Prakrta Rasa Sata Dusini A Hundred Warnings Against Mundane Mellows An exposition of the manifold faults in the pretentious materialistic sentiment that can contaminate and hinder the neophyte devotee’s endeavors to live a truly spiritual life Bengali poetry plus Introduction by Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada 1916 AD. Preface by the translator His Divine Grace Srila Bhaktisiddhanta Sarasvati Thakura (1874 - 1937), the beloved spiritual master of His Divine Grace A. C. Bhaktivedanta Swami Prabhupada, was the fierce lion-like guru and founder of 64 branches of the Gaudiya Math in all states of India, He was totally intolerant of mundane conceptions that threatened to contaminate the performance of pure devotional service unto his eternal Lords, Sri Sri Gandharvika and Giridhari. In particular, His Divine Grace Srila Sarasvati Thakura regularly condemned the mood of the prakrea-sahajiyds, a class of materialistically-tainted neophyte devotees, He saw that their immature enthusiasm and tendency toward creative deviation perpetually caused alarm to cautious adherents to the standard of pure devotion, as expressed by Sri Chaitanya Mahaprabhu and His followers Thus, Srila Sarasvati Thakura composed the 157 lines of Bengali poetry entitled Pralerta-Rasa Sata-Diisin’, which he published in the devotional Bengali periodical Sajjana Tosani during its 19th year of 1916-17. This unusual work is a brilliant composition that clearly shows no mercy at all to the pretentious so-called devotees who are complacent in their own fanciful concoctions. Indeed, famous for the preaching style called “the chopping technique,” Srila Bhaktisiddhanta Sarasvati appears candidly ruthless in his treatment of defending the most sacred philosophy in the universe—pure devotional service that follows in the footsteps of Srila Ripa Gosvami. He persistently affirms in Bengali nd, nd, nd—meaning “No, no, NO! This can never be 50; that can never be so; true devotees should never say this; genuine devotees should never do that,” so forth and so on. He repeatedly uses the hammer-like negative statements to tear down any walls constructed by the false ego that block the aspiring soul from the pure live current of bhakti ever flowing from the Lotus feet of Sri Ripa. And justifiably so, for never was there a time when immature deviators did not plague the sincere performance of bhakei-yoga. There was only the question of who was leaned enough, pure enough and bold enough. to confront and dissolve the myriads of confusing philosophical misconceptions of the sahajiyas that run rampant if left unchecked. His Divine Grace has fully proven himself qualified for this task in all respects, for he fearlessly serves the true siddhdnea of the riipanuga Vaisnavas in prime form with the following simpleBengali verses. May the readers follow his pure instructions, and thereby realize the essence of suddha-bhake'—purifying their existence with all heartfelt determination, and attaining perfection in this very lifetime only by the Divine Grace of the previous acaryas The Reason Behind This Presentation We have endeavored to present this rare, valuable and ‘heavy’ work as nicely as possible, with a specific purpose in mind. For the welfare of the assembled devotees, we have been considering that several of the offerings by Nectar Books to date have been translations of the exalted scriptures that describe something of the intimate moods and pastimes of the Divine Couple. As such topics are presented mainly for research and higher study purposes, we have been operating very cautiously so that these confidential literatures may not be taken cheaply. As neophyte devotees, we can honestly admit that we may not be qualified to enter into the transcendental mysteries of the Gosvamis’ esoteric writings. Still, in serving these literatures to the best of our capacity, we find that Krsna has been distributing them in greater capacity than we