Dig-darçiné öika A Commentary on Hari Bhakti Vilas

By Sanatana Goswami Text 1 atha maìgaläcaraëam caitanyadeväà bhagavantaà äsraye çré-vaiñëavänäà pramude 'jasä likhan äväsyakäà karma vicärya sädhubhiù särdhäà samähåtya samasta-çästratäù atha=now; maìgaläcaraëam=invoking auspiciousness; caitanyadeväm=Lord Caitanyadeva; bhagavantam=the Supreme Personality of Godhead; äsraye=I take shelter; çré-vaiñëavänäm=of the devotees; pramude=for the pleasure; äjasä=properly; likhan=writiìg; äväsyakäm=compulsory; karma=work; vicärya=consideriìg; sädhubhih=the devotees; särdhäm=with; samähåtya=collectiìg; samasta=from all; çästratäh=the çcriptures. Invoking Auspiciousness As, reflecting on what activities must be performed, and with the help of the devotees collecting many quotes from all the scriptures, I write this book for the devotees pleasure, I take shelter of Lord Caitanyadeva

Commentary by Çrila Sanätana Gosvämi brahmädi-çakti-pradaà éçvaräà täà dätuà sva-bhaktià kåpayävatérëam caitanyadeväà çaränäà präpadye yasya prasädät sva-väse 'rtha-siddhiù I take shelter of Lord Caitanyadeva, the Supreme Personality of Godhead, who empowers Brahma‘ and the demigods, who descended to this world to give His own devotional service, and whose mercy allows His devotees to conquer Him and bring Him under their control. likhyate bhagavad-bhakti- viläsasya yathä-mati öékä dig-darçiné näma tad-ekämçärtha-bodhiné This commentary, which bears the name Dig-darçiné öika‘ (A Commentary That Shows the Direction), and which explains a small portion of the Hari-bhakti-viläsa, has been written as far as I am able. As I begin the difficult task of writing this book, in order to attain a good result I first take shelter of my parama-guru, my worshipable Deity, Lord Caitanya. The name Caitanya means the Supreme Personality of Godhead, who is the form of pure knowledge (cit), who is worshiped by all the universes, and who among all Deities has the most perfect transcendental

knowledge. Or, another meaning of the name Caitanya is the Supreme Personality of Godhead, who stays in everyone's heart (citta). Or, another meaning of the name Caitanya is the Supreme Personality of Godhead, who gives life (cetanä) to all living entities. I take shelter of Him, Lord Caitanya, the master of my life. Why do I write this book? I write to describe the activities that should be performed by the saintly devotees of Lord Viñëu. Why else do I write? I write to please them. Someone may ask: Ho÷ can a fallen person like you be successful in such a task? I reply: I shall be successful because I take shelter of the Supreme Personality of Godhead, who has all powers and opulences, who has a great host of virtues, beginning with His great mercy, and who Çrimad-Bhägavatam 1.3.2¸ reveals is Lord Kåñëa. In this way three parts of this verse are explained. By taking shelter of Lord Caitanya Mahäprabhu I will be successful in this task. That is the meaning here. Furthermore, it is by His power, by His order, and by His glory that I am engaged in this task. I do not write by my own wish. I do not write to glorify myself. In my opinion the perfect name of the Supreme Personality of Godhead is Çré Caitanya Mahäprabhu. By taking shelter of His mercy this book is not at all difficult to write. Indeed, everything is done very easily. That is the meaning. Here someone may object: All these things have already been described in the Vedas, Småti, Puräëas, Agamas, and other scriptures. Why should you write something more? To this I reply: I will gather quotes from all the scriptures and put each quote in its appropriate place. That is ho÷ I will write this book.

Text 2 bhakter viläsäàç cinute prabodhä- nandasya çiñyo bhagavat-priyasya gopäla-bhätöo raghunätha-däsaà santoñayan rüpa-sanätanau ca bhakter=of devotional service; viläsän=the pastimes; cinute-gathers; prabodhänandasya=of Prabodhänanda Sarasvati; çiñyo-the disciple; bhagavat-to the Lord; priyasya=dear; gopäla-bhätöo-Gopäla Bhätöa Gosvämi; raghunätha-däsaà-Raghunätha däsa Gosvämi; santoñayan-pleasing; rüpa-Rüpa Gosvämi; sanätanau=Sanätana Gosvämi; ca-and. Çrila Gopäla Bhätöa Gosvämi, who pleased Çrila Rüpa Gosvämi, Çrila Sanätana Gosvämi, and Çrila Raghunätha däsa Gosvämi, and who was a disciple of Lord Caitanya's dear devotee, Çrila Prabodhänanda Sarasvati, first collected these pastimes of devotional service. Commentary by Çrila Sanätana Gosvämi The pastimes of devotional service are this book, Çré Hari-bhakti-viläasa. Text 3 mathurä-nätha-pädäbja- prema-bhakti-viläsataù jätaà bhakti-viläsäkhyaà

