Ûrî Prema-bhakti-candrikå

by Ûrîla Narottama dåsa Êhåkura

Translation by
Gadådhara-prå∫a dåsa
© 1990

INTRODUCTION

Prema-bhakti-candrikå is perhaps ¸rî Narottama dåsa ˇhåkura's most famous and

widely read work. This may be the first time, however, that a complete translation
has been made available in the English language.
¸rî Caitanya Mahåprabhu's prema-dharma centers around the worship of
V®ndåvana's yugala-madhura-mürti ¸rî ¸rî Rådhå-Govinda. Feeling compassion for
the people of this Kali Yuga, Lord Gauråõga instructed His close associates to write
books especially related to this topic. Wishing to preserve and most deeply portray
an accurate account of this exalted subject matter, Caitanya Mahåprabhu's asso-
ciates nearly all chose to write in the Sanskrit language.
For the purpose of preaching, ¸rî K®ß∫adåsa Kaviråja has taken the essential
teachings found in the Sanskrit literatures of the Gosvåmîs and put them into his
Caitanya-caritåm®ta, which appears in the Bengali language. Still, this book remains
a bit difficult for the majority to fathom. Considering this, ¸rî Narottama dåsa ˇhå-
kura presented a simplified and shortened version of ¸rî Caitanya Mahåprabhu's
mission in ¸rî Prema-bhakti-candrikå. This book has also been referred to as “¸rî Rü-
pånuga-gîtå”, as its message purely represents the heart of Rüpånuga Vaiß∫avism.
Just as in Caitanya-caritåm®ta ¸rî Kaviråja Gosvåmî admits that his writing is not his
own words, but actually the narration of V®ndåvana's ¸rî Madana-mohanajî, simi-
larly at the end of Prema-bhakti-candrikå ¸rî Narottama also says:

Ωrî gauråõga prabhu more je bolåno bå∫î

tåhå binå bhåla manda kichui nå jåni
 “Whatever message ¸rî Gauråõga Mahåprabhu has spoken to me, that I have
related. What is good or bad I cannot understand alone.” In this regard, the read-
ers of Prema-bhakti-candrikå may be assured of getting a most authorized version of
¸rî Gauråõga's very own vå∫î.
¸rî Narottama dåsa ˇhåkura appeared in the first generation of Gau∂îya
Vaiß∫ava åcåryas after the departure of ¸rî Gauråõgadeva and His direct associates.
Studying the situation at hand in terms of deΩa, kåla, and påtra (place, time and
person), ¸rî Narottama adopted a simple down-to-earth writing style using the Ben-
gali language. The purpose in this was to take the gist of the deep siddhåntas found
in the Sanskrit literatures of the Gosvåmîs and then explain them in a simple poetic
language which would serve as an ideal tool for preaching to the masses. ¸rî Pre-
ma-bhakti-candrikå is the ripened fruit of this attempt. For persons who neither have
time for learning Sanskrit nor carefully going through the enormous stock of
Vaiß∫ava såhitya left behind by the nitya associates of Caitanya Mahåprabhu, ¸rî
Narottama has skimmed off the cream from all of those literatures, presenting
their most essential theme in Prema-bhakti-candrikå.
Although this book can be easily understood by nearly anyone, ¸rî Narottama's
simple heart-rending language is so dynamic and filled with the deepest, most
confidential secrets of k®ß∫a-bhakti that vastly learned scholars will also become
amazed and desire to read it again and again. In other words, the most refined
kernel of Ωuddha-bhakti cultured down to its simplest form is found in this book. For
this reason, on occasions when Siddha Jagannåtha dåsa Båbåjî would be asked:
“How can we come to understand what is prema-bhakti?” He would reply: “Oh
brother, just go the marketplace and spend two annas, purchasing Prema-bhakti-can-
drikå.”