had anticipated. And now, in order to issue a healthy warning against possible misuse of the rasa-sdstra, we herein offer the poetic version of the authoritative voice of Srila Bhaktisiddhanta Sarasvati Thakura. Indeed, he is calling us all back to humbly acknowledging our many shortcomings, and thereby clearly points the way forward in our journey back to home, back to Godhead Your Servant, DaSaratha-suta dasa Introduction. Sr1 $rT gurw-gauranga-gandharvika-giridharebhyo namah Jagate uccatara srenir ménava-ganer madhye para-laukikea visvasa-rdjye bhramana horibar tinaei patha ache, «aha karma, jidna o bhakei-ndme prasiddha. baddha-dasa ya jiver anitya bhoga-maya phala-praptir anusthdnake harma-mdrga, nasvaratd tydga horiya pradesika anitya phala eydga koriyd nirbheda-brahmanusandhanake jidna- marga evarn karma-jidndtiea prakreir adiea sevya-vasta krsner anukiila anusilanake bhakei-marga bole bhakei-marge sadhana o sadhya-bhede sédhana, bhava o prema-bhakeir adhisehana- traya dekhite paoyé jay. sédhya bhava-samuha o premake sddhana-jatiya anusilana jiidna korile je wepeiea upasehita hoy, sei asuvidhdr hasta hoite unmukea haoyar néni anartha-nivréti. sri-gauraniga-sundarer apiirva parama-camatkara-mayi lilé 0 sei Tilér parikara gosvami-ganer anusthanddi ei prabandher dkara-sehana sri Sri gur-gauraniga-gandharvika-giridharebhyo namah—obeisances unto Sri Sri Guru, Gauringa, Gandharvika and Giridhari, jagaee—in the world, uccatara srenir—of the higher class, mdnava-ganer madhye—amongst the people, para- laukika—aranscendental, visvdsa-rajye—in the kingdom of belief, bhramana koribar—to wander, tinati pacha dche—there are three paths, eahd—in that, karma, jfidna o bhakti-ndme—by the name of karma, jjidna and bhakei; prasiddha—are famous, baddha-dasaya jiver—of the souls in the bound-up condition, anitya—temporary, bhoga-maya—full of enjoyment; phala-prapeir—of the obtainment of fruits; anusthdnake—to the process, karma-marga—the path of fruitive activities, nasvaraté—the tendency to be vanquished, tyaga koriyé—senouncing, pradesika— provincial; ani¢ya phala—temporary fruits, eydga koriyé—renouncing, nirbheda- brahma-anusandhdnake—to the search for non-differentiated brahman; jjiana- marga—the path of knowledge, evam—and, karma- jfidna-atiea—transcending both karma and jfiéna; prakereir atiea—transcending matter, sevya-vastu—that which is worth serving, krsner—of Lord Krsna, anukila—favorable; anusilanake—to the cultivation; bhaketi-marga bole—is called the path of devotion. bhakei-marge—on the path of devotion; sédhana o sadhya-bhede—distinguishing, between devotional practice and the goal of devotion, sadhana, bhava o prema- bhakeir—of practice, ecstatic emotion and pure love of God, adhisehana-traya— establishing these three, delthite paoyd jay—it is seen, sddhya—zhe goal, bhava- samuha—the collection of moods, o—and; premake—to pure Love, sdidhana- ‘atiya—arising from practice, anusilana—cultivating; jfidna korile—acquiring, knowledge, je uepdta—that trouble, upasthita haya—which is situated, sei asuvidhar hasta hoite—trom the hand of this problem; unmukea haoyar—of being, freed, ndma—the name, anartha-nivrei—is called anartha-nivresi (the elimination of obstacles), sri-gaurdriga-sundarer—of the beautiful sri Gauranga, apiirva— extraordinary, parama-camathara-mayi lilé—supremely astonishing pastimes, o— and, sei lilér parikara—the associates of these pastimes, gosvami-ganer—of the Gosvamis, anusehdna-ddi—establishing and so forth, ei prabandher—of this writing, dkara-sthéna—the source, sr7 siddhdnea sarasvaci—signed, é11 Bhaktisiddhanta Sarasvati Amongst the higher classes of people in society, there are three main paths for uaveling through the kingdom of various beliefs regarding transcendence. These are known as the paths of karma (performance of materially fruitive activity), jitina (cultivation of transcendental knowledge), and bhakti (purely surrendered devotional service). First, the path of