligence. All the prescriptions and prohibitions that
are born of śāstra and argument are under the jurisdiction of varṇāśrama dharma. It is difficult to discuss
all the prescriptions in this small concluding chapter, therefore I will conclude by saying that the
varṇāśrama system is a wonderful prescription for peoples’ material life. This varṇāśrama system is
certainly the most respected of all arrangements that have been manifested from the Āryans’
intelligence.

Due to improper consideration and envy, people from foreign countries criticize this arrangement. Some
foolish people of our country do also. This is primarily due to their animosity towards their own country.
Inadequate understanding of its purpose and imitating the behaviour of foreigners are also counted
among the main reasons.

Besides that, there is no doubt that this arrangement has been polluted. It has been improperly
functioning due to a lack of scholars who know the purpose of the system. That is why people nowadays
criticize the varṇāśrama system. Actually the arrangement of varṇāśrama is faultless. But how can it
remain faultless when employed in an inappropriate way? One’s varṇāśrama position, which is born
from one’s nature, is now being designated according to one’s birth. This yields contrary results. The
unqualified son of a brāhmaṇa will be known as a brāhmaṇa, and a learned peaceful son of a śūdra will
be known as a śūdra. This arrangement is most contrary to the original varṇāśrama system. The ancient
custom was that when a boy attained maturity, the elderly family members, the family priest, the family
ācārya, the landlord, and the leaders of the village would consider his nature and then ascertain his
varṇa. The main consideration in ascertaining a boy’s varṇa was to analyse whether he was qualified to
accept the same varṇa as his father. Due to their inherent nature and hard work to achieve a high status,
higher caste children would often be accepted as belonging to the same varṇa as their father. Yet due to
inability, some children would be accepted as lower caste. Then again, children of lower castes would
often be accepted into the higher castes at the time of examination. If we refer to the histories in the
Purāṇas, we can find many examples of this. Since the leadership succession of blind men and the
examination for the sake of formality began, qualified people did not get qualified posts and thus the
sun of the Āryans’ fame has set. While explaining religious codes, Śrī Nārada Muni has stated in the
Śrīmad Bhāgavatam (7.11.35):
yasya yal lakṣaṇaṁ proktaṁ puṁso varṇābhivyañjakam

yad anyatrāpi dṛśyeta tat tenaiva vinirdiśet

“If one shows the symptoms of being a brāhmaṇa, kṣatriya, vaiśya, or śūdra, as described above, even if
he has appeared in a different class, he should be accepted according to those symptoms of
classification.”

The sages of ancient times did not think even in their dreams that the natural occupation of men would
gradually be considered simply by birth. To some extent it is natural for the son of a great person to
become great, but this should not be taken for granted. The natural system of varṇāśrama was
established in order to deliver the world from the leadership succession of blind men, but the religious
scriptures unfortunately fell into the hands of some selfish and foolish smārtas, or ritualistic brāhmaṇas.
The danger that this system was introduced to prevent has itself attacked the system. This is a subject of
great lamentation. One who tries to remove the contamination that has entered into this system is
engaged in his country’s welfare. It is not the duty of intelligent persons to remove the whole system
because some portion of it is contaminated. Therefore, O great souls! You who wish to engage in the
welfare of your country, please reestablish this faultless system given by your forefathers after
collectively refining it! Do not try to give up the proper system of your country under the bad advice of
foreigners. Will those who live in the land of India as the glorious descendants of great personalities like
Brahmā, Manu, Dakṣa, Marīci, Parāśara, Vyāsa, Janaka, Bhīṣma, and Bharadvāja learn the arrangements
for material life from modern races? Alas! I don’t see anywhere for such people to hide their shame! If
the varṇāśrama system is faultlessly reestablished, then India will advance in all respects. I need not
elaborate on this. The main purpose of the varṇāśrama system is to help one gradually advance by
performing prescribed duties with the Lord in the center.

In this way people can gradually attain spiritual life by performing their prescribed duties according to
the varṇāśrama system. Therefore, in the karma-kāṇḍa scholars’ consideration on abhidheya, fruitive
activities are accepted as the only means for achieving prayojana. A conditioned soul cannot live for a
moment without activity. He must at least work to maintain his life. Unless we maintain our lives, we
cannot practice the means for attaining prayojana. Therefore, activities are unavoidable. Since one
cannot remain without activity, all activities should be dovetailed for the pleasure of the Lord, otherwise
those activities will transform into atheistic activities. As stated in Śrīmad Bhāgavatam (1.5.32):

etat saṁsūcitaṁ brahmaṁs tāpa-traya-cikitsitam

yad īśvare bhagavati karma brahmaṇi bhāvitam

“O brāhmaṇa Vyāsadeva, it is decided by the learned that the best remedial measure for removing all
troubles and miseries is to dedicate one’s activities to the service of the Supreme Lord Personality of
Godhead [Śrī Kṛṣṇa].”