Gadådhara-prå∫a dåsa

A Brief Look Into The Life of ¸rî Narottama dåsa Êhåkura

On the full moon day in the month of Mågha, 1455 ¸akåbda (1533 A.D.), ¸rî
Narottama dåsa ˇhåkura was born at Khetarî, a village in the region known as
Ga®er Hå†a in the district of Råjasåhî (presently located in Bangladesh). His father
was the famed råjå ¸rî K®ß∫ånanda Datta, and his mother's name was Nåråya∫î
devî. The mystery involved with ¸rî Narottama's birth is very esoteric.
 At the time when Caitanya Mahåprabhu, on His journey to V®ndåvana, was
nearing the village of Råmakeli for the purpose of meeting ¸rî Rüpa and Sanåtana,
He suddenly looked over toward the direction of Khetarî village, crying out, “O
Naru, O Naru!” in a voice overcome by prema. Then, at the moment of ¸rî Narotta-
ma's birth, ¸rî Gaurasundara, in the company of Nityånanda, Advaita and all of
His other associates, danced ecstatically. This spectacular dancing performance
was directly witnessed by Narottama's mother, Nåråya∫î devî.
As a baby, when the ceremony celebrating Narottama's first eating of rice
(anna-pråΩanam) was enacted, he turned his head, refusing to take a morsel of food.
Shortly afterward, however, when a bråhma∫a brought viß∫u-prasåda, he joyfully
partook of his first eatables.
When ¸rî Narottama began his studies, he very quickly became familiar with
all of the Ωåstras and was known as a pa∫∂ita. During his learning period one spe-
cial opportunity also presented itself. In the village of Khetarî there was an old
learned bråhma∫a and k®ß∫a-bhakta by the name of ¸rî K®ß∫a dåsa. This bråhma∫a
daily would carefully narrate to Narottama in detail all about the events of Caitan-
ya Mahåprabhu's Ådi, Madhya and Antya lîlås. On one instance in particular, when
the topic of ¸rînivåsa Åcårya's life was mentioned in relation to Gauråõga's lîlå pas-
times, ¸rî Narottama became especially overwhelmed with prema, and began to
cry and shed tears, invoking an intense desire to have ¸rînivåsa's darΩana.
After some more days had passed, on one instance ¸rî Nityånanda Prabhu ap-
peared to Narottama in a dream and with a smile said, “Tomorrow at the break of
day you should take your bath in the Padmå River. At this moment you shall re-
ceive gaura-prema.” When Narottama awoke from his dream he proceeded to the
river to take bath according to the instruction of ¸rî Nityånanda Prabhu. Then sure
enough, upon entering the water he attained prema-bhakti for Gauråõga. In other
words, ¸rî Gaurasundara personally became manifest on the spot, embraced ¸rî
Narottama, and entered within his body. At this moment ¸rî Narottama's dark
skin color became lustrously golden. The location where this incident took place is
still visible today, and has come to be known by the name Prema-talî Ghå†a. Upon
arriving back home, ¸rî Narottama cried incessantly in love of God. Seeing his
condition his mother Nåråya∫î would say, “O child Naru! What has happened to
you? What distressful event has happened? Please tell me the cause for your la-
mentation! Let me relieve you of your distress!” Then Narottama replied, “Mother,
today when I entered the waters of the Padmå for taking bath, one golden-colored
mahå-purußa entered into my heart. He has caused my crying. Where can I now
go to achieve His darΩana? Please let me leave home, for I shall go out searching for
Him.” Then Narottama proceeded to the kîrtana hall before the mandira crying out,
“Hå Prå∫anåtha ¸rî Gauråõga!” and fainted. Seeing his son's mood of renuncia-
tion, Råjå K®ß∫ånanda became quite anxious for Narottama and engaged various
guards to see to it that he did not flee from home. In this way, like a prisoner, Nar-
ottama began to contemplate how he could escape his home life. Again and again,
raising his hands into the sky, he would exclaim, “O Gaurasundara! When will
You and Your associates become merciful to me? Please deliver me from the ocean
of material existence.” Praying like this, Narottama would pass his days in great
anxiousness, and spend entire sleepless nights crying, “Hå Prå∫a Gauråõga!”
One night, due to the Lord's grace, Narottama was able to fall asleep. At this
time, ¸rî Gauråõga appeared to him in a dream. Embracing ¸rî Narottama to His
chest with His two strong arms, and with a sweet voice coated with prema, Gauråõ-
ga exclaimed, “O Narottama! I too have become overcome by your anxiousness for
Me. You very quickly now proceed to ¸rî V®ndåvana, for there you will take initia-
tion from My dear associate ¸rî Lokanåtha.” After awakening and no longer see-
ing the Lord, Narottama became even more surmounted with desire. Then, due to
the mercy of ¸rî Gaurasundara, he again fell asleep to once more be solaced by the
Lord and His associates in a dream.
After a few days had passed, the opportunity for Narottama to escape from home
arrived when his father went to the district of Gau∂a for looking after ministerial
affairs. At this moment Narottama bade farewell to his affectionate mother and es-
caped the vigilance of the guards, crying out, “Hå Gauråõga!” with an englad-
dened heart, as he proceeded on the path to ¸rî V®ndåvana.
As Narottama was the son of a råjå, his young delicate body suffered from fa-
tigue and hunger as he traveled the pathway. His soft feet incurred severe blisters.
Then finally at one point, due to exhaustion, he lost consciousness at the base of a
tree. At this moment ¸rî Gauråõga Himself, in the guise of a golden-skinned
bråhma∫a, arrived on the spot with a pot of milk. At first, when Narottama hesitat-
ed to drink this milk, ¸rî Rüpa and Sanåtana appeared in a dream and encouraged
him by saying, “O Narottama, your days of suffering are now over. ¸rî Caitanya-
deva Himself has appeared before you offering milk to drink. So get up and drink
this, and then again you may proceed to V®ndåvana.” When this dream broke
Narottama became overwhelmed and cried, calling out the names of ¸rî Rüpa and
¸rî Sanåtana. After this incident Narottama gained a new strength and shortly af-
ter reached Vraja Ma∫∂ala.
 At first arrival he took his bath in the Yamunå at ViΩråma Ghå†a in Mathurå.
Even though it was late at night, one affectionate Mathurå bråhma∫a took ¸rî Nar-
ottama into his home and fed him k®ß∫a-prasåda. Upon hearing from the
bråhma∫a that ¸rî Rüpa, ¸rî Sanåtana, ¸rî Raghunåtha Bha††a, ¸rî KåΩîΩvara Pa∫∂ita
and others had left this world for their Goloka abodes, ¸rî Narottama fainted. Then
in the form of a dream all of these exalted personalities appeared to solace Narotta-
ma. That fortunate bråhma∫a also was able to overhear some of this discussion. At
the break of day Narottama rose and then proceeded to V®ndåvana with an elated
heart.
Arriving in V®ndåvana, Narottama came to the shelter of the lotus feet of ¸rî
Jîva, ¸rî Gopåla Bha††a, ¸rî Raghunåtha dåsa, and ¸rî Lokanåtha Gosvåmîs. Re-
membering the dream in which Caitanya Mahåprabhu appeared to him, he then
mentally surrendered himself completely to ¸rî Lokanåtha Gosvåmî. However,
when Narottama heard that ¸rî Lokanåtha had vowed to not accept disciples, he be-
came forlorn. He then began to anxiously contemplate a means to invoke ¸rî Loka-
nåtha's mercy. Thinking in this way, he began to rise very early, before the end
of night, and daily clean the place where Lokanåtha would go to the bathroom.
Overwhelmed in hopes of receiving mercy, Narottama would often take the broom
used in this sevå and place it on his head, or embrace it to his chest, as tears of love
for Lokanåtha Gosvåmî would stream from his eyes. In this way, Narottama per-
formed this type of sevå for one year's time. How can the disciple receive the guru's
grace? ¸rî Gaurahari Himself demonstrated these confidential secrets through ¸rî
Narottama, who is very dear to Him.
On the full moon day in the month of ¸råva∫a, ¸rî Lokanåtha gave Narottama
mantra-dîkßå, being satisfied with his intense sincerity. Shortly after this, Lokanåtha
Gosvåmî sent Narottama to the shelter of ¸rî Jîva Gosvåmî for the purpose of study-
ing all of the bhakti-Ωåstras written by ¸rî Rüpa, ¸rî Sanåtana and others. When ¸rî
Jîva witnessed the extraordinary way in which Narottama quickly became very
expert and proficient in all the subject matters contained in the Gosvåmî literatures,
he became pleased and then awarded ¸rî Narottama the title of ˇhåkura
MahåΩaya.
Soon after, ¸rînivåsa Åcårya came to V®ndåvana and a madhura-milana with ¸rî
Narottama took place, followed by the meeting of ¸rî ¸yåmånanda Prabhu. When
these three great personalities were together it was as if the waves of prema from
three rivers came together in the form of a saõgama at V®ndåvana. (In Bhakti-ratnå-
kara, ¸rî Narahari Cakravartî supports the siddhånta that ¸rînivåsa Åcårya, Narotta-
ma dåsa ˇhåkura and ¸yåmånanda Prabhu are the second åveΩa incarnations of
¸rî Caitanya Mahåprabhu, ¸rî Nityånanda Prabhu and ¸rî Advaita Prabhu respec-
tively.)
By the mercy of ¸rî Lokanåtha, Narottama achieved tremendous success in
performing lîlå-smara∫a and månasî-sevå. On one particular instance, while he was
absorbed in such meditation, ¸rîmatî Rådhårå∫î Herself directly appeared and
awarded Narottama with the privilege to perform the sevå of preparing milk, after
giving him (her) the name Campaka Mañjarî. One day while performing this
sevå within his mind, his finger was burned while checking the temperature of
the milk. When Lokanåtha Gosvåmî noticed this he then joyously took Narottama
into his lap and embraced him.
By the order of ¸rî Lokanåtha and the other Gosvåmîs of V®ndåvana, Narottama
performed Vraja Ma∫∂ala parikrama in the company of ¸rînivåsa Åcårya and ¸yå-
månanda Prabhu, visiting all of the råsa-lîlå-sthalîs. This expedition was led by ¸rî
Råghava Pa∫∂ita.
Then ¸rî Jîva Gosvåmî, Û¸rî Lokanåtha and others gave the order to ¸rînivåsa,
Narottama and ¸yåmånanda Prabhu to return to Bengal for preaching. With these
three Prabhus a huge trunk containing the handwritten copies of ¸rî Rüpa's and ¸rî
Sanåtana's books was dispatched on a bullock cart. On the way, however, when
passing through the forest regions of Bengal known as Vana Viß∫upura, Råjå Bîr-
håmbîra sent a party of dacoits to steal away this trunk containing the Gosvåmî lit-
eratures, which he thought contained valuable jewels of another sort. Upon experi-
encing the loss of the Gosvåmî literatures, ¸rînivåsa, Narottama and ¸yåmånanda
became as if struck by a thunderbolt and began to cry incessantly. Some time
passed in this way and finally, after regaining composure, ¸rînivåsa sent Narotta-
ma to Khetarî. ¸yåmånanda was similarly ordered to go to Khetarî with Narottama
and then to proceed onward to Orissa for preaching there. Then ¸rînivåsa Åcårya,
remaining in Vana Viß∫upura, began to investigate the theft of the Gosvåmî liter-
atures. Actually it turned out that this thievery was an incredible means for Caitan-
yadeva's mercy to manifest. As a result of this pilferage, Råjå Bîrhåmbîra and his
entire family became the disciples of ¸rînivåsa Åcårya, and by his order began to
make these books available for the purpose of preaching. After a short period ¸rîni-
våsa Åcårya proceeded to Yåjigråma with all of the Gosvåmî books. Then ¸rî Nar-
ottama came down from Khetarî to again join up with ¸rînivåsa. By this time ¸rî
Narottama had begun initiating disciples. Some of the names of his first initiates
are Santoßa Datta, ¸rî Devî dåsa, ¸rî Gokula, ¸rî Gauråõga, ¸rî Gaõgå-nåråya∫a
Cakravartî, ¸rî Råma-k®ß∫a, Råjå Narasiµha, Rå∫î Rüpamålå, Råjå Cånda Råya,
Santoßa Råya, Råjå Råghavendra, etc. Gradually many others also came to the
shelter of ¸rî Narottama's lotus feet, and by his order began to preach the cult of
bhakti.
Next, Narottama proceeded to perform parikrama of all of the lîlå-sthalîs of Caitan-
ya Mahåprabhu in Gau®a Ma∫∂ala. Along the way he took the opportunity to re-
ceive the darΩana of some of the direct associates of the Lord who were still remain-
ing within this world. In ¸rî Navadvîpa he visited the residence of ¸uklåmbara
Brahmacårî, in ¸åntipura he met with ¸rî Acyutånanda Prabhu, in Ambikå Kalna
he visited H®daya Caitanya, and then coming down to Kha®daha he met with Jåh-
navå ˇhåkurå∫î and ¸rî Bîracandra Prabhu. Next he proceeded to Khånåkula
K®ß∫anagara and visited ¸rî Abhiråma ˇhåkura and others. After travelling to Purî
he met with ¸rî Gopînåtha Åcårya and a few others, and then returned to Bengal,
proceeding to ¸rî Kha∫∂a where he got the darΩana of Û¸rî Narahari Sarkår and ¸rî
Raghunandana ˇhåkura.
Thereafter ¸rî Narottama went to Yåjigråma and again met with ¸rînivåsa
Åcårya. Then he proceeded to ¸rî Ka∫†akanagar (Katwa), the place where Caitanya
Mahåprabhu took sannyåsa, and thereafter went to Ekacakra, the place of ¸rî Nityå-
nanda Prabhu's birth. After concluding his darΩana of all these places, ¸rî Narotta-
ma returned to Khetarî. Arriving back home, Narottama received the order sent
from ¸rî Lokanåtha Prabhu to establish the worship of the arcå-vigraha at Khetarî.
Then according to this instruction, the date was set for Gaura-pür∫imå, when a
huge festival was arranged to take place. All of the eternal associates of Caitanya
Mahåprabhu who remained within this world received invitations. ¸rînivåsa
Åcårya's dear disciple ¸rî Råmacandra Kaviråja also came and met with ¸rî Narot-
tama for the first time. At the rising of the full moon on Gauråõga's birthday the
mürti of Viß∫upriyå devî was installed next to Mahåprabhu. Then the mürti of ¸rî
Rådhikå was established by the sides of the following five K®ß∫a mürtis: ¸rî Vallab-
hî-kånta, ¸rî K®ß∫a, ¸rî Vraja-mohana, ¸rî Rådhå-rama∫a and ¸rî Rådhå-kånta. Af-
ter this Deity installation made by Û¸rînivåsa Åcårya, ¸rî Narottama commenced
an outstanding saõkîrtana performance instituting his newly developed kîrtana style
known as garå∫ahå†i. When ¸rî Narottama began to dance and lead the singing of
this mahå-saõkîrtana, surrounded by his disciples and the many residents of Khe-
tarî, something very astonishing took place. ¸rî Caitanyadeva, Nityånanda Prabhu,
and Advaitacandra as well as Their numerous associates all descended into the kîr-
tana and came into full view of all the persons who participated in this ¸rî Khetarî
festival. As ¸rî Narottama danced in kîrtana, so did the Lords ¸rî Nitåi, Caitanya and
Advaita Prabhu thus dance, giving blessings and ecstasy to all of the assembled de-
votees. In this way, due to the influence of ¸rî Narottama's supreme bhakti, all of the
residents and guests at the ¸rî Khetarî festival became drowned in the ocean of pre-
månanda. In ¸rî Narahari Cakravartî's Bhakti-ratnåkara, a long detailed description of
the events of this festival is colorfully narrated.
¸rî Narottama's disappearance lîlå is uniquely uncommon and astonishing. At
the end of his manifested pastimes he was a guest in the home of his bråhma∫a
disciple ¸rî Gaõgå-nåråya∫a Cakravartî at Jiya Ganja, in the district of Murshida-
bad. There, for several days ¸rî Narottama remained in a samådhi trance in deep
meditation of rådhå-k®ß∫a-lîlå. Due to intense absorption, his external body remained
without movement. Seeing Narottama in this condition for so long, without any
trace of external awareness, many persons felt that he was now leaving the world.
Hearing the crying of the womenfolk and others, some envious caste-conscious
persons began to comment by saying, “Just see! This Kåyastha Vaiß∫ava has dared
to initiate so many bråhma∫a disciples, and for this sin he is now dying.” When
this blasphemy was overheard by Gaõgå-nåråya∫a Cakravartî, he became very
sad at heart. Thinking to himself, he began to consider, “These ignorant neigh-
bors, not knowing the magnitude of a parama Vaiß∫ava, have committed a most
serious aparådha. How can I save them from this offense?”
Thus contemplating, Gaõgå-nåråya∫a Cakravartî approached ¸rî Narottama
and fully prostrated himself at his guru's lotus feet, imploring him not to leave the
world at this moment, but rather to return to external consciousness. Being omnis-
cient, ¸rî Narottama responded to the sincere prayers of his disciple and at that mo-
ment a bright effulgence began to emanate from his body. Also at this time a gold-
en sacred thread became distinctly visible around his body. Witnessing this mi-
raculous sight of ¸rî Narottama's unquestionable divinity, those offensive neigh-
bors became struck with wonder, and after repenting their previously-spoken blas-
phemous words, begged forgiveness at his lotus feet.
A few days after this incident, ¸rî Narottama requested Gaõgå-nåråya∫a Cakra-
vartî and others to accompany him for taking bath in the Gaõgå. Upon arriving at
the ghå†a, ¸rî Narottama offered his obeisances to Mother Gaõgå and entered her
waters. Then he requested his disciples to pour Gaõgå jala (water) over his body. As
his disciples bathed him in this way, Narottama's bodily limbs turned into milk
and mixed with the waters of the Gaõgå! Witnessing this amazing sight, everyone
became struck with wonder and began to hesitate in pouring the Gaõgå jala over
the remainder of his body. But ¸rî Narottama's firm order to continue the bathing
ceremony was upon them. In this way, with loud cries of hari bola and tears of pre-
ma, everyone witnessed his extraordinary divine disappearance lîlå. At the end of
this abhißeka, ¸rî Gaõgå-nåråya∫a Cakravartî took a jug filled with the milk which
emanated from ¸rî Narottama's transcendental bodily limbs. This milk was taken
to a sanctified place on his land where ¸rî Narottama's samådhi-mandira was con-
structed. This samådhi has come to be known as the Dudha-samådhi, or the samådhi
of milk. In Jiya Ganja in the district of Murshidabad W.B., ¸rî Narottama dåsa
ˇhåkura's samådhi-mandira still exists, and every year on the day of his disap-
pearance* a festival takes place at this location.

Jaya ¸rî Gaurapriya, ¸rî Narottama dåsa ˇhåkura!!

*(5th day of the dark moon in the month of Kårttika)

Translator's note:
The simple Bengali poetry found in Prema-bhakti-candrikå is in itself very sweet
and heart-rending. We regret to mention that when translated into the English
language, a great deal of its charm becomes lost. However, in order to preserve as
much as possible the original flavor, many Bengali words which may be under-
stood by practicing Vaiß∫avas have been left as they are. In this text, ¸rî Narottama
uses the term bhajana quite frequently. Rather than translate this word to mean
worship, we have left it as it is. The word bhajana may have many literal mean-
ings, but in most cases ¸rî Narottama means the practice and culture of the nine
different types of k®ß∫a-bhakti, beginning with Ωrava∫a and kîrtana. In this sense,
bhajana may be understood to be the means for attaining ¸rî K®ß∫a's lotus feet.
Each stanza of Prema-bhakti-candrikå is saturated with deep spiritual insight inter-
mixed with rhyming poetry that touches the heart. Devotees may want to memo-
rize many of these passages because they serve as an excellent source of authorita-
tive reference. Prema-bhakti-candrikå is composed in tri-padi meter, which can also be
sung in kîrtana.
 Ûrî Prema-bhakti-candrikå
by Narottama dåsa Êhåkura

¸rî Guru-vandana

ajñåna-timiråndhasya jñånåñjana-Ωalåkayå
cakßur unmîlitaµ yena tasmai Ωrî-gurave nama˙

1) I offer my respectful obeisances unto my spiritual master, who has opened my

eyes, which were blinded by the darkness of ignorance, with the torchlight of
knowledge.

Ωrî-caitanya-mano-'bhî߆aµ sthåpitaµ yena bhütale

svayaµ rüpa˙ kadå mahyaµ dadåti sva-padåntikam

2) ¸rî Rüpa Gosvåmî has manifested the inner desire of ¸rî Caitanya Mahåprabhu
within this world. When will he mercifully give me the shelter of his lotus feet?

Ωrî-guru-cara∫a-padma, kebala-bhakati-sadma,
bandoõ mui såvadhåna mate
jåõhåra prasåde bhåi, e bhava toriyå jåi,
k®ß∫a-pråpti hoy jåhå ha'te

3) The guru's lotus feet are the abode of pure bhakti; therefore, with utmost care and
attention, let me offer my respectful obeisances unto him. O brother, by the mercy
of ¸rî Guru one can cross the ocean of material existence and attain ¸rî K®ß∫a.

guru-mukha-padma-båkya, h®doye koriyå aikya,

år nå koriho mane åΩå
Ωrî-guru-cara∫e rati, ei se uttamå-gati,
je prasåde püre sarva åΩå

4) Without considering any other thought, let us accept the words which emanate
from the guru's lotus-like mouth as our very life. Undivided attraction for his lotus
feet culminates as the highest goal of life, because by his mercy all desires become
fulfilled.

cakhu-dån dilo jei, janme janme prabhu sei,

dibya-jñån h®de prakåΩito
prema-bhakti jåhå hoite, abidyå-binåΩa jåte,
bede gåy jåõhåra carito

5) The person who bestows the gift of divine vision and implants transcendental
knowledge within the heart remains my prabhu life after life. All the Vedas sing
of his glories because through him prema-bhakti manifests to destroy all ignorance.