tad-bhaktäù çélayantv imam mathurä=of Mathurä; nätha=of the master; pädäbja=for the lotus feet; prema=love; bhakti=and devotion; viläsataù=from the pastimes; jätaà-born; bhakti-viläsäkhyaà=named Bhakti-viläsa; tad-bhaktäù-His devotees; çélayantv-may study; imam-this. May the devotees of the Lord carefully study this Hari-bhakti-viläsa, which has come from a person who enjoys splendid pastimes of love and devotion for the lotus feet of Mathurä's master. Commentary by Çrila Sanätana Gosvämi The compound word mathurä-nätha-pädäbja-prema-bhakti-viläsataù may mean eitherthe book Hari-bhakti-viläsa has come from the playful happiness of Çrila Gopäla Bhaööa Gosvämi, who is filled with love and devotion for Mathurä's master, orthe book Hari-bhakti-viläsa has come from Çrila Gopäla Bhaööa Gosvämi, who who enjoys splendid pastimes of love and devotion for the lotus feet of Mathurä's master. The devotees here are like bumblebees at the lotus feet of Mathurä's master. If the alternate readingçobhayantu is accepted, then the text reads,the devotees of the Lord are glorious because they are faultless and because they always hear and chant the glories of the Lord. If the reading alaìkurvantu is accepted, then the text reads,the devotees of the Lord are decorated with all virtues, beginning with humbleness." Text 4

jéyäsur ätyantika-bhakti-niñöhaù çré-vaiñëavä mäthura-maëòale 'tra käséçvaraù kåñëa-vane cakastu çré-kåñëa-däsaç ca sa-lokanäthaù jéyäsur=all glories; ätyantika-bhakti-niñöhaù=to they who have great faith and devotion; çré-vaiñëavä-the devotees of Lord Viñëu; mäthura-of Mathurä; maëòale=in the circle; atra=here; käséçvaraù-Käséçvara; kåñëa-vane-in Lord Kåñëa's forest; cakastu-manifest; çré-kåñëa-däsas-Kåñëa däsa; ca-and; sa-lokanäthaù=with Lokanätha. All glories to the great devotees here in Lord Kåñëa's forest within Mäthura-maëòala! May Käçiçvara, Kåñëadäsa, and Lokanätha appear before me. Commentary by Çrila Sanätana Gosvämi Tasting the nectar of devotional service to the lotus feet of Mathurä's master, the the devotees happily live in the land of Mathurä. In Çré Gopäla-täpani‘ Upaniñad, Våndävana is calledthe forest of Lord Kåñëa". In that forest the devotees happily enjoy pastimes of hearing and chanting Lord Kåñëa's glories. The word sa-lokanäthaù (with Lokanätha) indicates the close friendship between Kåñëadäsa Kaviräja and Lokanätha Gosvämi. It was in the company of the devotees mentioned here that this book was written. Text 5

tatra lekhya-pratijä ädau sa-käraëaà lekhyaà çré-gurväçrayänaà tataù guruù çiñyaù parékñädir bhagavän manavo 'sya ca manträdikäré siddhy-ädi− çodhanaà mantra-saàskriyä tatra=there; lekhya-pratijä=description of what will bewritten; ädau-in the begtinning; sa-käraëaà-with reasons; lekhyaà-to be written; çré-guru=of the spiritual master; äçrayänaà=shelter; tataù-then; guruù-the guru; çiñyaù-the disciple; parékñädir-examination; bhagavän-the Supreme Personality of Godhead; manavo-mantras; asya=of Him; ca=and; mantra=for the mantras; adikäré=qualified person; siddhy-ädi-beginning with perfection; çodhanaà-purification; mantra=of mantras; saàskriyä-rite of purification. Table of Contents In this book will be discussed: (First Viläsa) 1. Taking shelter of a bona-fide spiritual master, 2. the qualities of a bona-fide spiritual master, 3. the qualities of a bona-fide disciple, 4. tests presented to the spiritual master and disciple, 5. the qualities of the Supreme Personality of Godhead. 6. the mantras glorifying the Supreme Personality of Godhead. 7. the qualities of a person eligible to chant these mantras, 8. the rites of