Fruitive activities are simply a disturbance, even if they are performed without motive. Therefore, unless
the activities one performs according to one’s qualification are offered either to Brahman through
knowledge, to the Supersoul through the results, or to the Supreme Lord through the path of
attachment, such activities will never yield auspiciousness. We will describe the path of attachment in its
proper place. The activities one performs to achieve the supreme goal must be directed towards the
worship of the Supersoul, the Lord of sacrifice. Worship of the Lord cannot be given up either in
constitutional or conditional activities, because one is enjoined to perform his prescribed duties with a
sense of gratefulness towards the Supreme Lord, and this is called worshiping the Lord. Desirous
activities are meant for low-class people, yet there is an arrangement to dovetail those activities in
relation to the Lord. As stated in the Śrīmad Bhāgavatam (2.3.10):

akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhīḥ

tīvreṇa bhakti-yogena yajeta puruṣaṁ param

“A person who has broader intelligence, whether he be full of all material desire, without any material
desire, or desiring liberation, must by all means worship the supreme whole, the Personality of
Godhead.”

Jñāna is also considered a means of attaining spiritual perfection. The Supreme Brahman and the living
entities are beyond the material creation. The jñānīs conclude that certain transcendental activities are
the only means to attain the Supreme Brahman, which is the goal of spiritual life. Although karma is
sufficient for maintaining one’s body and family life, it is born of material activities and so has no
potency to detach one from matter. Through karma one’s mind is trained to concentrate on the
Supreme Lord, but one cannot achieve eternal benefit until material activities are given up. One
achieves spiritual results only by spiritual endeavours. A living entity should first discuss the material
world, and after subduing all material qualities and existence he should engage in samādhi to attain the
wealth of Brahman. As long as one remains in a material body, he must accept bodily activities. There
are two types of jñāna—knowledge of Brahman and knowledge of the Supreme Lord. By knowledge of
Brahman a soul achieves the result of merging with Brahman. Such brahma-jñānīs do not accept the
independent existence of a soul after merging. Brahman is impersonal, and when a soul is liberated he
also becomes impersonal and merges with Brahman. This type of practice is a stimulation for cultivating
knowledge of the Supreme Lord. As the Lord Himself says in the Bhagavad-gītā (12.3-5) concerning the
purpose of devotional service:

ye tv akṣaram anirdeśyam avyaktaṁ paryupāsate

sarvatra-gam acintyaṁ ca kūṭa-stham acalaṁ dhruvam

sanniyamyendriya-grāmaṁ sarvatra sama-buddhayaḥ

te prāpnuvanti mām eva sarva-bhūta-hite ratāḥ

kleśo ‘dhikataras teṣām avyaktāsakta-cetasām

avyaktā hi gatir duḥkhaṁ dehavadbhir avāpyate

“But those who fully worship the unmanifested, that which lies beyond the perception of the senses, the
all-pervading, inconceivable unchanging, fixed, and immovable—the impersonal conception of the
Absolute Truth—by controlling the various senses and being equally disposed to everyone, such
persons, engaged in the welfare of all, at last achieve Me. For those whose minds are attached to the
unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress
in that discipline is always difficult for those who are embodied.”

The main purport of these three verses is that when the material conception of a living entity is
destroyed by the cultivation of brahma-jñāna, impersonal knowledge, then by the association of
devotees and the mercy of the Lord, he attains the spiritually variegated Supreme Lord. The
contamination of this material world pollutes the concentration, or samādhi, of the living entity so much
that after giving up the material elements, from the five gross elements up to the false ego, one needs
to focus on the impersonal Brahman in the beginning of one’s samādhi. But when the spirit soul
transcends material pains and attains oneness with Brahman, then with fixed intelligence through
samādhi he soon sees the variegatedness of Vaikuṇṭha. Then uncertainty will no longer block his ability
to see the Lord. Then the beauty of Vaikuṇṭha gradually manifests and satisfies the transcendental eyes
of the devotee. At this point, brahma-jñāna transforms into bhagavad-jñāna, knowledge of the
Personality of Godhead. When one’s knowledge of the Supreme Lord awakens, he automatically
understands all mysteries regarding the Lord. Therefore, jñāna, which is a means for achieving the
Absolute Truth, is also recommended as abhidheya, or a means for achieving the ultimate goal. If one
cultivates knowledge of the Supreme Lord, then there is a good possibility of awakening pure love,
which is the living entities’ prayojana.

It is necessary to say one other thing about jñāna. Knowledge of the Supreme Lord is natural knowledge,
whereas nescience and too much knowledge are unnatural knowledge. Nescience results in adoration of
matter, and too much knowledge results in atheism and monism. Adoration of matter has two forms—
positive adoration is to accept material characteristics as knowledge of the Supreme Lord and negative
adoration is to accept material characteristics as the Supreme. Those who engage in positive adoration
accept and worship a material image as the Supreme. Those who engage in negative worship accept the
negative features of material characteristics as Brahman. Such people conclude that the Supreme is
impersonal, without form, without activity, and without senses. Regarding these two classes, the Śrīmad
Bhāgavatam (2.10.33-35) states:

etad bhagavato rūpaṁ sthūlaṁ te vyāhṛtaṁ mayā

mahy-ādibhiś cāvaraṇair aṣṭabhir bahir āvṛtam

ataḥ paraṁ sūkṣmatamam avyaktaṁ nirviśeṣaṇam

anādi-madhya-nidhanaṁ nityaṁ vāṅ-manasaḥ param

amunī bhagavad-rūpe mayā te hy anuvarṇite

ubhe api na gṛhṇanti māyā-sṛṣṭe vipaścitaḥ

“Thus by all this, the external feature of the Personality of Godhead is covered by gross forms such as
those of planets, which were explained to you by me. Therefore, beyond this [gross manifestation] is a
transcendental manifestation finer than the finest form. It has no beginning, no intermediate stage, and
no end; therefore, it is beyond the limits of expression or mental speculation and is distinct from the
material conception. Neither of the above forms of the Lord, as just described unto you from the
material angle of vision, is accepted by the pure devotees of the Lord who know Him well.”