Ωrî-guru karu∫å-sindhu, adhama-janåra bandhu,

lokanåth lokera jîbana
hå! hå! prabhu! koro dayå, deho more pada-chåyå,
ebe jaΩa˙ ghußuk tri-bhubana

6) The guru is an ocean of compassion and friend of the fallen. O Gurudeva! ¸rî
Lokanåtha!1 You are the life of your surrendered disciples. Hå hå Prabhu! Please
be merciful and give me the shelter of your lotus feet; let your glories be known
throughout the three worlds.

Vaiß∫ava-k®på and the Gift of ¸rî Rüpa and ¸rî Sanåtana

baiß∫aba-cara∫a-re∫u, bhüßa∫a koriyå tanu,

jåhå hoite anubhava hoy
mårjan hoy bhajan, sådhu-saõge anukkha∫,
ajñån abidyå paråjoy

7) Those persons who are able to apply the dust from the feet of the Vaiß∫avas as a
bodily ornament will be awarded with anubhava (genuine spiritual insight). Bhaja-
na means cleansing of the heart, and when combined with constant sådhu-saõga,
all ignorance will be overcome.

jaya sanåtana-rüpa, prema-bhakti-rasa-küpa,

jugala-ujjvala-maya tanu
jåõhåra prasåde loka, påsarilo sarva Ωoka,
praka†ilo kalpa-taru janu

1 Narottama dåsa Êhåkura's dîkßå-guru's name was ¸rî Lokanåtha. In more general terms, the
word Lokanåtha may also mean the guru who descends as the lord of his disciples.
8) All glories to you, ¸rî Rüpa and ¸rî Sanåtana, for you are reservoirs of prema-
bhakti-rasa which is directed to the lustrous yugala forms of ¸rî ¸rî Rådhå-Govinda.
By your mercy, a desire tree has been brought to this world which can relieve the
distress of all people.

prema-bhakti-rîti jata, nija-granthe subekata,

likhiyåchen dui mahåΩoy
jåhåra Ωrava∫a haite, parånanda hoy cite,
jugala-madhura-rasåΩroy

9) The two of you have elaborately explained the essence of prema-bhakti through
your numerous writings. From hearing such words, one's mind may become the
shelter of yugala-madhura-rasa and thus float in premånanda.

jugala-kiΩora-prema, lakkhabå∫a jeno hema,

heno dhana prakåΩilo jåõrå
jaya rüpa sanåtana, deho more sei dhana,
se ratana mora gale hårå

10) Yugala-kiΩora-prema is pure like gold which has been remelted one hundred
thousand times. Jaya ¸rî Rüpa! Jaya ¸rî Sanåtana! You have manifested this
wealth within the world. Please award me this treasure, and I shall wear it as a
jeweled locket around my neck.

Ûuddha-bhakti-tattva

bhågavata-Ωåstra-marma, naba-bidha-bhakti-dharma,
sadåi koribo su-sebana
anya-devåΩroy nåi, tomåre kahilo bhåi,
ei tattva parama bhajana

11) I will always engage in sevå within the nine types of k®ß∫a-bhakti, which are in
harmony with the conclusions presented in the Bhågavatam and other Vaiß∫ava
Ωåstras. O brother, don't seek the shelter of any other devatå, for exclusive service to
K®ß∫a is the cause of Ωuddha-bhakti.

sådhu-Ωåstra-guru-båkya, h®doye koriyå aikya,

satata bhåsibo prema-måjhe
karmî jñånî bhakti-hîna, ihåke koriyå bhina,
narottama ei tattva gåje
12) Let us all consider within our hearts the versions of guru, sådhu, and Ωåstra to be
one and the same, and thus always float within the mellow of prema-bhakti. Avoid-
ing the karmîs, jñånîs and persons devoid of bhakti, ¸rî Narottama dåsa ˇhåkura nar-
rates this tattva.

anyåbhilåßitåΩünyaµ jñåna-karmådy-anåv®tam
ånukülyena k®ß∫ånuΩîlanaµ bhaktir uttamå

“One should render transcendental loving service to the Supreme Lord

K®ß∫a favorably and without desire for material profit or gain through fruitive ac-
tivities or philosophical speculation. That is called pure devotional service.”
(Bhakti-rasåm®ta-sindhu 1.1.11)

anya abhilåßa chå®i, jñåna-karma parihari,

kåyamane koribo bhajana
sådhu-saõge k®ß∫a-sebå, nå püjibo debî debå,
ei bhakti parama kåra∫a

13) Giving up all desires for the path of jñåna and karma, I shall engage my mind
and body in bhajana. In the association of the Vaiß∫avas, K®ß∫a's sevå should be
performed without the worship of any other deva or devî. This is the cause of para-
ma-bhakti.

mahåjaner jei patha, tåte habo anurata,

pürbåpara koriyå bicåra
sådhana-smara∫a-lîlå, ihåte nå koro helå,
kåyamane koriyå su-såra

14) Let us follow the path outlined by the mahåjanas, carefully examining the ver-
sions they have delineated in both past and present. In our daily performance of
sådhana, we must not neglect lîlå-smara∫a, for devotional activities should be per-
formed with the mind as well as the body.

asat-saõga koro tyåga, chå®a anya anuråga,

karmî jñånî parihari düre
kebala bhakata-saõga, prema-kathå rasa-raõga,
lîlå-kathå braja-rasa-pure
15) Let us abandon all forms of asat-saõga, other unnecessary attachments, and the
company of karmîs and jñånîs. Then, in the association of sincere bhaktas, just dis-
cuss the pleasurable mellows of prema-bhakti found in vraja-lîlå-kathå.

jogî nyåsî karmî jñånî, anya-deba-püjak dhyånî,

iha loka düre parihari
dharma karma du˙kha Ωoka, jebå thåke anya joga,
chå®i bhaja giri-bara-dhårî

16) Furthermore, the yogîs, måyåvådî-sannyåsîs, karmîs, jñånîs, worshippers of other

devatås, and those who meditate on the impersonal Brahman can also be kept at a
distance. Other forms of dharma and fruitive activities, what to speak of all types of
material distress or lamentation, should similarly be left behind. In this way,
simply worship Giridhårî!

tîrtha-jåtrå pariΩrama, kebala manera bhrama,

sarva-siddhi gobinda-cara∫a
d®∂ha biΩvås h®de kori, mada måtsarjya parihari,
sadå koro ananya-bhajana

17) The great endeavor and fatigue involved in visiting numerous holy tîrthas only
confuses the mind, for all perfection can be attained by simply worshipping ¸rî
Govinda's lotus feet. Maintain firm faith and don't become overwhelmed by intoxi-
cating false pride and envy. Rather, always perform one-pointed bhajana.

k®ß∫a-bhakta-aõga heri, k®ß∫a-bhakta-saõga kori,

Ωraddhånvita Ωraba∫a kîrtana
arcana smara∫a dhyåna, naba-bhakti mahåjñåna,
ei bhakti parama kåra∫a

18) Behold the forms of the k®ß∫a-bhaktas and take their association. In this way,
with faith perform Ωrava∫a, kîrtana, arcana, smara∫a, meditation on K®ß∫a's lotus feet,
and the other prescribed forms of sevå, for these nine process constitute the very
cause of bhakti.

h®ßîke gobinda-sebå, nå püjibo debî-debå,

ei ta ananya-bhakti-kathå
år jata upålambha, biΩeßa sakali dambha,
dekhite lågaye mane byathå
19) With all of the senses, perform govinda-sevå and omit the püjå of the devîs and
devas. This is the meaning of unalloyed bhakti. Any other activities will simply
bring sorrow. It is especially painful to the heart to see false pride being displayed.

Practical Sense Control

h®ßîke gobinda-sebå, nå püjibo debî-debå,

ei ta ananya-bhakti-kathå
år jata upålambha, biΩeßa sakali dambha,
dekhite lågaye mane byathå

20) Within the body remain all of the impulses of the senses, and no one is exempt
from their pressure. Even after having heard of the perils of sense enjoyment and
having understood it within the heart, still everyone is bound by the senses and
cannot check their influence.

kåma krodha lobha moha, mada måtsarjya dambha-saha,

sthåne sthåne niyukta koribo
ånanda kori h®doy, ripu kori paråjoy,
anåyåse gobinda bhajibo

21) I shall engage lust, anger, greed, fascination (illusion), intoxicating pride, envy
and arrogance in their proper places. In this way I shall overcome the degradation
of the senses and easily perform govinda-bhajana with an overjoyed heart.

k®ß∫a-sebå kåmårpa∫e, krodha bhakta-dveßi-jane,

lobha sådhu-saõge hari-kathå
moha i߆a-låbha bine, mada k®ß∫a-gu∫a-gåne,
niyukta koribo jathå tathå

22) Lust may be employed in working for K®ß∫a, and anger directed toward those
who are envious of His devotees. Greed should be focused on hearing hari-kathå in
the association of sådhus, and one should be fascinated only by the hope of attain-
ing one's i߆a-devatå. Become intoxicated by singing the glories of K®ß∫a's qualities,
and in all these ways gradually bring the senses under control.

anyathå svatantra kåma, anarthådi jåra dhåma,

bhakti-pathe sadå deyo bhaõga
kibå bå korite påre, kåma krodha sådhakere,
jadi hoy sådhu-janår saõga
23) On the other hand, if unbridled lust is not checked, many types of anarthas will
arise which will always offer impediments on the path of bhakti. If possible, the
sådhaka should always try and control the influences of lust and anger in the asso-
ciation of devotees.

krodhe bå nå kore kibå, krodha-tyåga sadå dibå,

lobha moha ei ta kathana
choy ripu sadå hîna, koribo maner adhîna,
k®ß∫a-candra koriyå smara∫a

24. Better yet, try to never become angry, for the impulse of anger should always
be given up. In this way, greed and illusion should also be discarded. The forces of
the six senses are always of a lower nature, so therefore bring them under the con-
trol of your mind and perform smara∫a of K®ß∫acandra.

åpani palåbe saba, Ωuniyå gobinda-raba,

siµha-rabe jeno kari-ga∫a
sakala bipatti jåbe, mahånanda sukha påbe,
jåra hoy ekånta bhajana

25. If one hears govinda-kîrtana, the allurements of his senses will automatically flee
on their own accord, just as the elephants all disperse on hearing the roar of a lion.
All difficulties will cease and great joy will be gained by anyone who performs
ekånta-bhajana (one-pointed devotion).

Ekånta-bhakti

åpani palåbe saba, Ωuniyå gobinda-raba,

siµha-rabe jeno kari-ga∫a
sakala bipatti jåbe, mahånanda sukha påbe,
jåra hoy ekånta bhajana

26. Never strive for temporary and illusory goals such as låbha, püjå and prati߆hå
(profit, adoration and distinction). Rather, always contemplate ¸rî Govinda's lotus
feet. In this way, great happiness will be gained and prema-bhakti will be awakened.
 asat-sa∫ga ku†inå†i, chå®a anya paripå†i,
anya-debe nå koriho rati
åpana åpana sthåne, pirîti sabåi †åne,
bhakti-pathe pa®aye bigati

27. Don't allow yourself to become involved in dishonest dealings and fault-find-
ing; and what is the use of developing unrelated skills? It is also not necessary to
develop attachment for various devatås. Mundane love and affection, in some case
or another, affects everyone. As a result of this, one may lose his footing on the
path of k®ß∫a-bhakti.

åpana-bhajana-patha, tåhe habo anurata,

i߆a-deba-sthåne lîlå-gåna
nai߆hika bhajana ei, tomåre kahinu bhåi,
hanumån tåhåte pramå∫a

28. Be constantly engaged on the path of bhajana, and in the presence of your i߆a-
devatå, sing of the glories of His various pastimes. O brother, this is the nature of
regulated bhajana of which ¸rî Hanumån is an ideal example.

Ωrî-nåthe jånakî-nåthe cåbheda˙ paramåtmani

tathåpi mama sarvasvaµ råma˙ kamala-locana˙

29. “Even though the Lord of Vaiku∫†ha, the Lord of Jånakî, and the Lord of the
Heart are identical, still I consider the lotus-eyed Råma as my all-in-all.”

debaloka, pit®loka, påya tårå mahå-sukha,

sådhu sådhu bole anukkha∫a
jugala bhajaye jåõrå, premånande bhåse tåõrå,
tåõdera nichani tri-bhuvana

30. In the heavenly abodes and the planets of the forefathers there is no doubt a
high standard of pleasure to be experienced. The sådhus say, however, that those
who worship yugala Rådhå-K®ß∫a may float in premånanda, and these bhaktas are
worshipable all throughout the three worlds.

p®thak åbåsa-joga, du˙khamoy bißa-bhoga,

braja-båsa gobinda-sebana
k®ß∫a-kathå k®ß∫a-nåma, satya satya rasa-dhåma,
braja-loka-saõge anukkha∫a
31. Why waste time with different forms of yoga? Also, engaging in material sense
gratification simply creates distress. Rather one should reside in Vraja and per-
form sevå to Govinda. K®ß∫a's name and K®ß∫a's kathå are truly abodes of transcen-
dental relish. Let me always reside in the company of the Vrajavåsîs, constantly
hearing and chanting these glories.

sadå sebå-abhilåßa, mane kori biΩoyåsa,

sarvathåi hoiyå nirbhoy
narottama dåsa bole, pa®inu asat-bhole,
paritrå∫a koro mahåΩoy

32. With steady faith, and being free from fear, always maintain a strong desire
for rådhå-k®ß∫a-sevå. Narottama dåsa says, “I have fallen into a degraded conscious-
ness. O K®ß∫a, please deliver me from this condition.”