karma-marga involves the arrangements for obtaining temporary worldly benefits, which are enjoyed by souls tapped in the bondage of the materially conditioned platform of life. Second, the jitana- marga involves renouncing impermanent material things as well as the impermanent distractions related to patriotic interests and such; one then searches after the undifferentiated spiritual reality of impersonal brahma. And the third path involves positive activity that is transcendental to karma, jiina and matter altogether—it is the way of cultivating actions favorable for serving the object most worthy of service, éti Krsna. This is called bhakti-marga, the path of pure devotion. Itis seen that there are three distinct developmental stages extending from sadhana (devotional practice) to sadhya (the goal of such worship); these are first the sadhana itself, then the awakening of bhava (ecstatic emotion) and finally prema-bhakti (eternal devotional service performed in pure love). While cultivating the aspects of knowledge relating to the goal of worship, as well as the varieties of ecstatic emotions and methods of pure loving service, troubles invariably arise. The process by which these unwanted impediments are removed is called anartha-nivrtti. The conceptions expressed in the followingpoem are founded in the wonderful and supremely astonishing pastimes of Sri Gaurdiiga-sundara as well as in the opinions established by the Gosvamis, who are the Lord's eternal associates in these pastimes. Prakrta Rasa Sata Disini prakrea cestate bhai kabhu rasa haya nd Jjadiya prakrea-rasa suddha-bhakea gaya nd prakerta cestate—material endeavors, bhai—O brothers! kabhu—anytime, rasa— mellow, haya né—can never be, jadiya—of matter, prakerta-rasa—mundane mellow, suddha-bhakea—a pure devotee, gaya nd—never sings 1) O brothers! No material efforts can ever produce the awakening of rasa, factual transcendental mellows. The pure devotee of the Lord never sings the glories of any mundane mellows that are born of the dull material world prakrea-rasera siksa-bhiksd sisye cya nd rati bind jei rasa tahd guru deya nd prakrea-rasera—of material mellows, siltsd-bhiksé—begging for instructions, sisye—the disciples, caya nd—does not want, rati—transcendental loving, attachment, bind—without, jei—which, rasa—mellow, eéhé—that, guru—the spiritual master, deya né—does not give 2) The true disciples never desire to ask their spiritual master for instructions regarding material mellows. The genuine spiritual master never gives his disciples any such material mellows, which are devoid of rati, transcendental loving attachment to the Lord nama rasa dui vasta bhakea kablu jane nd nama rase bheda dche, bhakea kabhu bole nd ndma—the holy name; rasa—and mellow, dui vastu—two different things, bhakea—the devotee, kabhu—anytime, jane né—does not know, nama—the holy name, rase—and rasa; bheda ache—there is a difference, bhakta—the devotee, kabhu—anytime, bole né—never says 3) The Lord’s real devotee never knows any difference between the holy name of Krsna and transcendental mellows. Therefore the devotee never says there is a difference between the holy name and the mellows of devotion. ‘ahavi-mama’ bhava-saeeve néma kabhu haya nd bhoga-buddhi nd chadile aprakrea haya nd ‘ahari-mama’—"1" and “mine”, bhdva-sattve—in the condition of this mood, néma—the holy name; kabhu—anytime, haya nd—can never be, bhoga-buddhi: enjoying mentality, nd chadile—without giving up; aprakrea—spisitual, haya né— can never be4) The holy name is never revealed to one who is situated in the bodily concept of life and thinks in terms of ‘I” and “mine.” If one doesn't reject the enjoying mentality, the transcendental platform will never be attained rakrea jadera bhoge krsna-seva haya nd jada-vastu kona-o kale aprakerea haya nd prakrea jadera—of mundane matter, bhoge—by the enjoyment, krsna-sevd—the service of Krsna; haya né—can never be, jada-vastu—a material thing, kona-o