Both of the above-mentioned features of the Lord are material. Swan-like scholars should disregard the
gross and subtle features of the Lord and eternally focus on His transcendental form. Therefore,
acceptance of the gross form of the Supreme as well as acceptance of the impersonal form are both
products of nescience and always contradictory. When reasoning overcomes knowledge and becomes
established as argument, then one does not accept the soul as eternal. In this situation the philosophy
of atheism is born. When knowledge comes under the subordination of reasoning and gives up its
nature, then one aspires for merging. This aspiration is born from too much knowledge and does not
benefit the living entity. As stated in the Śrīmad Bhāgavatam (10.2.32):

ye ‘nye ‘ravindākṣa vimukta-māninas

tvayy asta-bhāvād aviśuddha-buddhayaḥ

āruhya kṛcchreṇa paraṁ padaṁ tataḥ

patanty adho ‘nādṛta-yuṣmad-aṅghrayaḥ

“O lotus-eyed one, those who think they are liberated in this life but do not render devotional service to
You must be of impure intelligence. Although they accept severe austerities and penances and rise to
the spiritual position, to impersonal Brahman realisation, they fall down again because they neglect to
worship Your lotus feet.”

Even by proper reasoning, too much knowledge cannot be beneficial. We will now give four
considerations in this regard:

If merging with the Supreme Brahman were the living entities’ ultimate goal, then we would have to
imagine that the living entities have been created by the Lord out of cruelty. If we did not introduce such
an improper existence, we would not feel any difficulty. If we accept Māyā as the sole creator in order to
verify Brahman as faultless, then we are bound to accept an independent truth that is separate from
Brahman.

When a soul merges with Brahman, neither are benefited.

In the eternal pastimes of the Absolute Truth there is no need for the souls to merge in Brahman.

If one does not fully accept the quality of variegatedness, which is the manifestation of the Lord’s
energies, then there is no possibility of existence, knowledge, or happiness, and as a result, the Supreme
Brahman is considered impersonal and without basis. One may even develop doubts about the
existence of Brahman. But if one accepts the quality of variegatedness as eternal, then the soul cannot
merge with Brahman. Please refer to Māyāvāda-śata-dūṣaṇī for an elaboration on this subject.

If one can understand the relationship between knowledge and love, then one will see that there is no
discord between them. The original feelings of a soul are one’s constitutional duties. These original
feelings expand in two ways: (1) they expand in the form of knowledge of an object and its
characteristics, and (2) they expand through the realisation of rasa. Another name for the first way is
jñāna, or speculative knowledge, which is naturally dry and troublesome. Another name for the second
way is prīti, or love. At the time of realising an object and its characteristics, an extraordinary feeling of
rasa between the subject and object is experienced. This is called prīti. In the relationship between jñāna
and prīti, we see a proportionate increase in one relative to the respective decrease in the other. As
jñāna increases, prīti decreases, and as prīti increases, jñāna decreases. When jñāna attains its highest
platform, then the original feelings of the soul become one. This platform is dry and totally devoid of
happiness. When prīti attains its highest platform, the original feelings of the soul are not lost, rather
they become alive in the subjects of sambandha, abhidheya, and prayojana and they then expand the
rasa of love. Therefore, expanding love is the only prayojana for a living entity.

In the consideration of abhidheya, devotional service is accepted as the main practice. Śāṇḍilya Ṛṣi has
stated in his book named Bhakti-mīmāṁsā, bhaktiḥ parānuraktir īśvare—“Pure attachment to the
Supreme Lord is called bhakti.”

Bhakti, or devotional service, is defined as the activities a conditioned soul performs out of attachment
for the Supersoul. Some of these activities resemble karma and some resemble jñāna. The gross bodily
activities are called karma, and the subtle bodily activities are called jñāna. Devotional service is the
practice meant for conditioned souls, so it cannot be called prīti, or love. When prīti is awakened it
should be understood that devotional service has reached its full maturity. It is not possible to
elaborately describe each of the stages of devotional service, so we will describe only the main stages. If
after understanding the basic science of bhakti the esteemed reader studies devotional scriptures such
as Śāṇḍilya-sūtras and Bhakti-rasāmṛta-sindhu, then all the topics related with devotional service will be
understood.

Bhakti, like prīti, has two natures—opulent (based on aiśvarya) and sweet (based on mādhurya). When
bhakti is attracted by the glories and opulences of the Lord, it is called aiśvarya-bhakti. A mood of
servitude arises from the practitioners’ feelings of insignificance. The Lord is known as the extraordinary
master due to His supremely opulent aspect. Then the Lord, who is supremely opulent, appears as the
King of kings, Nārāyaṇa, and bestows auspiciousness on the living entities. This is not temporary, it is
eternal and ever-lasting. The Supreme Lord is by nature full of all opulences. One cannot separate
opulences from the Lord. But He also possesses a wonderfully sweet feature, which is superior to that of
opulence. When the sweet nature of bhakti becomes prominent, then the sweet feature of the Lord is
manifest and the opulent nature of bhakti becomes invisible, just as the moon is invisible in the
presence of the sun. When the nature of opulence becomes invisible, then the Lord becomes the subject
of higher rasas. Then the heart of a practitioner takes shelter of different rasas like sakhya, vātsalya, and
mādhurya. The Lord then manifests as Kṛṣṇa, the personification of compassion for His devotees, the
abode of supreme bliss, and the attractor of everyone’s heart. It is not that Kṛṣṇa has manifested from
Nārāyaṇa, but They are both eternally wonderful and ever-lasting. The different forms of the Lord
manifest according to the nature and qualification of the devotee. The personality of Kṛṣṇa is the shelter
of the topmost of the five primary rasas of the living entities, therefore Lord Śrī Kṛṣṇa is accepted as the
topmost personality in the science of bhakti and prīti. This subject has been clearly explained in Śrī
Kṛṣṇa-saṁhitā.