Åtma-nivedana

tumi ta dayåra sindhu, adhama-janåra bandhu,

more prabhu! koro abadhåna
pa®inu asat-bhole, kåma-timiõgile gile,
ohe nåtha! koro paritrå∫a

33. You are an ocean of compassion and the friend of the fallen. O Prabhu, please
hear my entreaty: “Due to impure mentality I have been devoured by the whale of
lust; O Lord, please rescue me.”

jåbat janama mora, aparådhe hoinu bhora,

nißkapa†e nå bhajinu tomå
tathåpiha tumi gati, nå chå®iha prå∫apati,
mora sama nåhika adhamå

34. From the time of my birth I have simply performed aparådhas one after the oth-
er, and for this reason I have not been able to worship You without other motives.
Nevertheless, You still remain the goal of my life. I pray that You, the Lord of my
heart, will not kick me away, for there is no person so fallen as I.

patita-påbana nåma, ghoßa∫å tomåra Ωyåma,

upekhile nåhi mora gati
 jadi hoi aparådhî, tathåpiha tumi gati,
satya satya jeno satî-pati

35. O ¸yåmasundara, You are known to be Patita-påvana, the savior of the fallen. If
You wait any longer, what shall be my destination? Even though I am an offender,
still You truly remain my only shelter, just as the husband is the only shelter for a
chaste wife.

tumi ta parama debå, nåhi more upekhibå

Ωuno Ωuno prå∫era îΩvara
jadi kori aparådha, tathåpiha tumi nåtha,
sebå diyå koro anucara

36. You are the Supreme Deva, so please don't neglect me. Hear me, O Prå∫îΩvara!
Even if I should happen to make an aparådha, still You remain my Lord. Please
give me some little sevå, and make me Your own servant.

kåme mora hata cita, nåhi måne nija-hita,

manera nå ghuce durbåsanå
more nåtha aõgîkuru, tumi båñchå-kalpa-taru,
karu∫å dekhuka sarba-janå

37. My intelligence has been stolen by lust and therefore I cannot accept what is
good for my own well-being. In this way my mind cannot give up its ill-motivated
desires. O Lord, please accept me as well as all others, for You are a desire tree of
mercy.

mo samo patita nåi, tri-bhubane dekho cåi,

narottama-påbana nåm dhara
ghußuka saµsåre nåm, patita-påbana Ωyåm,
nija-dåsa koro giri-dhara

38. There is no person so fallen as me. Within these three worlds let Your name
become known as “Narottama-påvana”--- the savior of Narottama. O Patita-påvana
¸yåma! O Giridhårî! Please take away my material attachments and make me
Your servant.

narottama ba®o du˙khî, nåtha more koro sukhî,

tomåra bhajana-saõkîrtane
antaråya nåhi jåya, ei ta parama bhoya,
 nibedana koroõ anukkha∫e

39. Narottama is very unhappy. O Lord, please make him happy through Your bha-
jana and saõkîrtana. He is not able to enter into Your bhajana internally and for this
reason has become fearful and prays to You constantly.

åna kathå åna byathå, nåhi jeno jåõ tathå,

tomåra cara∫a-sm®ti-måjhe
abirata abikala, tuwå gu∫a kala kala,
gåi jeno satera samåje

40. I pray that other subject matters or distresses will not be able to touch me as I
meditate on Your lotus feet. From moment to moment, at all times, let me sing
Your glories in the way a chaste wife praises the good qualities of her husband.

anya brata anya dåna, nåhi koroõ bastu-jñåna,

anya-sebå anya-deba-püjå
hå! hå! k®ß∫a! boli boli, be®åbo ånanda kori,
mane mora nahe jeno dujå

41. I never consider other forms of austerity or charity to be important, what to

speak of other forms of sevå or worship to other devas. Hå! Hå! K®ß∫a! Roaming
here and there I call out Your name without any other thought in mind.

Yugala-bhajana-ni߆ha

jîbane mara∫e gati, rådhå-k®ß∫a prå∫a-pati,

doõhåra pirîti-rasa-sukhe
jugala-saõgati jåõrå, mora prå∫a gale hårå,
ei kathå rahu mora buke

42. Either in life or in death, my goal remains in achieving Rådhå and K®ß∫a, the
Lords of my life. Their yugala-prema-rasa is the source of my happiness. Those per-
sons who worship the Divine Couple remain like a necklace placed around my
very life's force. These words I truly speak from the core of my heart.

jugala-cara∫a-sebå, ei dhana more dibå,

jugalei manera pirîti
jugala-kiΩora-rüpa, kåma-rati-ga∫a-bhüpa,
 mane rahu o lîlå-kirîti

43. Yugala-cara∫a-sevå is what I want. O Lord, please award me with this treasure, for
it is what my mind craves for. The yugala forms of Rådhå-K®ß∫a in Their kiΩora age
are the personification of transcendental kåma and amorous pastimes. Let my
mind be fixed on those jewel-like lîlås.

daΩanete t®∫a dhori, hå! hå! kiΩora kiΩorî,

cara∫åbje nibedana kori
braja-råj-kumåra Ωyåma, b®ßabhånu-nandinî nåma,
Ωrî-rådhikå råmå-manohårî

44. Taking a straw between my teeth I call out “Hå! Hå! KiΩora-kiΩorî!” and sur-
render myself at Their lotus feet. O Vraja-råja-kumåra ¸yåmasundara! O
V®ßabhånu-nandinî ¸rî Rådhikå, the most attractive of all beautiful young women!

kanaka-ketakî råi, Ωyåma marakata-kåi,

darapa-darapa koru cüra
na†abara-Ωiroma∫i, na†inîra Ωikhari∫î
duõhu gu∫e duõhu mana jhura

45. ¸rîmatî Rådhårå∫î's bodily color resembles a golden ketakî flower, and ¸yåma-
sundara is effulgent like an emerald gem stone. Anyone's false pride is instantly
destroyed by his viewing Your lustrous forms. O Rådhå and K®ß∫a, You are the
crown jewels of all attractive dancers, and Your minds are completely captivated
by each other's endless qualities.

Ωrî-mukha sundara-bara, hema-nîla-kånti-dhara,

bhåba-bhüßa∫a koru Ωobhå
nîla-pîta-båsa-dhara, gaurî-Ωyåma manohara,
antarera bhåbe duõhe lobhå

46. Your bluish and golden faces are most attractive, brightly effulgent, and further
decorated by divine emotions. Your dresses are similarly of a deep blue and bright
yellow color. O Gaurî! O ¸yåma! Your moods and movements steal away my
mind and increase my thirst for You.

åbhara∫a ma∫i-moy, prati aõge abhinoy,

tachu påya narottama koy
dibå-niΩi gu∫a gåõ, parama ånanda påõ,
 mane ei abhilåßa hoy

47. Your bodies are decorated with jewelled ornaments, and every limb expresses
drama. The fallen Narottama dåsa thus narrates Your description. Everywhere, in
all places and circumstances, let me sing of Your glories, for this will give me di-
vine happiness. I have no other desire remaining in my heart.

A Glimpse of Rågånuga-bhakti

rågera bhajana patha, kahi ebe abhimata,

loka-beda-såra ei bå∫î
sakhîra anugå hañå, braje siddha-deha påñå,
sei bhåbe ju®åbe parå∫î

48. It is the verdict of the Vedas, the Vaiß∫avas, and myself as well that the path of
rågånugå-bhajana is the essence of everything. Following the moods of the Vraja go-
pîs we shall attain a siddha-deha in V®ndåvana; in this way, our hearts' desires will
become completely fulfilled.

rådhikåra sakhî jata, tåhå bå kahibo kata,

mukhya sakhî koriye ga∫ana
lalitå biΩåkhå tathå, sucitrå campakalatå,
raõgadebî sudebî kathana

tuõgabidyå indurekhå, ei a߆a sakhî lekhå,

ebe kahi narma-sakhî-ga∫a
rådhikåra sahacarî, parama-pre߆ha nåma dhari,
prema-sebå kore anukkha∫a

49-50. Let me now speak briefly of the names of some of ¸rî Rådhikå's major sakhîs.
In the a߆a-sakhî group there are Lalitå, ViΩåkhå, Citrå, Campakalatå, Raõgadevî, Su-
devî, Indulekhå and Tuõgavidyå. These eight chief gopîs are known as the parama-
pre߆ha-sakhîs and are constant companions of ¸rîmatî Rådhårå∫î. They perform
sevå constantly.

sama-snehå, bißama-snehå, nå koriho dui lehå,

kahi måtra adhika-snehå-ga∫a
nirantara thåke saõge, k®ß∫a-kathå lîlå-raõge,
narma-sakhî ei saba jana
51. All of the sakhîs should not be grouped into one category, as some have more af-
fection for K®ß∫a than Rådhå, and vice versa. Let me always remain with them
discussing k®ß∫a-lîlå-kathå, for these are the priya-narma-sakhîs (mañjarîs).

Ωrî-rüpa-mañjarî såra, Ωrî-rati-mañjarî åra,

labaõga-mañjarî mañjulålî
Ωrî-rasa-mañjarî-saõge, kasturikå-ådi raõge,
prema-sebå kore kutühalî

52. Now let me speak the names of Rådhårå∫î's closest mañjarîs (the priya-narma-sak-
hîs) who engage in prema-sevå constantly. First there is ¸rî Rüpa Mañjarî, then ¸rî
Rati Mañjarî, Labaõga Mañjarî, and Mañjulålî Mañjarî. There are also ¸rî Rasa
Mañjarî, ¸rî Kastü¸rî Mañjarî and many others accompanying them who add to
the festivity of prema-sevå.

e-saba anugå hañå, prema-sebå labo cåñå,

iõgite bujhibo saba kåje
rüpe gu∫e ∂agamagi, sadå habo anurågî,
basati koribo sakhî-måjhe

53. I follow in the footsteps of all these sakhîs and mañjarîs, and request them sub-
missively for a chance to perform prema-sevå. I will become so much in tune with
them that I will be able to understand what to do by their subtle gestures alone. In
this way, becoming completely overwhelmed by Rådhå-K®ß∫a's forms and quali-
ties, in deep thirst for sevå let me reside in the company of the sakhîs.

b®ndåbane dui-jana, caturddike sakhî-ga∫a,

samaya bujhiyå rahe sukhe
sakhîra iõgita habe, cåmara ∂hulåbo kabe,
tåmbula jogåbo cåõda-mukhe

54. This Divine Couple resides in V®ndåvana, and They are always surrounded by
Their sakhîs and mañjarîs. At the appropriate times for particular sevås, let me re-
main with Them and happily render service. When shall that day come when I
shall receive the order from these sakhîs to fan Rådhå and K®ß∫a with a cåmara, or
offer pån to Their moonlike faces?
 jugala-cara∫a sebi, nirantara ei bhåbi,
anuråge thåkibo sadåya
sådhane bhåbibo jåhå, siddha-dehe påbo tåhå,
råga-pathera ei se upåya

55. Within my mind I always contemplate serving the lotus feet of Rådhå and
K®ß∫a, and I will always remain enthused in this regard. All of the sådhaka's life-
long desires for direct sevå to the Lord will be fulfilled at the time of receiving a sid-
dha-deha, for this is the method for those who tread the path of rågånugå-bhakti.

sådhane je dhana cåi, siddha-dehe tåhå påi,

pakkåpakka måtra se bicåra
påkile se prema-bhakti, apakke sådhana-rîti,
bhakati-lakkha∫a tattva-såra

56. The spiritual wealth that one desires to achieve by practicing sådhana will be at-
tained at the time of receiving a siddha-deha. The only consideration is the ripening
process. Through culturing sådhana-bhakti in accordance with the correct versions
found in the Ωåstras, prema-bhakti will naturally develop.

narottama-dåse koy, ei jeno mora hoy,

braja-pure anuråge båsa
sakhî-ga∫a-ga∫anåte, åmåre ga∫ibe tåte,
tabahuõ püribe abhilåßa

57. Narottama dåsa says, “Let me reside with deep attachment in the land of Vraja.
Whenever I am counted as a member of the group of sakhîs, all of my desires will
become fulfilled.”

sakhînåµ saõginî-rüpåm
åtmånaµ våsanåmayîm
åjñå-sevåparåµ tat tat
k®pålaõkåra-bhüßitåm

58. “The sådhaka should meditate on his/her own form to be that of a beautiful and
youthful kiΩorî-gopî. This form is situated as a saõginî, or constant companion of the
other sakhîs, and by getting their orders is enthusiastic to perform sevå to ¸rî ¸rî
Rådhå-Mådhava. This form, which is created from the desire of the sådhaka,
should also be contemplated upon as being dressed and decorated similar to the
other gopîs (with the prasådî outfits and ornaments previously worn by ¸rîmatî
Rådhårå∫î).” (From Gaura-govindårcana-smara∫a-paddhati by Dhyånacandra Gosvå-
mî)

k®ß∫aµ smaran janañcåsya

pre߆haµ nija-samîhitam
tat tat kathå-rataΩ cåsau
kuryådvåsaµ vraje sadå

59. “One should live in Vraja and perform smara∫a or remembrance of K®ß∫a
along with His dearest V®ndåvana associates (particularly those associates who
serve in a way similar to the way in which the sådhaka himself aspires to serve).
One should also constantly discuss the topics concerning those particular devotees
in relation to K®ß∫a.” (Bhakti-rasåm®ta-sindhu 2.294)2

•Note: for a further explanation of verses 48-59, see Appendix.