kale—at any time, aprakrta—spiritual; haya né—can never be 5) Devotional service unto Lord Krsna can never be performed by engaging in the mundane enjoyment of material sense-objects. Material things can never acquire the attributes of the transcendental at any time Jjada-saeed vartamane cit kabhu haya nd Jjada-vaseu cit haya bhakee kabhu bole nd Jada-sated—existing in matter, vartamdne—in the presence, cit—spiritual consciousness, kabhu—anytime; haya né—can never be, jada-vaseu—a material object, cie haya—becomes spiritually conscious; bhakte—by the devotee, kablu— anytime, bole né—never says 6) The transcendental consciousness of the spiritual world is never manifest in the mundane material condition. The devotee of the Lord never claims that any mundane object in this world is spiritually conscious Jadiya visaya-bhoga bhakea kabhu kore nd Jada-bhoga, krsna-seva—kabhu sama haya nd Jadiya—material; visaya-bhoga—enjoyment of sense gratification, bhalea—the devotee, kablu—anytime, kore né—does not do, jada-bhoga—the enjoyment of matter, krsna-seva—the service of Krsna, kabu—anytime, sama—the same; haya né—can never be 7) The true devotee never engages in activities of materialistic sense gratification. Material enjoyment and devotional service to Krsna are never the same under any circumstances nija-bhogya kame bhakea ‘prema’ kabhu bole nd ‘rase dagamaga acho’ sisye guru bole nd nija-bhogya—fit for one’s personal enjoyment; kame—in lust, bhakea—the devotee, ‘prema’—called ‘pure love of Godhead’, kabmu—anytime, bole né—never says, ‘rase dagamaga acho'—‘You are absorbed in mellows”, sisye—to the disciple, guru—the spiritual master, bole né—never says 8) Selfish enjoyment of one’s own senses in mundane lust is never called prema (love of Godhead) by the genuine devotee. A bonafide spiritual masternever tells his disciple, “You are absorbed in the mellows of divine rasa.” ‘rase dagamaga ami’ kabhu guru bole nd Jadiya rasera kathd sisye guru bole nd ‘rase dagamaga dmi’—‘1 am absorbed in mellows", kabhu—anytime, guru—the spiritual master, bole né—never says, jadiya rasera—of material mellows, katha— talk, sisye—to the disciple; guru—the spiritual master, bole ndé—never says 9) The genuine spiritual master never claims, “I am absorbed in the mellows of divine rasa.” The guru never talks idly with his disciples on subjects of gross worldly mellows Jada-rasa-gane kabhu sreyah keha labhe nd lersnake prakrea boli’ bhakea kabhu gaya nd Jjada-rasa-gane—by singing songs of material mellows, kabhu—anytime, sreyah— ultimate good, keha—anyone, labhe né—can attain, krsnake—Lord Krsna, prakrta boli—saying He is material, bhakea—the devotee, kabhu—anytime, gaya nd—never sings 10) By singing the glories of worldly relationships born of mundane mellows, no one has ever attained benefit in their spiritual life. The genuine devotee never proclaims that Lord Krsna’s incarnation is mundane namake pralkrea boli’ krsne jada jane nd Irsna-ndma-rase bheda suddha-bhakea mane nd ndmake—the holy name, prakrea boli’—saying it is material, krsne—Lord Krsna, Jada—matter, jane nd—does not know, krsna-nama-rase—between Krsna’s holy names and mellows, bheda—difference, suddha-bhakea—the pure devotee, mane nd—never considers 11) The devotee never says that the holy name of Krsna is material, for Krsna cannot be known by means of matter. The pure devotee of the Lord never recognizes any difference between the holy name of Krsna and pure rasa itself. ndme-rase bheda dche, guru siksd deya nd rasa labha kori’ Sese sadhana to’ haya nd ndme-rase—between the holy name and devotional mellows, bheda dche—there is a difference, guru—the spiritual master, siltsd deya nd—never gives such instructions, rasa—mellow, labha hori’—first attaining, sese—in conclusion, sadhana—devotional practice, to"—then; haya né—can never be 12) The bonafide spiritual master never teaches that there is a difference between the holy name of Krsna and rasa. Even after attaining