If we deeply consider, we can understand that only topics concerning the Lord should be discussed. In
order to understand the non-dual truth, we have to consider the three features of the Absolute Truth
described in the Śrīmad Bhāgavatam (1.2.11):

vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam

brahmeti paramātmeti bhagavān iti śabdyate

“Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman,
Paramātmā, or Bhagavān.”

At first, due to indirect perception, the Absolute Truth is known as Brahman. The direct form of
Brahman is not visible; only an indirect form of the Absolute Truth is realised through jñāna. Attainment
of knowledge is the highest achievement of inquiry into Brahman. Yet in Brahman one cannot relish
knowledge, because in Brahman there is no difference between the enjoyer and the enjoyed. In the
second case, through the help of direct and indirect features, the Paramātmā, or Supersoul, is known by
the individual soul. Although in this case there is a hint of difference [between the soul and Supersoul],
due to the absence of the complete form of the Lord, this feature of Paramātmā is only known through
artificial samādhi. At this juncture the devotee and the Lord cannot fully manifest variegated exchanges.
The Lord, or Bhagavān, is the only worshipable truth. He is therefore mentioned in the conclusion of the
previously quoted verse. Among the many qualities of the Lord, He is manifest as Brahman by one of
those qualities and as Paramātmā by another of those qualities. But when all the qualities are gathered
together, the feature of the Lord described in the Śrīmad Bhāgavatam (2.9.35), yathā mahānti bhūtāni
—“just as the universal elements,” becomes manifest in the heart of the living entities through samādhi.
Of all the names (A) God, goodness, fame; (B) Allah, greatness, opulence; (C) Supersoul, spirituality,
renunciation; and (D) Brahma, spiritual unity, and jñāna are different names and qualities of the Lord as
found in different countries and forms of the Lord current in the world, the form of Bhagavān
mentioned in Śrīmad Bhāgavatam is the most pure. That is why the Paramahaṁsa-saṁhitā is known as
the Bhāgavata. The Absolute Truth, Bhagavān, is the source of all qualities. The word Bhagavān refers to
six principle qualities mentioned in the Viṣṇu Purāṇa (6.5.47) as follows:
aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva saṇṇāṁ bhaga itiṅgana

“Bhagavān, the Supreme Personality of Godhead, is He who is full in six opulences. He has full strength,
fame, wealth, knowledge, beauty, and renunciation.”

It is to be understood at this point that the Lord is not simply a collection of qualities, rather the qualities
are naturally manifest in a particular form. Among the six qualities of the Lord, opulence and beauty are
seen as one in His form. The other four qualities shine brightly as His characteristics. In the opulent form
of the Lord the quantity of enjoyment is less, while in the sweet form of the Lord enjoyment is more
relishable, because only sweetness is experienced. Opulence and the five other qualities are identified
as characteristics of that form. There is naturally an inverse ratio between sweetness and opulence.
Opulence decreases in proportion to the increase in sweetness, and sweetness decreases in proportion
to the increase in opulence. The wonderful feature of sweetness in the Lord is exhibited by
independence and equality between the devotee and the Lord. In this position the Lord maintains His
features as the supreme controller, as Brahman, and as Paramātmā, because the Absolute Truth
naturally remains nondual, although according to the qualifications of the devotees He appears
differently. The form of Śrī Kṛṣṇa, who is the sweet kadamba flower of mādhurya-rasa, is the only
independent object of spiritual cultivation.

As Śukadeva Gosvāmī described the rāsa-līlā, Mahārāja Parīkṣit had a doubt whether cultivation of God
consciousness without a tinge of opulence could be successful, so he inquired:

kṛṣṇaṁ viduḥ paraṁ kāntaṁ na tu brahmatayā mune

guṇa-pravāhoparamas tāsāṁ guṇa-dhiyāṁ katham

“O sage, the gopīs knew Kṛṣṇa only as their lover, not as the Supreme Absolute Truth. So how could
these girls, their minds caught up in the waves of the modes of nature, free themselves from material
attachment?” (Bhāg. 10.29.12)

In response to his question, Śukadeva Gosvāmī replied:

uktaṁ purastād etat te caidyaḥ siddhiṁ yathā gataḥ

dviṣann api hṛṣīkeśaṁ kim utādhokṣaja-priyāḥ

nṛṇāṁ niḥśreyasārthāya vyaktir bhagavato nṛpa

avyayasyāprameyasya nirguṇasya guṇātmanaḥ

“This point was explained to you previously. Since even Śiśupāla, who hated Kṛṣṇa, achieved perfection,
then what to speak of the Lord’s dear devotees. O King, the Supreme Lord is inexhaustible and
immeasurable, and He is untouched by the material modes because He is their controller. His personal
appearance in this world is meant for bestowing the highest benefit on humanity.” (Bhāg. 10.29.13-14)

Among the six qualities, headed by opulence, the quality of beauty is the best. This was concluded by
Śukadeva Gosvāmī. Therefore, those who support this—whether kaniṣṭha-adhikārī or uttama-adhikārī—
will attain the supreme goal. By the strength of their sādhana, the kaniṣṭha-adhikārīs give up connection
with material qualities, which are born from pious and impious activities, and become uttama-adhikārīs
and thus achieve Kṛṣṇa, while the uttama-adhikārīs receive some uddīpana, or instigation, and enter the
rāsa dance.