Topics of Contemplation for Arousing Prema-bhakti

jugala-cara∫e prîti, parama ånanda tathi,

rati prema-maya-parabandhe
k®ß∫a-nåma rådhå-nåma, upåsanå rasa-dhåma,
cara∫e pa®iyå parånande

60. Prîti (divine love) directed to serving in the wake of Rådhå-K®ß∫a's amorous pre-
mamayî pastimes is a source of unparalleled happiness. The names of both Rådhå
and K®ß∫a are the abode of all transcendental rasa. I fall at Their feet in divine ec-
stasy.

manera smara∫a prå∫a, madhura madhura nåma,

jugala-bilåsa sm®ti-såra
sådhya sådhana ei, ihå boi åra nåi,
ei tattva sarva-siddhi-såra

61. Chanting these sweet names and practicing smara∫a in the mind is my very
life. This rådhå-k®ß∫a-yugala-vilåsa (amorous pastimes) forms the essence of all
forms of smara∫a. In all processes for attaining the goal of life, plus the goal itself,
2 In the commentaries of both ¸rî Jîva Gosvåmî and ¸rî ViΩvanåtha Cakravartî it is stated that if
it is not possible to physically reside in Vraja, then the sådhaka should daily practice residing
there mentally.
this tattva forms the kernel of all regulative principles.

jalada-sundara-kånti, madhura madhura bhåti,

baidagadhi-abadhi subeΩa
pîta-basana-dhara, åbhara∫a ma∫i-bara,
mayüra-candrikå koru keΩa

m®gamada candana, kuõkuma bilepana,

mohana mürati tiribhaõga
nabîna-kusumåbalî, Ωrî-aõge Ωobhaye bhåli,
madhu-lobhe phire matta-bh®õga

62--63. K®ß∫a's madhura-rüpa is like a brightly effulgent dark cloud, and His witty
personality is the very limit of all cleverness. He is dressed in yellow garments
and numerous jewelled ornaments, and His hair is topped by an array of peacock
feathers. K®ß∫a's body is further anointed with musk, candana and kuõkuma, and
His threefold-bending form steals away our minds. He is also decorated with beau-
tiful flower garlands surrounded by darting intoxicated bumble-bees who are ever
anxious for tasting honey.

îßat madhura-smita, baidagadhi-lîlåm®ta,

lubadhala braja-badhü-b®nde
cara∫a-kamalopara, ma∫imoya nüpura,
nakha-ma∫i jeno båla-candre

64. K®ß∫a manifests a sweet and delicate smile as His nectar-saturated lîlås cleverly
unfold and entice the hearts of the Vraja gopîs. Placed around K®ß∫a's lotus feet are
jewelled ankle bells, and the effulgence from the gem-like nails on His toes are
like moonbeams.

nüpura-maråla-dhvani, kula-badhü marålinî,

Ωuniyå rahite nåre ghare
h®doye bå®aye rati, jeno mile pati satî,
kulera dharama gelo düre

65. Hearing the charming sound of K®ß∫a's ankle bells (which is like the calling
of a male swan), the female-swanlike Vraja gopîs are unable to remain in their
homes. As the gopîs' deep attachment for K®ß∫a increases, they go to meet Him in
the way a chaste wife unites with her husband. In this way, their so-called religion
based on the morals of society fades into the distance.
 gobinda-Ωarîra satya, tåõhåra sebaka nitya,
b®ndåbana-bhümi tejomoy
tribhubana-Ωobhå-såra, heno sthåna nåhi åra,
jåhåra smara∫e prema hoy

66. ¸rî Govinda's transcendental body is eternal, and so are those of His devotees.
Furthermore, the land of V®ndåvana is also filled with divine resplendence. With-
in the three worlds there can be found no other such enchanting abode as this, for
simply in remembering V®ndåvana, prema can become aroused.

Ωîtala-kira∫a-kara, kalpataru-gu∫adhara,
taru-latå choy ®tu sebå
gobinda ånandamoy, nika†e banitåcoy,
madhura bihåra atiΩobhå

67. The cooling moonbeams, the wish-fulfilling desire trees, the flower vines and
creepers, as well as the six seasons of the forest all create the setting for Govinda
and the gopîs to enact their madhura-v®ndåvana-vihåra pastimes, which are simply
captivating to the eyes.

brajapura-banitåra, cara∫a-åΩraya såra,

koro mana ekånta koriyå
anya bola ga∫∂agola, nå Ωuniha ütarola,
råkha prema h®daye bhariyå

68. To take shelter at the lotus feet of the Vraja gopîs is the essence of all religious
principles. O mind, you please do so without deviation. Any other opposing argu-
ments simply create a disturbance, so just ignore them and keep prema illuminat-
ing within your heart.

External Renunciation for Internal Realization

påpa-pu∫yamoy deha, sakali anitya eha,

dhana jana saba michå dhandha
marile jåibe kothå, ihåte nå påo byathå,
tabu niti koro kårjya manda

69. The material body is created as a result of one's past pious and sinful activities,
and it is only temporary. Similarly, having great wealth and many followers is
also of no real meaning. Who knows where we shall end up at the time of death?
Yet, without considering our future pain, we regularly engage in degrading activi-
ties.

råjåra je råjyapå†a, jeno nå†uyåra nå†a,

dekhite dekhite kichu noy
heno måyå kore jei, parama îΩvara sei,
tåõre mana sadå koro bhoy

70. A king in his royal lifestyle is like an actor performing a drama. The perfor-
mance may be viewed again and again, but the audience always knows the actor
is pretending. Such king-like persons are always filled with fear by the Supreme
Lord's måyå potency.

påpe nå koriho mana, adhama se påpî-jana,

tåre mui düre parihari
pu∫ya je sukhera dhåma, tåra nå laiha nåma,
pu∫ya mukti dui tyåga kori

71. O mind, you please give up all sinful activities, for those who don't do so are
surely fallen. Just please always avoid such demonic persons. Auspicious fruitive
activities, which are the source of material happiness, and the desire for imperson-
al liberation may also be abandoned.

prema-bhakti-sudhå-nidhi, tåhe ∂uba nirabadhi,

åra jata khåranidhi-pråya
nirantara sukha påbe, sakala santåpa jåbe,
paratattva kahinu upåya

72. Rather you should dive into the ambrosia-filled ocean of prema-bhakti, for every-
thing else may be compared to poison. In this way, happiness will always prevail
and all suffering will subside. This is the way of understanding the divine sci-
ence.

anyera paraΩa jeno, nåhi hoy kadåcana,

ihåte haibe såbadhåna
rådhå-k®ß∫a-nåma-gåna, ei se parama dhyåna,
åra nå koriho paramå∫a

73. Be careful when mixing with worldly persons, for the touch of others can often
be compared with the smearing of mud on one's pure character. Always chant
and sing the names and glories of Rådhå-K®ß∫a, for this is the highest form of
meditation. There is no necessity for providing further evidence for this process.

karmî jñånî michå-bhakta, nå habe tåte anurakta,

biΩuddha bhajana koro mana
braja-janera jei rîta, tåhåte ∂ubåo cita,
ei se parama tattva-dhana

74. Give up your attachment to the karmîs, jñånîs and the insincere bhaktas as well.
O mind, just concentrate on performing pure bhajana by submerging yourself in
following the moods and mellows of the eternal residents of Vraja. This constitutes
the greatest wealth of knowledge.

Yugala-kiΩora Åsakti

prårthanå koribe sadå, Ωuddha-bhåbe prema-kathå,

nåma mantre koriyå abheda
nai߆hika koriyå mana, bhaja råõgå Ωrî-cara∫a,
påpa-granthi habe pariccheda

75. I remain praying always to hear such prema-kathå in a pure way. I consider the
holy name and the mantras received at the time of initiation to be nondifferent. In
this way I shall regulate my mind to perform bhajana at Rådhå-K®ß∫a's crimson lo-
tus feet, thus cutting the knots of all sinful activity.

rådhå-k®ß∫a-sebana, ekånta koriyå mana,

cara∫a-kamala boli jåõ
doõhår nåma-gu∫a Ωuni, bhakta-mukhe puni puni,
parama ånanda sukha påõ

76. O mind, perform sevå to Rådhå and K®ß∫a with single one-pointed determina-
tion, giving all praise to Their lotus feet. Hearing Their names and qualities again
and again from the lips of the bhaktas, I achieve divine happiness.

hemagaurî-tanu råi, åõkhi daraΩana cåi,

rodana koribo abhilåße
jaladhara ∂hara ∂hara, aõga ati manohara,
rüpete bhubana parakåße

77. I cry out to ¸rîmatî Rådhårå∫î, for my eyes yearn to see Her beautiful golden
form. And that graceful, dark, raincloud-hued form which K®ß∫a has manifested
on this earth simply steals my mind away.

sakhî-ga∫a cåripåße, sebå kore abhilåße,

je sebå parama sukha dhare
ei mane åΩå mora, aiche rase hañå bhora,
narottama sadåi bihare

78. Surrounding Rådhå and K®ß∫a in all directions are the sakhîs and mañjarîs,
whose only desire is to serve Their lotus feet. This sevå offers the highest form of
pleasure imaginable.

rådhå-k®ß∫a koro dhyåna, svapane nå bolo åna,

prema binå åra nåhi cåõ
jugala-kiΩora-prema, jeno lakhabå∫a-hema,
årati-pirîti-rase dhyåõ

79. So, even while dreaming, only meditate on Rådhå and K®ß∫a, and except for
prema-bhakti, never desire any other thing. The prema of ¸rî ¸rî Yugala KiΩora-kiΩorî
is purer than gold which has been remelted one hundred thousand times. Always
remain absorbed in contemplating this deeply emotional and love-saturated form
of rasa.

jala binu jeno mîna, du˙kha påya åyuhîna,

prema binu ei mata bhakta
cåtaka jalada gati, emati premera rîti,
jei jåne sei anurakta

80. When a fish is taken out of water and cast upon the shore, it will suffer greatly
and then soon die. A bhakta who does not yet possess prema should lament his own
situation as being much like this. For the cåtaka bird, the water which falls from
the raincloud is its only form of subsistence. Similarly, this exclusive sense of de-
pendence is the symptom of one who is solely devoted to serving Rådhå and
K®ß∫a.

lubadha bhramara jeno, cakora candrikå teno,

pati-bratå-jana jeno pati
anyatra nå cale mana, jeno daridrera dhana,
ei mata prema-bhakti-rîti
81. The examples of the hungry bee and the flower, the cakora bird and the moon-
beams, and the chaste wife and her husband also may be cited to illustrate the way
the mind of a bhakta is fixed on his worshipable Lord. The nature of prema-bhakti is
like this, for the mind of a pure devotee never wanders to lesser forms of wealth.