actual rasa, the regulative principles of devotional service are never concluded kererima pancha ya ndme rasodaya haya ndrasa hoite krsna-ndma vilomete haya nd krtrima panthd ya—on the cheating path, ndéme—in the holy name; rasa-udaya— the awakening of mellows, haya nd—can never be, rasa—mellow, hoite—from, krsna-nama—the holy name of Krsna, vilomete—by inversion, haya nd—can never be 13) By employing pretentious means, no one can ever make transcendental mellows appear in the holy name. The backwards conception that Krsna’s name comes from rasa can never be true rasa hoite rati-sraddha kalkhana-i haya nd sraddha hoite rati chada bhagavata gaya nd rasa—mellow, hoite—from, rati-sraddhd—faith built upon transcendental attachment, kakhana-i—at any time, haya né—can never be, sraddha hoite—from faith ; rati—attachment; chadd—without; bhdgavata—the devotee or book Bhagavatam; gaya nd—never sings. 14) Rasa, devotional mellow, can never be first present and then develop into ati, transcendental attachment, or Sraddha, proper faith. The Srimad- Bhagavatam (or the realized devotee) never sings any opinion other than—rati develops from sraddha. rati yukta rasa chada suddha-bhakea bole nd sddhanete rati rasa guru kabhu bole nd rati—attachment; yukea—endowed with, rasa—mellow, chada—without, suddha- bhakea—the pure devotee; bole nd—never says, sddhanete—in practicing devotional service; rati—attachment, rasa—mellow, guru—the spiritual master, kabhu—anytime, bole né—never says 15) The pure devotee of Krsna never speaks of anything other than rasa, tanscendental mellow, that is endowed with rati, loving attachment. The guru never claims that rati and rasa are present within the practice of preliminary devotion (sadhana bhakti). bhava-kale je avastha sadhandgre bole nd vaidhi sraddha sédhanete raganuga haya nd bhava-hale—at the time of awakening ecstatic emotions, je avasthé—that condition, sadhana-agre—before the performance of regulated devotional practice; bole né—never says, vaidhi—that path of rules and regulations, sraddhé—faith, sddhanete—in the performance, rdganugé—spontaneous devotion, haya né—can never be 16) The awakening of transcendental emotional ecstasies (bhava-bhakti) is never said to occur before the practice of regulated devotional service (sidhana- bhakti). The performance of regulated devotion with faith limited only to such beginning regulations (vaidhi-sraddha) can never give rise to spontaneousdevotional service (raganuga-bhakti). Dhavera ankura ho'le vidhi dra thake nd ragdnugé sraddha maere jata-rati haya nd bhavera anikura—the sprout of ecstasy, ho'le—becoming; vidhi—regulations, dra thake né—do not remain, ragénuga—spontaneous devotion, sraddha matre—by mere faith; jata-raci—the blooming of attachment, haya né—can never be 17) When bhava, the ecstatic mood of divine love actually sprouts, then the need for following scriptural rules (vidhi) does not remain. Mere faith in spontaneous devotional service, however, does not produce the actual awakening of transcendental loving attachment (ati). ajata-ratite kabhu bhava-labdha bole nd ragdnuga sddhakere jaea-bhava bole nd ajfta-ratite—by unsprouted attachment, kabhu—anytime, bhdva-labdha—having attained ecstatic emotion, bole né—never says, ragdnuga—followers of spontaneous devotion, sddhakere—the beginning practitioners, jata-bhava—the blooming of emotion, bole né—never says 18) If transcendental attachment has not yet developed within the heart, a devotee is never said to have attained the stage of ecstatic bhava. The followers of spontaneous devotion (raganugas) never say that neophyte students of, devotion (sadhakas) have experienced the awakening of bhava ragdnugé sadhakere labdha-rasa bole nd rigdnuga sadhya-bhava raei chada haya na rigdnagd—followers of spontaneous devotion, sadhakere—the beginning, practitioners, labdha-rasa—having attained mellows, bole né—never says, réigdnagd—followers of spontaneous devotion, sddhya-bhéva—the