The primary symptoms of bhakti are described in the Bhakti-rasāmṛta-sindhu, (Pūrva-vibhāga 1.9) as
follows:

anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam

ānukūlyena kṛṣṇānu- śīlanaṁ bhaktir uttamā

“One should render transcendental loving service to the Supreme Lord Kṛṣṇa favourably and without
desire for material profit or gain through fruitive activities or philosophical speculation. That is called
pure devotional service.”

The symptom of pure bhakti is favourable loving service. But favourable loving service unto whom—
Brahman, Paramātmā, or Nārāyaṇa? No, it is not to Brahman, because Brahman is an impersonal object
of thought. Devotion has no shelter in Brahman. Nor is loving service offered to Paramātmā, because
Paramātmā is known through the path of yoga. Therefore, Paramātmā is not the object of devotion. Nor
is devotional service exactly meant for Nārāyaṇa, because all the propensities of bhakti cannot take
shelter of Nārāyaṇa. When a living entity’s knowledge of and thirst for Brahman is given up, then
knowledge of the Supreme Lord arises along with śānta-rasa. This rasa is meant for Nārāyaṇa. But this
rasa has an indifferent mood. When affection for Nārāyaṇa arises, then the relationship between
servant and Lord awakens. With the feature of Nārāyaṇa, however, this relationship cannot advance
further, because the form of Nārāyaṇa can never be the goal for sakhya, vātsalya, or mādhurya rasas.
Who will have the courage to put his arm around Nārāyaṇa’s neck and say, “O my friend, I have brought
some gift for You. Please take it.” Which living entity is able to take Nārāyaṇa on their lap and kiss Him in
a parental mood? Who can say, “O my beloved, You are the Lord of my life. I am Your wife.” How great
is Nārāyaṇa, the Lord of immense opulence and King of kings, and how incapable are the insignificant,
poor, and fallen living entities! For such living entities it is extremely difficult to give up the fear, respect,
and worship of Lord Nārāyaṇa. But the worshipable Lord is most merciful and always absorbed in loving
pastimes. When the Lord sees the living entity’s advancement and awakening of rasas such as sakhya,
then the Lord mercifully becomes the object of those advanced rasas and enjoys transcendental
pastimes with the living entity. Śrī Kṛṣṇacandra is the ideal object for the propensities of bhakti.
Therefore, cultivation of Kṛṣṇa consciousness is the ideal symptom of pure devotional service. In this
cultivation of Kṛṣṇa consciousness one should not maintain any desire other than the advancement of
his constitutional duties. If one cultivates the desire for liberation or sense gratification, then one’s rasa
will not develop and his cultivation will result in jñāna or karma. One should be careful that fruitive
activities and speculative knowledge do not cover this wonderful subtle propensity. If jñāna covers this
propensity, then one will be attracted to Brahman and lose one’s identity. If karma covers this
propensity, then one’s heart will become attached to dull fruitive activities like an ordinary smārta and
one will ultimately leave Kṛṣṇa to engage in atheistic activities. Qualities like anger are also a type of
cultivation, but by cultivating Kṛṣṇa consciousness in such a mood one will taste the opposing rasa
enjoyed by Kaṁsa. Therefore, this type of cultivation is unfavourable. At this juncture one may argue
that if bhakti is like karma and jñāna, then the names “karma” and “jñāna” should have been sufficient.
What is the need of uselessly naming some practices bhakti? The answer to this question is that the
science of bhakti cannot be explained in the name of karma and jñāna. There are separate results in
constitutional, conditional, and desirous activities. The principle goal of all activities is to attain one’s
constitutional occupation—of this there is no doubt. But all activities have their own irrelevant fruits. For
example, the irrelevant fruits of bodily activities are nourishment of the body and sensual pleasure. No
one can deny this. The irrelevant fruits of mental activities are happiness of the heart and sharpness of
the intelligence. One who surpasses these irrelevant fruits and searches for the principle fruit may
develop a devotional mood in his activities. That is why activities with irrelevant fruits are known as
karma-kāṇḍa. Karma and bhakti have been scientifically divided in order to incorporate the favourable
fruits of karma into bhakti. Similarly, jñāna that simply aims at liberation is called jñāna-kāṇḍa, while the
favourable fruits of jñāna that help one progress towards the goal of life have been incorporated into
bhakti. There is something more to be said in this regard. If all karma and jñāna aim at attaining the
principle fruit, then they may be considered bhakti. But only some karma is meant for attaining the
principle fruit. These activities are identified as direct devotional service. Some examples are worshiping
the Lord, chanting japa, following devotional vows, visiting holy places, studying devotional scriptures,
and serving the devotees. When other karmas and their irrelevant fruits aim at the principle fruit, then
they may be called indirect devotional service. Similarly, knowledge of the Supreme Lord is closer to
bhakti than knowledge of Brahman or feelings of renunciation. If renunciation and knowledge of
Brahman, along with their irrelevant fruit, liberation from māyā, helps one achieve attraction for the
Lord, then they are also included in bhakti.