purification, beginning with Siddhi, 9. the purification of mantras, . . . Commentary by Çrila Sanätana Gosvämi Here will be described the spiritual master and his qualities. Then will be described the mantras of the Supreme Personality of Godhead and the glories of these mantras. Text 6 dékñä nityaà brahma-käle çubhotthänaà pavitratä dékñä=initiation; nityaà-regularly; brahma-käle-at brahma-muhürta; çubha=auspicious; utthänam–-rising; pavitratä-purity. . . . (Second Viläsa) 10. initiation, 11. rising every day at brahma-muhürta, 12. cleanliness, . . . Text 7 prätaù småtyädi kåñëasya vädyädyaiç ca prabodhanam nirmälyottaraëädy-ädau maìgalärätrikaà tataù prätaù=at sunrise; småty=remembering; ädi-beginning with; kåñëasya-of Lord Kåñëa; vädya-ädyais-activities beginning with playing music; ca-and; prabodhanam-awakening; nirmälya=the

garlands worn by the Lord; uttaraëa=wearing; ädy=beginning with; ädau=in the beginning; maìgalärätrikaà-maìgala-ärati; tataù-then. . . . (Third Viläsa) 13. remembering Lord Kåñëa and performing other devotional activities early in the morning, 14. awakening the Deity with music and other devotional activities, 15. wearing garlands worn by the Deity and accepting other remnants from the Deity, 16. maìala-ärati, . . . Text 8 maiträdi-kåtyaà çaucäca- manaà dantasya dhävanam snänaà tantrika-sandhyädi deva-sadmädi-saàskriyä maitra=passing urine; ädi=beginning with; kåtyaà=to be done; çauca=cleaning; äcamanaà=ringing the mount; dantasya-of the teeth; dhävanam-cleaning; snänam–-bathing; tantrika-sandhyä-ädi=offering tantrika-sandhyä; deva-sadmädi-saàskriyä=cleaning the temple. . . . 17. the proper way to pass urine and stool, 18. cleaning the body. 19. rinsing the mouth, 20. cleaning the teeth, 21. bathing, 22. performing tantrika-sandhya‘ (chanting the Gäyatré mantra), (Fourth Viläsa) 23. cleaning the temple of the Lord, . . . Text 9

tulasy-ädy-ähåtir geha- snänam uñëodakädikam vastraà péöhaà cordhva-puëdraà çré-gopi-candanädikam tulasy-ädy-ähåtir=offerings to Tulasi; geha-of the house; snänam-cleaning; uñëodakädikam-with warm water; vastraà-clothing; péöhaà=seat; ca=and; ürdhva-puëdraà-tilaka; çré-gopi-candanädikam-beginning with gopé-candana. . . 24. offering gifts to Tulasi, 25. cleaning one's house, 26. bathing with warm water, 27. garments, 28. sitting place, 29. tilaka, 30. gopi-candana, . . . Text 10 cakrädi-mudrä mälä ca gåha-sandhyärcanaà guroù mähätmyaà cätha kåñëasya dvära-veñmäntarärcanam cakra=with cakra; ädi=beginning; mudrä-mudras; mälä-garlands; ca-and; gåha-sandhyä=offering sandhya‘ at home; arcanaà=worship; guroù-of the spiritual master; mähätmyaà-the glories; ca=and; atha=then; kåñëasya-of Lord Kåñëa; dvära-veñma=the door of the houee; antara=within; arcanam-worship. . . . 31. the cakra-mudra‘ and other mudräs, 32. garlands, 33. performing sandhya‘ at home, 34. worshiping the spiritual

master, 35. the glories of the spiritual master, 36. worshiping Lord Kåñëa, 37. the glories of Lord Kåñëa, (Fifth Viläsa) 38. worshiping when one enters the door of the house, . . . Text 11 püjärthäsanam arghyädi- sthäpanaà vighna-väraëam çré-gurv-ädi-natir bhüta- çuddhiù präëa-viçodhanam püjä=worship; artha=for the purpose; äsanam=a seat; arghyädi=beginning with arghya; sthäpanaà-placing; vighna-väraëam-protection from obstacles; çré-guru=with the spiritual master; ädi=beginning; natir=offering obeisances; bhüta-çuddhiù=bhüta-çuddhi; präëa-viçodhanam-purifying the life breath. . . . 39. sitting down to worship the Lord, 40. arghya and other offerings, 41. removing obstacles, 42. bowing down before the spiritual master and other superiors, 43. bhüta-çuddhi, 44. purifying the life-breath, . . . Text 12 nyäsa-mudrä-pacakaà ca kåñëa-dhyänäntarärcane püjä padäni çré-mürti- çälagräma-çiläs tathä