emotions inherent in the goal, rati—attachment, chdda—without; haya né—can never be 19) Genuine devotees on the level of spontaneous devotional service never say that neophyte students of devotion have attained rasa. The pure emotions characteristic of the goal of spontaneous devotion are never attained without first experiencing the correct progressive development of spiritual attachment (rati). bhavanikura-samagame vaidhi bhakei hake na rucike ratira saha kabhu eka jane nd bhava-ankura-samagame—the budding of the sprout of ecstatic emotion, vaidht bhakei—regulated devotion, thihe né—does not remain, rucihe—taste, ratira saha—with attachment, kabu—anytime, eka—one, jane né—do not know. 20) Only when the seed of intense divine emotion sprouts forth pure bhava, then there is no longer any need to adhere to scriptural rules and regulations(vaidhi bhakti). One should never consider ruchi (the taste for devotional service) to be the same as rati (transcendental loving attachment in devotional service), réiganugé bolile-i prapea-rasa jane nd Vidhi-sodhya jane kabhu ragdnugé bole nd raigdnagd—spontaneous devotion, bolile-i—only by talking; prapea-rasa—the attained mellow, jane né—do not know, vidhi-sodhya—who should be purified by following regulations, jane—the person, kabhu—anytime, ragdnugd—on the platform of spontaneous devotion, bole né—never says. 21) Divine rasa can never be factually attained merely by talking of spontaneous devotion [by claiming “I am a riginugi-bhakta.”| A beginning student who should still be further purified by following the scriptural injunctions is never said to be on the level of performing spontaneous loving service unto the Lord sddhanera pirve keha bhavanikura paya na Jade sraddha na chadite rati kabhu haya nd sddhanera piirve—before performing regulated devotion, keha—anybody, bhava- ankura—the sprout of ecstatic emotions, paya nd—is never obtained, jade—of matter, sraddha—faith, nd chadile—not giving up; raei—attachment, kabhu— anytime, haya né—can never be. 22) No one can ever experience the sprouting of pure ecstatic emotions without first following the regulated injunctions of the scriptures. One who does not give up materialistic faith can never attain the stage of spiritual attachment in devotional service {ata-bhava nd hoile rasika to’ haya nd Jada-bhava nd chédile rasika to’ haya nd ‘ata-bhava—the awakening of emotion, nd hoile—not happening, rasika—relisher, to—then, haya né—can never be, jada-bhdva—material emotion, nd chédile—not giving up, rasika—relisher, to’—then, haya né—can never be 23) If divine ecstatic emotions have not yet awakened, there is no possibility of one becoming a rasika, a true relisher of devotional mellows. If materialistic emotions are not entirely rejected, one can never become a true rasika miila-dhana rasa-labha rati-vind haya nd ‘gache nd uehite kandi vrksa-miile paya nd miila-dhana—the original treasure, rasa-labha—the attainment of mellows, rati- viné—without attachment, haya nd—can never be, gache nd uthite—not climbing on the branch; katidi vrksa-mile—clusters of the tree's fruits, pdya nd—are never obtained24) Without first developing pure attachment (rati), the attainment of devotional mellows (the greatest wealth) can never be possible. Without first climbing the branch of a tree, the fruits can never be reached sddhane anartha dche, rasodaya haya nd bhava-kale néma-gane chala-rasa haya nd sddhane—in devotional practice, anarcha—unwanted obstacles, ache—there are; rasa-udaya—the arising of mellows, haya né—can never be, bhéva—emotion, heale—at the time, ndma-gane—by the singing of the holy names, chala-rasa—the mood of cheating, haya né—can never be 25) If one still has unwanted material impediments (anarthas) present in their performance of devotional service (sadhana), then rasa can never truly awaken. ‘When the holy name of the Lord is chanted from the platform of pure ecstatic emotions (bhava), then the cheating mood born