Another name for karma-kāṇḍa is karma-yoga, and another name for jñāna-kāṇḍa is jñāna-yoga or
Sāṅkhya-yoga. The main purpose of sādhana is to awaken one’s attraction for the Supreme Lord. When
favourable karma and jñāna are dovetailed with bhakti they are called bhakti-yoga. Those who cannot
understand this synthesis are improperly engaged either in fruitive activities, speculative knowledge, or
demigod worship. It is indicated in the Bhagavad-gītā (5.4, 5, 7):

sāṅkhya-yogau pṛthag bālāḥ pravadanti na paṇḍitāḥ

ekam apy āsthitaḥ samyag ubhayor vindate phalam

“Only the ignorant speak of devotional service [karma-yoga] as being different from the analytical study
of the material world [Sāṅkhya]. Those who are actually learned say that he who applies himself well to
one of these paths achieves the results of both.

yat sāṅkhyaiḥ prāpyate sthānaṁ tad yogair api gamyate

ekaṁ sāṅkhyaṁ ca yogaṁ ca yaḥ paśyati sa paśyati

“One who knows that the position reached by means of analytical study can also be attained by
devotional service, and who therefore sees analytical study and devotional service to be on the same
level, sees things as they are.

yoga-yukto viśuddhātmā vijitātmā jitendriyaḥ

sarva-bhūtātma-bhūtātmā kurvann api na lipyate

“One who works in devotion, who is a pure soul, and who controls his mind and senses is dear to
everyone, and everyone is dear to him. Though always working, such a man is never entangled.”
In other words, such a person performs physical, mental, and household activities up to the end of his
life without accepting the irrelevant fruits of his activities, because all his activities and irrelevant fruits
are engaged simply in nourishing attraction for the Supreme Lord, which is the principle fruit. The
purport is that the above-mentioned yogi who can synthesis his various activities is worshipable and
superior to the karma-yogis who have attained perfections such as aṇimā and laghimā or the jñāna-yogis
who are attached to liberation. The wonderful process of bhakti-yoga has three phases—sādhana,
bhāva, and prema.

Due to forgetfulness of one’s identity, the conditioned living entity under the influence of false ego
identifies with his body. The prīti that is the constitutional nature of a living entity is at present
pervertedly transformed into prīti for objects of the senses. In this condition one should endeavour to
follow pratyag-gati for attaining one’s constitutional duties. Under the influence of the false ego, the
living entity accepts a form made of material elements and their qualities and with an irreligious
mentality and the help of the senses experiences happiness and distress. This material attachment is
called the current of parāg. In other words, one’s internal feelings are improperly flowing externally.
When this current is brought back from external objects, it is called the current of pratyak. The method
by which this is achieved is called sādhana-bhakti. When one’s original propensities are carried away by
the perverted current and the instrument of the senses, then one becomes absorbed in material
objects. These propensities then become absorbed in material sense objects—tasting through the
tongue, smelling through the nose, seeing through the eyes, hearing through the ears, and feeling
through the skin. This current is so powerful that it is not possible for the mind to check it. The process
for checking this current is mentioned in the Bhagavad-gītā (2.59) as follows:

viṣayā vinivartante nirāhārasya dehinaḥ

rasa-varjaṁ raso ‘py asya paraṁ dṛṣṭvā nivartate

There are two ways for checking this current. If an embodied soul is deprived of sense enjoyment, his
taste for sense objects will certainly be checked. But it is impossible for an embodied soul to remain
aloof from material sense objects. So if there is another process to check this current, then it is one’s
duty to follow that process. There is one ultimate process to divert the current of attachment from
sense objects. When the current of attachment meets rasa, it is enchanted. So if that current is diverted
to a rasa that is superior to material rasa, it will naturally accept the superior rasa. As stated in the
Śrīmad Bhāgavatam (1.5.34):
evaṁ nṛṇāṁ kriyā-yogāḥ sarve saṁsṛti-hetavaḥ

ta evātma-vināśāya kalpante kalpitāḥ pare

“Thus when all a man’s activities are dedicated to the service of the Lord, those very activities which
caused his perpetual bondage become the destroyer of the tree of work.”

This is the principle truth of sādhana on the path of rāga. The whole life of a sādhaka on the path of rāga
is dedicated to cultivating Kṛṣṇa consciousness. This cultivation is divided into seven categories. These
seven categories of cultivation are naturally reciprocal practices. If one is unable to synthesis these
practices, then one must take shelter of a qualified ācārya. One who has synthesised these practices in
his behaviour leads the life of a Vaiṣṇava, his family life is God-centered, and his existence is godly.
When one is liberated from material life, he begins to practice unalloyed devotional service. Until one is
liberated he should cultivate all seven items mentioned on the following pages as follows:

It is the duty of everyone to follow these seven categories of cultivation. But all the descriptions are not
to be performed by everyone, because there is a need to consider one’s qualification.

Spiritual cultivation— (1) Prīti and (2) realisation of sambandha, abhidheya, and prayojana.