Impediments to Avoid

bißaya garala-moy, tåhe måna sukha-coy,

sei sukha du˙kha kori måna
gobinda-bißaya-rasa, saõga koro tåõr dåsa,
prema-bhakti satya kori jåna

82. Sense pleasures are like poison, for the pride and happiness found therein do
not actually give lasting pleasure; rather they lead to distress. So culture the type of
rasa which is related to Govinda, and always remain serving His devotees. In this
way you will surely come to know the truth of prema-bhakti.

madhye madhye åche du߆a, d®ß†i kori hoy ru߆a,

gu∫ahi bigu∫a kori måne
gobinda-bimukha-jane, sphurti nahe heno dhane,
laukika koriyå saba jåne

83. At times you may encounter bad influences which tend to arouse anger. These
pressures can rob one of all good qualities, so it is best not to mix with those who
have turned their backs to ¸rî Govinda. One should deal with all such persons ac-
cording to the custom, but as little as possible.

ajñåna-abhågå jata, nåhi loy sata mata,

ahaõkåre nå jåne åpanå
abhimånî bhakti-hîna, jagamåjhe sei dîna,
b®thå tåra aΩeßa bhåbanå

84. Avoid the ignorant and unfortunate people who fail to take to the divine path,
but at the same time be always free from false pride. Persons who are proud and
devoid of k®ß∫a-bhakti are fallen within this world. What is the use of their endless
stream of thoughts?
 How to Hanker and Thirst

åra saba parihari, parama îΩvara hari,

seba mana prema kori åΩa
eka braja-råja-pure, gobinda-rasika-bare,
karaho sadåi abhilåßa

85. O mind, you please give up all other things and serve the parameΩvara ¸rî Hari
with prema as your only desire. In the house of Vrajaråja Nanda resides the ever-
rasika ¸rî Govinda. Let me always desire only Him.

narottama dåsa kahe, sadå mora prå∫a dahe,

heno bhakta-saõga nå påiyå
abhågyera nåhi ora, michå mohe hainu bhora,
du˙kha rahu antare jågiyå

86. Narottama dåsa says, “My heart is burning constantly for want of such a bhak-
ta's association. There is no one as unfortunate as I, for I have simply passed my
time overcome by illusion. Therefore, internally I remain in sadness.”

bacanera agocara, b®ndåbana lîlå-sthala,

svaprakåΩa premånanda-ghana
jåhåte praka†a sukha, nåhi jarå m®tyu du˙kha,
k®ß∫a-lîlå-rasa anukha∫a

87. ¸rî V®ndåvana is such a place that words can simply not describe its splendor,
for there mahåprema and immense pleasure are self-manifesting. As this ånanda
unfolds, there is no disturbance of unhappiness, old age or death---- only k®ß∫a-lîlå-
rasa continues undisturbed.

rådhå-k®ß∫a duõha-prema, lakhabå∫a jeno hema,

jåhåra hillole rasa-sindhu
cakora-nayana-prema, kåma rati kore dhyåna,
pi¸rîti-sukhera duõhe bandhu

88. The prema between Rådhå and K®ß∫a is spotlessly pure, like gold that has been
remelted one hundred thousand times. This love causes high waves of pleasure to
rise in the ocean of prema-rasa. Let us thirst to taste this prema with our cakora-like
eyes, and meditate on this form of divine kåma and rati, for these two elements are
the close friends of love and happiness.
 rådhikå preyasî-barå, båmadike manoharå,
kanaka-keΩara kånti dhare
anuråge rakta Ωå®î, nîlapa††a manohårî,
ma∫imoy åbhara∫a pare

89. ¸rî Rådhikå and her beloved sakhîs are irresistible to K®ß∫a's mind, but båma in
nature (always in opposition and not easily attainable). The effulgence of their bod-
ies resembles a golden keΩara flower. Their red sårîs represent intense hankering
for K®ß∫a, and their silken deep-blue outer-garments simply steal away the mind.
They are also decorated with many various jewelled ornaments.

karaye locana påna, rüpa lîlå duõha dhyåna,

ånande magana sahaca¸rî
beda-bidhi-agocara, ratana-bedîra para,
seba niti kiΩora-kiΩorî

90. Just drink with your eyes these forms and these lîlås, and sing always of their
glories, absorbed in the happiness of being a female companion of ¸rî Rådhikå.
Beyond and unknown by the rules and regulations found in the Vedas are Yugala
KiΩora-kiΩorî, who are seated on a jewelled siµhåsana. Let us serve Them as a regu-
lar daily practice.

durllabha janama heno, nåhi bhaja hari keno,

ki lågi maraha bhaba-bandhe
chå®a anya kriyå karma, nåhi dekho beda-dharma,
bhakti koro k®ß∫a-pada-dvandve

91. This human form of life is rare, so why have I not worshipped Hari? What
have I gained by dying in the clutches of måyå? Just forget about other forms of ac-
tivity or work, and don't look to the Vedas for religious answers. Simply direct
your bhakti at ¸rî K®ß∫a's two lotus feet.

bißaya bißama gati, nåhi bhaje braja-pati,

k®ß∫a-candra-cara∫a sukha-såra
svarga åra apabarga, saµsåra naraka bhoga,
sarba-nåΩå janama-bikåra

92. Material activities are dangerous, especially for one who does not worship the
Lord of Vraja. Just know that K®ß∫acandra's feet are the essence of happiness. Any
birth taken in the higher planets up to heaven, or down again to the hellish re-
gions, is useless.

dehe nå koriho åsthå, marile je jama Ωåstå,

du˙khera samudra karma-gati
dekhiyå Ωuniyå bhaja, sådhu-Ωåstra-mata jaja,
jugala-cara∫e koro rati

93. Don't attach your faith to the material body, for when you die Yamaråja's pun-
ishment will follow. An ocean of sadness awaits the fruitive actor. After hearing
and seeing all these truths, then perform bhajana, putting into practice the version
of the sådhus and Ωåstras. In this way maintain deep attachment for Yugala Rådhå-
K®ß∫a's lotus feet.

The Unfortunate Persons

jñåna-kå∫∂a karma-kå∫∂a, kebala bißera bhå∫∂a,

am®ta boliyå jebå khåya
nånå joni sadå phire, kadarjya bhakha∫a kore,
tåra janma adha˙påte jåya

94. Someone may cultivate knowledge found in the Vedas, or others may be at-
tached to prescribed Vedic rituals, declaring that here is the source of ambrosia; but
actually this is only the trickery of the illusory energy. In transmigrating from
one type of womb to the next, the jîva addicted to eating only rubbish in the form of
worldly happiness degenerates to lower and lower species of life.

rådhå-k®ß∫e nåhi rati, anya debe bole pati,

prema-bhakti-rîti nåhi jåne
nåhi bhaktira sandhåna, bharame karaye dhyåna,
b®thå tåra e chåra bhåbane

95. Those persons who do not have attachment for Rådhå-K®ß∫a, but regard other
devatås to be their Lord, can never understand the nature of prema-bhakti. For those
who contemplate their material existence only, and have no sight into the world of
k®ß∫a-bhakti, their useless lives are simply wasted in vain.

jñåna, karma kore loka, nåhi jåne bhakti-joga,

nånå-mate hoiyå ajñåna
tåra kathå nåhi Ωuni, paramårtha-tattva jåni,
 prema-bhakti bhakta-ga∫a-prå∫a

96. Most people are only interested in jñåna or karma, and do not care for bhakti-yoga.
Maintaining various opinions, they remain ignorant. Don't listen to the advice of
such persons but rather know for yourself the tattva of divine truth, for prema-bhakti
is the life of the devotees.

Associate with Rasika-bhaktas

agat-byåpaka hari, aja-bhaba-åjñåkårî,

madhura mürati lîlå-kathå
ei tattva jåne jei, parama rasika sei,
tåra saõga koribo sarbathå

97. Lord Hari pervades the whole universe as the director of all existence. However,
His madhura-k®ß∫a-mürti and His lîlå-kathå are special. The one who knows of these
topics is parama-rasika. Let me remain in the association of such bhaktas always.

parama någara k®ß∫a, tåhe hao ati-t®ß∫a,

bhaja tåõre braja-bhåba laiyå
rasika-bhakata-saõge, rahibo pirîti-raõge,
braja-pure basati koriyå

98. ¸rî K®ß∫a is the chief of all flirtatious romantics! Let your thirst be directed to-
ward Him, as you perform bhajana in pursuance of the moods found in Vraja-dhå-
ma. In this way I shall affectionately and happily reside in the company of the ra-
sika-bhaktas, taking up my residence in the land of V®ndåvana.

Bhajana-ni߆ha

Ωrî-guru-bhakata-jana, tåõhåra cara∫e mana,

åropiyå kathå-anusåre
sakhîra sarbathå mata, hoiyå tåõhåra jutha,
sadå biharibo braja-pure

99. Let us just fix our minds on the words which emanate from the mouths of ¸rî
Guru and the Vaiß∫avas. In all times and situations I shall follow the opinion of the
sakhîs and remain in their group, for this is the way that I shall remain in Vraja-
pura.
 lîlå-rasa sadå gåna, jugala-kiΩora prå∫a,
prårthanå koribo abhilåße
jîbane mara∫e bhåi, åra kichu nåhi cåi,
kahe dîna narottama-dåse

100. My prayer and constant desire is to always sing of the lîlå-rasa of Yugala-
KiΩora, who are my very life. Whether in life or death, Narottama dåsa only
wants to do this and nothing else.

åna kathå nå bolibo, åna kathå nå Ωunibo,

sakali kahibo paråmårtha
prårthanå koribo sadå, lålaså abhî߆a-kathå,
ihå binu sakali anartha

101. Don't speak of other topics, don't listen to other subject matters; simply always
speak of the divine. I request and pray to you always to relate that type of k®ß∫a-kathå
which is saturated with lålaså (great hankering) for the Lord of your heart.

îΩvarera tattva jata, tåhå bå kahibo kata,

ananta apåra kebå jåne
braja-pura-prema satya, ei se parama tattva,
bhaja sadå anuråga-mane

102. What can I begin to speak about îΩvara-tattva, for who can find its end? This sci-
ence is like a fathomless ocean. The prema that is found in Vraja is real. Let us al-
ways perform bhajana, worshipping this parama-tattva with intense hankering.

gobinda gokula-candra, parama-ånanda-kanda,

paribåra gopa-gopî saõge
nandîΩvara jåõr dhåma, giridhå¸rî jåõr nåma,
sakhî-saõge tåõre bhaja raõge

103. Govinda is Gokulacandra (the moon of Gokula) and supremely blissful. He is

surrounded by His family members and all of the gopas and gopîs. Let us perform
ecstatic bhajana to Giridhå¸rî, who lives at NandîΩvara in the company of His sak-
hîs.
 prema-bhakti-tattva ei, tomåre kahinu bhåi,
åra durbåsanå parihari
Ωrî-guru-prasåde bhåi, e saba bhajana påi,
prema-bhakti sakhî-anucarî

104. O brother, this is the meaning of prema-bhakti: just give up any unrelated
desires. It is by the guru's mercy that one will be able to engage in this form of bha-
jana by following in the footsteps of the Vraja gopîs.

sårthaka bhajana-patha, sådhu-saõge abirata,

smara∫a bhajana k®ß∫a-kathå
prema-bhakti hoy jadi, tabe hoy mana˙-Ωuddhi,
tabe jåya h®doyera byathå

105. The successful path of bhajana simply means the following: just constantly re-
main in the association of the bhaktas and perform lîlå-smara∫a and k®ß∫a-kathå.
When prema-bhakti is achieved the mind will become pure and all pain in the
heart will go away.

bißaya bipatti jåna, saµsåra svapana måna,

nara-tanu bhajanera müla
anuråge bhaja sadå, prema-bhåbe lîlå-kathå,
åra jata h®doyera Ωüla

106. Watch out for materialistic persons and don't be carried away by pride of the
dreamlike saµsåra. Remember that this human form of life is a rare opportunity to
perform bhajana. Always perform bhajana with intensity, and in a loving way dis-
cuss k®ß∫a-lîlå. Anything else can be compared to a piercing trident in the heart.

¸rî Rådhå-åΩraya

rådhikå-cara∫a-re∫u, bh®ßa∫a koriyå tanu,

anåyåse påbe giridhårî
rådhikå-cara∫åΩroy, je kore se mahåΩoy,
tåõre muñi jåi bolihåri

107. Those persons who are able to decorate their bodies with the dust from
Rådhårå∫î's lotus feet can very easily gain Giridhårî. So let me praise that great
soul who has taken shelter at ¸rî Rådhikå's lotus feet by saying, “Jaya Bolihåri!”
 jaya jaya rådhå-nåma, b®ndåbana jåõr dhåma,
k®ß∫a-sukha-bilåsera nidhi
heno rådhå-gu∫a-gåna, nå Ωunilo mora kå∫a,
bañcita korilo more bidhi

108. All glories, all glories to the name of Rådhå, whose place of residence is
V®ndåvana-dhåma. She is the jewel of K®ß∫a's happiness and the center of His am-
orous pastimes. Unfortunately, Providence has cheated me by not allowing my
ears to hear the singing of Her qualities.

tåõr bhakta-saõge sadå, rasa-lîlå prema-kathå,

je kahe se påya ghanaΩyåma
ihåte bimukha jei, tåra kabhu siddhi nåi,
nå Ωuniye jeno tåra nåma

109. If anyone should get the chance to always hear this form of prema-saturated lî-
lå-kathå pertaining to ¸rî Rådhå's glories, then that person shall surely gain the as-
sociation of ¸rî ¸yåmasundara also. On the other hand, if anyone should not be in
favor of hearing these topics he shall never attain perfection. For this reason, don't
speak the names of such persons to me.

k®ß∫a-nåma-gåne bhåi, rådhikå-cara∫a påi,

rådhå-nåma-gåne k®ß∫acandra
saµkhepe kahinu kathå, ghucåo manera byathå,
du˙khamoy anya-kathå-dvandva

110. O brother, by singing K®ß∫a's name you shall attain the feet of ¸rî Rådhå.
And then by ¸rî Rådhå's nåma-kîrtana you shall attain K®ß∫acandra. Just briefly I
have spoken these most essential words of advice that will clear your mind of all
distress. Don't dwell on other topics, for they surely must be filled with sorrow.