of pretentious devotional mellows can never be present. siddhanea vihina hoile krsne cieta lage nd sambandha-hinera kabla abhideya haya nd siddhanea vihina—bereft of truthful conclusions, hoile—being, lrsne—for Lord Krsna, citea—the heart, ldge né—is not fixed, sambandha-hinera—of one bereft of a relationship, kabhu—anytime, abhide ya—activities performed in relationship, haya né—can never be 26) Without knowledge of ranscendental truth (siddhanta), no one’s heart can ever be spiritually attuned with Lord Krsna. If one lacks knowledge of his relationship with Krsna (sambandha), then the proper execution of devotional service in relationship to Him (abidheya) is impossible. sambandha-vilina jana prayojana paya nd Iu-siddhanee vyasea jana krsna-sevd kore nd sambandha-vilina—bereft of relationship, jana—a person, prayojana—the ultimate goal of life, priya né—is never obtained, hu-siddhante—by faulty conclusions, vyasta—perplexed, jana—a person; krsna-sevé—the service of Lord Krsna, kore né—does not do. 27) One who lacks knowledge of sambandha, the relationship between Krsna and the living entities, can never attain prayojana, the supreme goal of life Inamely pure love of Godhead, Krsna-prema.| One who is distracted by bogus philosophical conclusions about devotional service (ku-siddhanta) is not performing actual devotional service to Sri Krsna. siddhanta-alasa jana anartha to’ chade nd jade krsna bhrama kori’ krsna-seva kore n@ siddhanea-alasa—lazy in philosophical truth, jana—a person, anartha—obstacles, then; chade né—cannot give up, jade—in matter, hrsna bhrama kori—mistaking Lord Krsna; kersna-sevd—the service of Krsna; kore nd—can never do. 28) One who is lazy in properly understanding the Vaisnava philosophical conclusions can never become free from anarthas, the unwanted bad habits and philosophical misconceptions that impede devotional service. One who mistakes Krsna as belonging to the material plane can never render actual service to the Lord. krsna-ndme bhakea kabhu jada-buddhi kore nd anartha nd gele ndme riipa dekha de ya nd hrsna-néme—for the holy name of Lord Krsna, bhakea—the devotee, kabhu— anytime, jada-buddhi—material intelligence, kore né—does not do, anartha— obstacles, nd gele—not going away, néme—by chanting the holy name, riipa—the form of the Lord, delehd deya né—is not given a glimpse 29) The genuine devotee never maintains materialistic conceptions about the holy name of Krsna. If the deviations that impede devotional service (anarthas) have not been expelled, then the chanting of the holy name will never reveal the beautiful form of the Lord anartha nd gele ndme guna bujha jaya nd anartha nd gele name kersna-sevé haya nd anartha—obstacles, nd gele—not going away, ndme—by chanting the holy names, guna—the transcendental qualities of the Lord; bujhd jaya né—cannot be understood; anarcha—obstacles, nd gele—not going away, ndme—by chanting the holy names, krsna-seva—the service of Krsna; haya né—can never be 30) As Jong as anarthas remain, then the chanting of the holy name will never produce an understanding of the transcendental qualities of the Lord. As long as anarthas remain, then the chanting of the holy name will never factually engage one in Krsna’s service. riipa-guna-lilé-sphirei ndma chada haya nd ipa-guna-lilé hoite krsna-néma haya nd riipa-guna-lilé-sphirei—revelation of the Lord’s form, qualities and pastimes, ndma chédé—without the holy name, haya né—can never be, riipa-guna-lild hoite—from, the Lord’s form, qualities and pastimes, krsna-ndma—the holy name of Krsna, haya né—can never be 31) Revelations of the Lord’s transcendental form, qualities, and pastimes are never manifest in the absence of His holy name. The holy name of Krsna is never separated from His transcendental form, qualities or pastimes ipa hoite nama-sphiirei, guru kabhu bole nd guna hoite néma-sphirti, guru kabhu bole nd riipa hoite—from the Lord’s form, ndma—the holy name, sphiirti—revelation,