Mental cultivation— (1) Remembrance, (2) thinking, (3) meditation, (4) concentrated meditation, (5)
samādhi, (6) consideration on the science of sambandha, (7) repentance, (8) yama. Truthfulness,
refraining from theft, giving up bad association, intelligence, not accumulating more than necessary,
religiosity, celibacy, refraining from unnecessary talk, steadiness, forgiveness, and fearlessness, and (9)
purification of the heart.

Bodily cultivation— (1) Niyamas. Cleanliness, japa, austerity, sacrifice, faith, hospitality, worship,
pilgrimage, welfare work, satisfaction, proper behavior, and serving the spiritual master, (2) serving
others, (3) seeing and touching the devotees and the Śrīmad Bhāgavatam, (4) praying, (5) hearing, (6)
engaging the senses in devotional service, (7) transformations of ecstatic love, and (8) developing the
mood of servitude to the Lord.

Cultivation of speech—(1) Chanting hymns, (2) studying, (3) kīrtana, (4) teaching, (5) praying, and (6)
preaching.

Cultivation of one’s relationship— (1) śānta, (2) dāsya, (3) sakhya, (4) vātsalya, and (5) kānta. There are
two types of relationships—with the Lord and with the Lord’s associates.
Social cultivation—(1) Varṇa—brāhmaṇa, kṣatriya, vaiśya, and śūdra—their occupations and positions
are divided according to people’s nature, (2) āśrama—gṛhastha, brahmācārya, vānaprastha, and
sannyāsa—divided according to peoples’ social situation, (3) assemblies, (4) general festivals, and (5)
activities like sacrifice.

Cultivation of sense objects—The following sense objects help one in the development of Kṛṣṇa
consciousness. (1) The objects for the eyes are the Deity, the temple, the scriptures, the holy places,
spiritual dramas, and spiritual festivals; (2) the objects for the ears are the scriptures, songs, lectures,
and conversations; (3) the objects for the nose are tulasī, flowers, sandalwood, and other fragrant items
offered to the Lord; (4) the objects for the tongue are kīrtana and taking a vow to accept only the
palatable foodstuffs and drinks that were offered to the Lord; (5) the objects for the touch are the air of
holy places, pure water, the body of a Vaiṣṇava, the soft bed offered to Kṛṣṇa, and association with a
chaste woman in order to propagate a God-centered family; (6) the times like Hari-vāsara (Ekādaśī) and
festive days; and (7) the places like Vṛndāvana, Navadvīpa, Jagannātha Purī, and Naimiṣāraṇya.

If one’s attachment experiences the higher taste of Kṛṣṇa consciousness, then that attachment will
naturally give up material objects and be absorbed in that higher taste. When attachment is absorbed in
material objects, how can it experience a higher taste? Therefore, Vaiṣṇavas, who are the well-wishers
of all living entities, have devised a process for dovetailing material objects with Kṛṣṇa consciousness.
Although the creation of Māyā is a perverted reflection of the pure Absolute Truth, she is the
maidservant of the Lord and always engaged in His service. So if one desires to worship Kṛṣṇa through
Māyā, she abandons her adverse aspect and accepts that worship with respect as a devotee. This is the
great mystery of the Vaiṣṇava faith. In order to establish the Vaiṣṇava family for the welfare of the living
entities, Śrī Nārada Gosvāmī gave Vyāsadeva the following hint in the Śrīmad Bhāgavatam (1.5.20):

idaṁ hi viśvaṁ bhagavān ivetaro

yato jagat-sthāna-nirodha-sambhavāḥ

tad dhi svayaṁ veda bhavāṁs tathāpi te

prādeśa-mātraṁ bhavataḥ pradarśitam

“Know for certain that this material world is non-different from the Lord because it is created,
maintained, and annihilated by Him. The spiritual world, Vaikuṇṭha, is the Lord’s eternal abode. This
visible material world is only the reflection of Vaikuṇṭha. The ingredients, existence, and nature of this
material world are therefore simply imitations of Vaikuṇṭha. The conditioned living entities are the
enjoyers of this material world. The fault of the material world is that the living entities here are
rebellious by nature. O Vyāsadeva, don’t be afraid of describing the pastimes of the Lord through the
medium of this material world, because, in truth, describing the material world is the same as describing
Vaikuṇṭha, for they are considered material or spiritual only due to one’s conviction. If you describe this
material world in terms of its relationship with the Supreme Lord, then your attachment for Vaikuṇṭha
will automatically awaken. This fact is already known to you through your own self-realisation. Since you
have asked me, I have given you this synopsis. Please, therefore, describe the pastimes of the Lord
through the process of natural samādhi and thus guide the living entities toward Vaikuṇṭha. You have
previously described mundane religious principles and the process of pseudo samādhi, which are not
always beneficial.”