Concluding Words

ahaõkåra abhimåna, asat-saõga asat-jñåna,

chå®i bhaja guru-påda-padma
koro åtma-nibedana, deho, geho, parijana,
guru-båkya parama mahattva

111. Give up your false ego and false pride, discard bad association and distorted
knowledge, and wholeheartedly worship the guru's lotus feet. Just surrender self,
body, family members and home, for the guru's advice will lead to the greatest
truth.

Ωrî-k®ß∫a-caitanyadeba, rati mati tåõre seba,

prema-kalpa-taru-bara-dåtå
braja-råja-nandana, rådhikåra prå∫a-dhana,
aparüpa ei-sab-kathå

112. Perform sevå to ¸rî K®ß∫a Caitanyadeva, for He is a prema-kalpa-taru (desire tree
of prema-bhakti) and giver of great benediction. All of those topics related to Nanda-
nandana, who is the life and wealth of ¸rî Rådhikå, are simply amazing.

nabadvîpe abatari, rådhå-bhåba aõgîkari,

tåõr kånti aõgera bhüßa∫a
tina-båñchå-abhilåßî, Ωacî-garbhe parakåΩi,
saõge sab pårißada-ga∫a

113. Taking on the mood and luster of ¸rî Rådhå, Caitanya Mahåprabhu advented
Himself in Navadvîpa. After appearing from the womb of Mother ¸acî, Lord Cai-
tanya then proceeded to fulfill three most inner desires in the company of His
eternal associates.

gaurahari abatari, premera bådara kori,

sådhila manera nija-kåja
rådhikåra prå∫a-pati, ki bhåbe kåõdaye niti,
ihå bujhe bhakata-samåja

114. In Gaurahari's avatåra a raincloud of k®ß∫a-prema drenched the earth, and in

this way the Lord fulfilled His own internal desires. How did ¸rî Rådhikå cry for
her Prå∫anåtha ¸rî K®ß∫a? Gauråõgadeva revealed these secrets in the association
of His devotees.

gupate sådhibo siddhi, sådhana nabadhå-bhakti,

prårthanå koribo dainye sadå
kori hari-saõkîrtana, sadåi ånanda mana,
k®ß∫a binå åra sab bådhå

115. Privately (internally), culture perfection while practicing the nine types of
k®ß∫a-bhakti. Always pray for mercy in a humble frame of mind. Perform hari-saõ-
kîrtana and happily realize that anything other than k®ß∫a-bhakti will be an impedi-
ment.

e-saµsåra-bå†oyåre, kåma-påΩe båõdhi måre,

phukåre kahaye hari-dåsa
koraho bhakta-saõga, prema-kathå rasa-raõga,
tabe habe bipada-binåΩa

116. The bhakta Haridåsa declares that those who remain in material existence are
simply bound up in lust and eventually die in this frame of mind. Therefore asso-
ciate with the bhaktas and blissfully discuss the mellows of prema-bhakti. In this
way all difficulties will be overcome.

strî putra båndhaba jata, mare jåya Ωata Ωata,

åpanåre hao såbadhåna
muñi je bißoya-hata, nå bhajinu hari-pada,
mora åra nåhi paritrå∫a

117. Remember and be careful to note that the wife, sons, friends and hundreds of
other relatives will also someday die. For myself, I have been killed by material
life and for this reason did not get a chance to perform bhajana at Lord Hari's feet.
There will be no chance for my deliverance.

råmacandra kabiråja, sei saõge mora kåja,

tåõr saõga binå sab Ωünya
jadi janma hoy puna˙, tåõr saõga hoy jeno,
tabe narottama hoy dhanya

118. My life's work can be rendered successful in the association of ¸rî Råmacan-
dra Kaviråja, and without him my existence is empty. If I take birth again, let me
have his company once more, for if that is possible I shall become blessed.

åpana-bhajana-kathå, nå kahibe jathå tathå,

ihåte hoibe såbadhåne
nå koriho keho roßa, nå loiho keho doßa,
pra∫amaha bhaktera cara∫e
119. In the matter of discussing topics pertaining to one's personal bhajana, it is best
to not speak such words here and there. In this regard be careful! The reason is that
someone may become angry, while others may only find fault. So simply offer
your pra∫åmas to the feet of all Vaiß∫avas.

Ωrî-gauråõga prabhu more je bolåno bå∫î

tåhå binå bhåla manda kichui nå jåni
lokanåtha-prabhu-pada h®’de kori åΩa
prema-bhakti-candrikå kahe narottama-dåsa

120. Whatever instructions I have related here have been imparted to me by ¸rî
Gauråõga Mahåprabhu. I do not know what is right or wrong. Remembering Prab-
hupåda ¸rî Lokanåtha Gosvåmî and embracing him within my heart, Narottama
dåsa has narrated this treatise called ¸rî Prema-bhakti-candrikå.

The end.

Translation completed from ¸rî ¸rî Gadhai-Gauråõga Kuñja on the day of Pañca-
ma Dola (March 27, 1989)

APPENDIX

As Rüpånuga Gau∂îya Vaiß∫avism culminates in rågånugå-bhakti-sådhana, ¸rî

Narottama dåsa ˇhåkura goes into some detail to acquaint his readers with this to-
pic in Prema-bhakti-candrikå. In today's world, however, rågånugå-bhakti has become a
controversial subject matter which has been often misunderstood by even experi-
enced K®ß∫a devotees. Therefore in order to more clearly understand:
(1) what rågånugå-bhakti is,
(2) who is eligible to perform it,
 (3) and how it is to be performed,
let us now have a look into what the Gau∂îya Vaiß∫ava åcåryas say about this topic.

The Definition

In Bhakti-rasåm®ta-sindhu ¸rî Rüpa Gosvåmî describes two types of råga-bhakti: (a)

rågåtmikå and (b) rågånugå. First, he describes rågåtmikå-bhakti, because rågånugå de-
votion presupposes this and follows in its wake.

i߆e svårasikî råga˙ paramåvi߆atå bhavet

tanmayî yå bhaved bhakti˙ såtra rågåtmikoditå

“That spontaneous attraction for the i߆a-devatå (the worshipable Deity of one's
heart's choice), combined with complete absorption in thoughts of Him, with an
intense desire of love is termed rågåtmikå-bhakti.” (Brs. 1.2.272)

Next, rågånugå-bhakti is described.

viråjantîm abhivyaktaµ vrajavåsi janådißu

rågåtmikåm anus®tå yå så rågånugocyate

“That bhakti which is directed to following the moods and mellows of ¸rî
K®ß∫a's eternal rågåtmikå V®ndåvana associates is termed rågånugå.” (Brs. 1.2.270)

At this point the difference between rågåtmikå and rågånugå should be clearly
understood. That spontaneous attraction pertaining to the caliber of devotion found
in ¸rî K®ß∫a's eternal Vraja associates is called rågåtmikå-bhakti. Rågånugå-bhakti,
however, is described by ¸rî Rüpa Gosvåmî as a limb of sådhana-bhakti, or bhakti in
practice. (It should be noted at this point that if rågånugå-bhakti is mistaken for rågåt-
mikå-bhakti, then this form of sådhana becomes completely out of reach for anyone
of this world.)
In Bhakti-rasåm®ta-sindhu ¸rî Rüpa divides bhakti into three progressive stages:

(1) Sådhana-bhakti: devotion in practice

(2) Bhåva-bhakti: devotion in relation to relishing transcendental rasa
 (3) Prema-bhakti: devotion in complete love of God

In this first stage of sådhana-bhakti (devotion in practice), there are two types----
vaidhî and rågånugå. Both of these methods are for conditioned bhaktas who are still
under the influence of the modes of nature. Of these two methods, however, ¸rî
K®ß∫adåsa Kaviråja especially mentions the rågånugå process as the best means for
the sådhaka to elevate himself to the level of bhåva.

ei mata kore jebå rågånugå-bhakti

k®ß∫era cara∫e tåõr upajaya prîti

prîty-aõkure rati, bhåba----hoy dui nåma

jåhå hoite baΩa hana Ωrî-bhagavån

“If a person worships by the process of rågånugå-bhakti, his love for K®ß∫a will
gradually become awakened. That love in the awakening stage is called rati or bhå-
va. It is by this bhåva of the devotee that the Lord becomes subjugated.” (C.C.Mad.
22.164-165)

¸rî K®ß∫adåsa Kaviråja next praises that person as fortunate who hears about the
nature of K®ß∫a's eternal Vraja associates and desires to follow in their footsteps:

rågamayi-bhaktira hoy rågåtmikå nåma

tåhå Ωuni' lubdha hoy kona bhågyavån

lobhe braja-båsira bhåbe kore anugati

“The bhakti of the Vrajavåsîs (K®ß∫a's eternal Vraja associates) is filled with
deep attachment for the Lord-----this is called rågåtmikå-bhakti. If one should hear
about this type of bhakti and then become lubdha (anxious) for it, he is truly fortu-
nate. Such a person will then eagerly follow the moods and mellows of those Vraja
devotees.” (C.C.Mad. 22.152-153)

WHO IS ELIGIBLE TO PERFORM RÅGÅNUGÅ-BHAKTI SÅDHANA?

 In Bhakti-rasåm®ta-sindhu ¸rî Rüpa Gosvåmî describes the cause of the awakening
of this lubdha for serving the Lord as follow:

tat tad bhåvådi mådhurye Ωrute dhîryad apekßate

nåtra Ωåstraµ na yuktiµ ca tal lobhotpatti lakßa∫am

Explanatory translation:
“When the sweetness of the bhåvas and activities of the eternal associates of
K®ß∫a in Vraja are listened to from the Bhågavatam and allied scriptures that deal
with the transcendental pastimes of the Lord, and by such hearing there is awak-
ened in the heart even to a limited degree a realization of the supreme beauty and
sweetness of the gopas and gopîs of Vraja, then the intellectual faculty of such a per-
son is no longer bound by unrelated scriptural injunctions or mere human reason-
ing or unfavorable arguments. Such a state is said to be the cause and sign of the
awakening of the devotee's intense craving for rågånugå-bhakti.” (Brs. 1.2.292)

From this verse it appears that simply if one innocently hears about K®ß∫a's
sweet pastimes in Vraja and thinks to himself, “How wonderful! How can I take
up the sådhana to prepare myself for becoming eligible to serve ¸rî K®ß∫a and His
associates also at the time of perfection?”, is such a person then eligible? The an-
swer to this question is “yes”, as affirmed by ¸rî Rüpa Gosvåmî in Bhakti-rasåm®ta-
sindhu:

tatra adhikårî
rågåtmikaikani߆hå ye vrajavåsi janådaya˙
teßåµ bhåvåptaye lubdho bhaved atrådhikåravån

Translation:
“If one becomes lubdha, or anxious to follow the moods and mellows of K®ß∫a's
rågåtmikå Vraja associates (who have great one-pointed ni߆hå in the Lord's service),
then that anxiousness alone is sufficient cause to have adhikåra (eligibility) to begin
the process of rågånugå-bhakti.”

¸rî Rüpa also goes even further to state:

Ωrî mürte mådhurîµ prekßya tat tal lîlåµ niΩamya vå

 tad bhåvåkåõkßi∫o ye syus teßu sådhana tånayo˙
purå∫e Ωruyate pådme puµsåm api bhavediyam

“Those who aspire after and long for the different sentiments of the Vraja gopîs
after listening to the madhura-lîlås of the Lord, or after seeing the beauty of the ¸rî
Vigraha (mürti image) or portraits of the Lord, are alone eligible to follow the path of
rågånugå-bhakti. In the Padma Purå∫a it is stated that even males may become at-
tracted to attaining these bhåvas.”