People who follow the pratyak current have established the whole world as a Vaiṣṇava family by
dovetailing material objects in God consciousness. People who enjoy eating grains can eat mahā-
prasāda that has been offered to the Lord, and in this way practice the pratyak current of the tongue.
Similarly, those who are fond of hearing can hear the names and pastimes of the Lord and thus practice
the pratyak current of the ears. In this way they gradually engage their senses and sense objects in the
service of the Lord and thus increase their internal current of rāga by providing their senses a higher
taste. This is called sādhana-bhakti. In order to deliver the living entities from the atheistic mentality of,
“I am the enjoyer,” Śrī Mahādeva, who is worshiped by all Vaiṣṇavas, has established in the tantras
different methods such as latā-sādhana, vāmācāra, vīrācāra, and paśvācāra. Ultimately, Śrī Mahādeva
has established the Supreme Lord as the enjoyer and the living entities as the enjoyed and created a
platform from which one can achieve a higher taste from material sense objects. There is no
contradiction between the tantra-śāstras and Vaiṣṇava śāstras. They are simply different provisions on
the path of rāga for people of different qualifications. Sādhana-bhakti is divided into nine processes as
described in the Śrīmad Bhāgavatam (7.9.23):

śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam

“Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia, and pastimes
of Lord Viṣṇu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful
worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant,
considering the Lord one’s best friend, and surrendering everything unto Him (in other words, serving
Him with the body, mind, and words)—these are the nine processes of sādhana-bhakti.” Some ṛṣis have
divided these nine processes into sixty-four processes. Various people have attained perfection by
following either one of the processes, some of the processes, or all of the processes.

There are two types of sādhana-bhakti—vaidhi and rāgānugā. Those practitioners whose rāga has not
yet awakened are eligible for vaidhi-bhakti, in the form of scriptural injunctions. They are followers of
the pure devotees. The practices of those who have no rāga but who try to imitate the rāga of the
ācārya and thus engage in sādhana are called rāgānugā-sādhana. This is also a form of regulated
devotional service. But in its mature stage, rāgānugā-sādhana is no longer controlled by regulations.

When sādhana-bhakti matures, or when a little bhāva awakens by the association of devotees, the
jurisdiction of vaidhi-bhakti is crossed. The symptoms of the nine processes of devotional service are
found equally in both sādhana-bhakti and bhāva-bhakti, but in bhāva-bhakti they are more deep. In
bhāva-bhakti the internal mood of a servant, friend, or surrendered soul becomes more prominent. In
sādhana-bhakti gross bodily activities are more prominent. But in bhāva-bhakti the activities of the
spiritually reflected subtle body, being very close to the subtle existence of the soul, are more
prominent than gross bodily activities. In this situation one’s bodily requirements diminish and one’s
desire and endeavour to attain prayojana become very strong. At that time one develops from among
the limbs of sādhana-bhakti a special taste for chanting the holy names.

When bhāva matures, prema-bhakti awakens. As long as one is connected with the material world,
prema-bhakti cannot attain pure prīti but remains a replica of pure prīti. Persons who have attained the
stage of prema-bhakti achieve all puruṣārthas. Their pure powerful existence weakens their gross and
spiritually reflected, or subtle, existences. There is no superior state in life than this.

Many apparent contradictions may be found in the characteristics of persons in prema-bhakti. Their
characteristics, however, are actually most pure and independent. Regulations or reason cannot control
them. They are not under the control of any scriptural or sectarian injunctions. Their activities emanate
from compassion, and their knowledge is naturally pure. They are beyond the dualities of piety and
impiety or religion and irreligion. They always remain situated in the self, and they always see
Vaikuṇṭha, even though they may reside in a material body.

Ordinary people do not give them much respect, because kaniṣṭha and madhyama-adhikārīs are unable
to understand their qualification and thus criticise them. They perfectly understand the purport of the
scriptures, and according to the situation they sometimes act contrary to those injunctions. Seeing this,
ass-like people may call them misbehaved. Sectarian people who see that they are not decorated with
the signs of a sect conclude that they are irreligious. Logicians who see their loving dealings may
consider those dealings unreasonable. Dry renunciates who see their physical and family endeavours
may mistakenly consider them as attached to their house or body. Persons attached to material
enjoyment who see their detachment from work may suspect that they are inefficient. Jñānīs who see
their indifference towards impersonalism may consider them unreasonable. Materialists may consider
them mad. But actually they are fully independent and spiritually situated. For all such people the
prema-bhaktas are aimless and incomprehensible.
Although the exalted prema-bhaktas’ devotional service sometimes resembles fruitive activities, it is
never actually tinged with karma, because whatever activities they perform are only meant for their
liberation from fruitive activities, not entanglement. Although their devotional service sometimes
resembles speculative knowledge, it is never actually tinged with jñāna, because their pure knowledge is
not polluted with the dirt of impersonalism or voidism. Although knowledge and renunciation is their
wealth, they do not consider these part of their devotional service, because it has been concluded that
bhakti is different from knowledge and renunciation.

The swan-like prema-bhaktas are worshipable examples for all devotees even though they act like a
farmer amongst farmers, a businessman amongst businessmen, a servant amongst servants, a general
amongst soldiers, a husband with his wife, a parent with his child, a wife with her husband, a child with
its parents, a brother with his brothers, a chastiser with the criminals, a king with his subjects, a subject
with his king, a thoughtful person amongst the learned, a doctor with his patient, or a patient with his
doctor. By the mercy of the pure devotees, we are constantly desiring with undeviating attention the
shelter of the lotus feet of the divine couple, who is their only wealth. O prema-bhakta mahājanas!
Please shower the rain of your mercy, in the form of your association, and moisten our hard heart,
which is attached to argument and crushed by material enjoyment. Let the wonderful transcendental
truth of the divine couple, who are the Absolute Truth without second, be reflected in our purified and
melted heart.

oṁ hari

śrī kṛṣṇārpanam astu