It can also be noted that in the commentaries of these two Ωlokas, ¸rî ViΩvanåtha
Cakravartî (in the first Ωloka) and ¸rî Jîva Gosvåmî (in the second) affirm that simp-
ly hearing about K®ß∫a's madhura-lîlås, or seeing the form of the Lord, or portraits of
His pastimes with the gopîs, and then becoming anxious, are sufficient causes to
render a devotee eligible to begin the process of rågånugå-bhakti-sådhana.
As previously stated, rågånugå-bhakti is a limb of sådhana-bhakti performed by
bhaktas before the attainment of bhåva (and after as well). So the question may be
asked at this point, “At what stage can rågånugå-bhakti-sådhana actually begin?” ¸rîla
ViΩvanåtha Cakravartî has written a book devoted to understanding this subject
matter entitled Råga-vartma-candrikå. There ¸rîla Cakravartîpåda has answered this
question as follows:

atha rågånugå-bhakti-majjanasyånartha-niv®tti-ni߆hårucyåsaktyanantaraµ prema-

bhümikåru∂hasya såkßåt svåbhî߆a pråpti prakåra˙ pradarΩyate

In regard to performing rågånugå-sådhana in context with becoming gradually

elevated to the spiritual world, ¸rîla ViΩvanåtha says: “Thereafter, how does the råg-
ånugå-bhakti-sådhaka attain to the progressive stages of anartha-niv®tti, ruci, åsakti, bhåva
and prema, and then reach the fulfillment of all desires? That may be explained as
follows...........” So by obvious deduction, when ¸rîla ViΩvanåtha Cakravartî says that
through the cultivation of rågånugå-sådhana the bhakta may gradually elevate him-
self through the progressive stages of sådhana-bhakti beginning with anartha-niv®tti,
etc., then we may conclude that rågånugå-bhakti may begin even before the stage of
anartha-niv®tti, i.e. from the stage of bhajana-kriyå.
In his Bhakti-sandarbha, ¸rî Jîva Gosvåmî discusses the topic of rågånugå-sådhana at
length, describing two different types of rågånugå-bhaktas. (1) Jåta-ruci --- those who
have attained to the stage of relishing this form of bhajana 24 hours through contin-
uous japa, arcana, meditation, etc... and (2) ajåta-ruci ---- those who have not yet at-
tained to such a stage of attraction. Most persons will belong to this second category.
For this second class of rågånugå-bhaktas ¸rî Jîva Gosvåmî recommends the fol-
lowing:

ajåtatåd®Ωa rucinå tu sadriΩeßådara måtråd®tå rågånugåpi vaidhî saµbalitaivånu߆heyå;

tathå loka-saµgrahårthaµ prati߆hena jåtatåd®Ωa rucinå ca. atra miΩratve ca yathå yogyaµ
rågånugayaikî k®tyaiva vaidhî kartavya.

“Those bhaktas who have developed some interest in the path of rågånugå-bhakti-
sådhana, but who do not possess such a deep hankering as the jåta-ruci-rågånugå-bhak-
tas, should combine the principles of vaidhî-bhakti with their performance of rågånu-
gå-sådhana.”

In this way even the jåta-ruci-bhakta, for the purpose of teaching the people in
general, may perform rågånugå-sådhana mixed with the principles of vaidhî-bhakti.
In this regard ¸rî Jîva does not mean to say that a few principles of rågånugå-sådhana
may be added to one's performance of vaidhî-bhakti, but rather he is indicating here
that rågånugå-bhajana may be enhanced by following the principles of vaidhî-bhakti
that are harmonious with each individual practitioner's flow of råga.
In Bhakti-rasåm®ta-sindhu ¸rî Rüpa also supports this version as follows:

Ωrava∫ot kîrtanådîni vaidha-bhaktyuditåni tu

yånyaõgåni ca tånyatra vijñeyåni manîßibhi˙

“In rågånugå-bhakti-sådhana, the limbs of vaidhî-bhakti such as the nine processes

of bhakti beginning with Ωrava∫a and kîrtana, accepting the shelter of a guru, per-
forming ekådaΩî fasting, marking the body with Viß∫u tilaka, etc. are also to be ac-
cepted.”

A BRIEF DESCRIPTION OF RÅGÅNUGÅ-BHAKTI IN PRACTICE

¸rî Rüpa Gosvåmî recommends as follows from Bhakti-rasåm®ta-sindhu:

 k®ß∫aµ smaran janañcåsya pre߆haµ nija-samîhitam
tat tat kathå-rataΩ cåsau kuryåd våsaµ vraje sadå

“One should live in V®ndåvana and perform smara∫a or remembrance of K®ß∫a

along with His dearest V®ndåvana associates (and in particular, those associates
that the devotee himself would like to attain to the service of). One should also con-
stantly discuss the topics of those particular devotees in relation to K®ß∫a.” (Brs.
1.2.294)
(Note: If it is not possible to physically reside in V®ndåvana, then one should try to
at least reside there mentally.)

sevå sådhaka-rüpe∫a siddha-rüpe∫a cåtra hi

tad-bhåva-lipsunå kåryå vraja-lokånusårata˙

“The rågånugå devotional practitioner who is desirous of attaining to the position

of an eternal associate of the Lord in V®ndåvana should follow the moods and mel-
lows of those particular associates in two ways. (1) Externally, as a sådhaka, the de-
votee should follow all the rules and regulations of vaidhî, and (2) internally, in
one's siddha-rüpa (spiritual form conceived within the mind) meditate on the sevå
of K®ß∫a in the company of His dear associates in V®ndåvana.” (Brs. 1.2.295)

PURPORT
Sevå-sådhaka-rüpe∫a in this Ωloka refers to all the sevå that one may perform in
one's present body. As a sådhaka, one should certainly follows all of the rules, regu-
lations, and sadåcåra as prescribed and practiced by ¸rî Rüpa Gosvåmî, ¸rî Raghu-
nåtha dåsa Gosvåmî and the other Gau∂îya Vaiß∫ava åcåryas.
Siddha-rüpe∫a-sevå refers to the internal månasî-sevå (service performed within
the mind) directed to following the moods and mellows of ¸rî Rüpa Mañjarî, ¸rî
Rati Mañjarî and their associates. These mañjarîs are always busy day and night
preparing tasteful arrangements for the satisfaction of Rådhå and K®ß∫a in Their
many continuously unfolding lîlås.
¸rî Rüpa Gosvåmî gives reference from Sanat-kumåra-saµhitå of how one can
meditate on one's siddha-svarüpa as follows:
 åtmånaµ cintayet tatra tåsåµ madhye manoramåm
rüpa-yauvana-sampannåµ kiΩorîµ pramadåk®tim
sakhînåµ saõginî-rüpåm åtmånaµ våsanåmayîm
åjñå-sevåparåµ tat tat k®pålaõkåra-bhüßitåm

“The rågånugå-sådhaka should meditate on his/her own form to be that of a beau-

tiful youthful kiΩorî-gopî, who is most attractive to the mind of K®ß∫a. This form is
situated as a saõginî, or constant companion, of ¸rî Lalitå, ¸rî ViΩåkhå, ¸rî Rüpa
Mañjarî, ¸rî Rati Mañjarî, etc., and by their orders is enthusiastic to perform sevå to
¸rî Rådhå-Mådhava. This form, which is created from the desire of the sådhaka,
should also be contemplated as being dressed and decorated similar to the other go-
pîs, with the prasådî outfit and ornaments previously worn by ¸rîmatî Rådhårå∫î.”
(This Ωloka is also found in the arcana-paddhatis of ¸rî Gopålaguru and Dhyånacan-
dra Gosvåmî.)

PURPORT
The word cintayet means that one should try and see one's own very self (åtmå)
as being similar to the forms and moods of the nitya-siddha-sakhîs and mañjarîs. In
other words, one should firmly practice cultivating the mentality that this particu-
lar form which is being meditated on is my actual self. This is the real me, not this
external material body that I now possess. By the continued practice of this type of
meditation, that very form may be gradually seen by the grace of the Lord from
within one's own heart. (It should be noted that this is an internal practice of medi-
tation. If some sådhaka should apply such attention to dressing or decorating his
gross material body like that of a gopî, then such a person may be said to possess
perverse mentality.)

yad yad dhiyå ta urugåya vibhåvayanti

tat-tad-vapu˙ pra∫ayase sad-anugrahåya

Lord Brahmå says: “O dear Lord, Your devotees who worship you in ecstasy
may desire a particular spiritual body which will be suitable for their discharge of
nitya-sevå to You. Being kind to them, You award such a suitable body according to
their hearts' choice.” (Bhåg. 3.9.11)

¸rî Narottama dåsa ˇhåkura also affirms this process as follows:

 sådhane bhåbibo jåhå siddha-dehe påbo tåhå
rågapathera ei se upåya
sådhane je dhana cåi siddha-dehe tåhå påi
pakkåpakka måtra se bicåra

“In this lifetime all of the thoughts and desires that the sådhaka may hanker for
in terms of direct sevå to the Lord will be fulfilled at the time of receiving a siddha-
deha. This is the method for those who tread the path of rågånugå-bhakti. It is only a
question of waiting for the fruit of prema-bhakti to ripen.” (Prema-bhakti-candrikå 55)

¸rîla K®ß∫adåsa Kaviråja more clearly defines this sevå-sådhaka-rüpe∫a Ωloka in

Caitanya-caritåm®ta as follows:

båhya, antara,--- ihåra dui ta' sådhana

'båhye' sådhaka-dehe kore Ωrava∫a-kîrtana

'mane' nija-siddha-deha koriyå bhåbana

råtri-dine kore braje k®ß∫era sebana

“Sådhana-bhakti should be performed both externally and internally. First, one

should engage the body and external senses in the processes of devotional service
beginning with Ωrava∫a and kîrtana (hearing and chanting). Next, internally, one
should engage the mind to think of one's own siddha-deha (spiritual body), and in
that spiritual body conceived within the mind to day and night perform sevå to
K®ß∫a in V®ndåvana.” (C.C. Mad. 22.156-157)
PURPORT
The words råtri-dine kore braje k®ß∫era sebana, to mentally serve K®ß∫a both day
and night in Vraja, refer to the sevå of K®ß∫a's a߆a-kåla-lîlå (the eightfold lîlås that
take place through day and night). These eightfold lîlå pastimes are eternally be-
ing manifest in Goloka V®ndåvana. These are K®ß∫a's original lîlås from which all
other lîlås have their origin. These ådi-lîlås are mentioned in many places in the
books of the Gosvåmîs, but are exclusively dealt with in three major works:
(1) Û¸rî Govinda-lîlåm®ta by ¸rî K®ß∫adåsa Kaviråja
(2) Û¸rî K®ß∫åhnika-kaumudî by ¸rî Kavi Kar∫apüra
(3) Û¸rî K®ß∫a-bhåvanåm®ta by ¸rî ViΩvanåtha Cakravartî
 These three texts form the main bulk of material that the Gau∂îya Vaiß∫avas
use as authoritative sources for information concerning the practice of rågånugå-
bhakti-sådhana in context with lîlå-smara∫a and månasî-sevå.
The ten main sütras found within Govinda-lîlåm®ta were written by ¸rî Rüpa Gos-
våmî. The commentary of these ten sütras, which forms the book, was written by
K®ß∫adåsa Kaviråja under his direction. ¸rîla K®ß∫adåsa has received this title of
“Kaviråja” from ¸rî Jîva Gosvåmî, for he is indeed the “King of Poets” for both cai-
tanya-lîlå as well as k®ß∫a-lîlå. Just as Caitanya-caritåm®ta is perhaps the most valuable
book for understanding the mission of ¸rî Caitanya Mahåprabhu, similarly ¸rî Go-
vinda-lîlåm®ta is equally important to know for any person who is serious to under-
stand the tattva of rådhå-k®ß∫a-lîlå.
In the maõgalåcara∫a of Govinda-lîlåm®ta the process of rågånugå-bhakti-sådhana is
focused on as follows:

Ωrî-rådhå-prå∫a-bandhoΩ cara∫a-kamalayo˙ keΩa-Ωeßådyagamyå

yå sådhyå prema-sevå vraja-carita-parair gå∂ha-lolyaika-labhyå
så syåt pråptå yayå tåµ prathayitum adhunå månasîm asya sevåµ
bhåvyåµ rågådhva pånthair vrajam anucaritaµ naityikyaµ tasya naumi

“The goal of prema-sevå directed to the lotus feet of Rådhårå∫î's heart's beloved,
¸rî K®ß∫a, can never be attained by such big personalities as Brahmå,Û¸iva, or
Ananta-Ωeßa. That prema-sevå can, however, be attained in today's world by the per-
son who treads the path of rågånugå-bhakti. The goal of this sådhana can only be
achieved by great hankering applied to serving ¸rî K®ß∫a, following in the footsteps
of His associates in their daily pastimes by the process of månasî-sevå. I offer my
obeisances unto these a߆a-kåla-lîlås as they continually unfold in the land of
V®ndåvana.”

From this information we may conclude that rågånugå-bhakti-sådhana essentially

means to apply one's mind internally to conceive of one's own spiritual form.
Then within that mentally conceived body, the sådhaka enters V®ndåvana to per-
form månasî-sevå to Rådhå-K®ß∫a, in context with Their nitya-a߆a-kåla-lîlås. This
månasî-sevå should be done in submission to following the moods, mellows and or-
ders of K®ß∫a's eternal associates in Vraja. One's own gurudeva and guru-paramparå
should also be understood to be amongst the eternal associates in V®ndåvana.
Persons interested in discussing these topics further may contact Gadådhara-prå∫a
dåsa at the following address:

Gadådhara-prå∫a dåsa
Gadhai Gouranga Kunja
Sri Mayapur Ghat
P.O. Sri Mayapur
Nadia, W.B.
India