nyäsa=nyasas; mudrä=mudräs; pacakam=five; ca-and; kåñëa-dhyäna=meditation on Lord Kåñëa; antara=in the heart; arcane-in worship; püjä=worship; padäni-places; çré-mürti-the Deity of the Lord; çälagräma-çiläs-the Çälagräma stone; tathä-so. . . . 45. the nyäsas, 46. the five kinds of mudräs, 47. meditating on Lord Kåñëa, 48. worshiping Lord Kåñëa in one's heart, 49. the Deity of the Lord, 50. the Çälagräma stone, . . . Text 13 dvärakodbhava-cakräëi çuddhayaù péöha-püjanam ävähanädi tan-mudrä äsanädi-samarpänam dvärakä=in Dvärakä; udbhava=manifested; cakräëi=cakra stones; çuddhayaù-cleaning; péöha=sitting place; püjanam=worship; ävähanädi=activities beginning with inviting the Lord to appear; tan-mudrä=the mudras for that purpose; äsanädi-samarpänam-offering a throne and other things. . . . 51. the cakra stones manifested at Dvärakä, (Sixth Viläsa) 52. cleaning the Deity, 53. worshiping the Lord's abode, 54. worship of the Deity, 55. inviting the Lord to appear, 56. the mudräs for that purpose, 57. offering the Deity a throne and other gifts, . . . Text 14

snäpanaà saìkha-ghänöädi- vädyaà näma-sahasrakam puräëa-pätho vasanaà upavétaà vibhüñaëam snäpanaà=bathing saìkha=conchshells; ghänöä=and bells; ädi=beginning with; vädyaà-music; näma-sahasrakam-chanting a thousand names; puräëa-pätho=reciting the Puräëas; vasanaà-garments; upavétaà-sacred thread; vibhüñaëam-ornaments. . . . 58. bathing the Deity, 51. conchshells, bells, and musical instruments at the time of bathing the Deity, 52. chanting a thousand names of the Lord, 53. reciting the Puräëas, 54. offering garments, 55. offering a sacred thread, 56. offering ornaments, . . . Text 15 gandhaù çré-tulasé-käañöha- candanaà kusumäni ca paträëi tulasé cäìgo- paìgävaraëa-püjanam gandhaù=perfume; çré-tulasé-käañöha-made of tulasé wood; candanaà-sandal paste; kusumäni-flowers; ca-and; paträëi-leaves; tulasé=Tulasi; ca=and; aìga-upäìga=of the limbs of the Lord; ävaraëa=of the guards protecting the Lord's abode; püjanam=the worship.

. . . 57. offering scents, 58. offering tulasé-candana, (Seventh Viläsa) 59. offering flowers, 60. offering leaves, 61. Tulasi, 62. worshiping the limbs of the Lord's transcendental form, 63. worshiping the guards protecting the Lord's abode, . . . Text 16 dhüpo dépaç ca naivedyaà pänaà homo bali-kriyä avagändüñädy-äsya-väso divya-gandhädikaà punaù dhüpo=incense; dépaç-lamp; ca-and; naivedyaà-food; pänaà-drink; homo-homa; bali-kriyä-offerings; avagändüña=rinsing the mouth; ädy=beginning with; äsya=of the mouth; väso-scent; divya-gandhädikaà-beginning with celestial scents; punaù-again. . . . (Eighth Viläsa) 64. offering incense, 65. offering a lamp, 66. offering food, 67. offering drink, 68. offering homa, 69. offering the Lord's remnants to the devotees, 70. rinsing the mouth, 71. making the mouth fragrant, 72. again offering celestial fragrances, . . . Text 17 räjopacärä gétädi mahä-néräjanaà tathä çaìkhädi-vädanaà sämbu- çaìkha-néräjanaà stutiù

räja=for a king; upacärä=things; gétä=with singing; ädi=beginning; mahä-néräjanaà-great ärati; tathä-so; çaìkhädi-vädanaà=sound conchshells and other things; sa-ambu-with water; çaìkha=conchshell; néräjanaà=ärati; stutiù-prayers. . . . 73. offering regal gifts, 74. singing and other things, 75. offering maha‘-niräjana, 76. sounding a conchshell and other musical instruments, 77. offering çaìkha-niräjana, 78. offering prayers, . . . Text 18 natiù pradakñiëä karmädy- arpänaà japa-yäcane agaù-kñamäpänaà nänä- gäàsi nirmälya-dhäraëam natiù=bowing down; pradakñiëä-circumambulating; karma=work; ädi-beginning with; arpänaà-offering; japa=chanting japa; yäcane-prayers; agah„-sins; kñamäpänaà=forgiveness; nänä=various; agäàsi=sins; nirmälya-dhäraëam-wearing garlands from the Lord. . . . 79. bowing down, 80. circumambulating, 81. offering one's work and other things to the Lord, 82. chanting japa, 83. offering prayers, 84. begging forgiveness for offenses, 85. various offenses, 86. wearing garlands offered to the Lord, . . . Text 19

çaìkhämbu-térthaà tulasé- püjä tan-måttikädi ca dhätré snäna-niñedhasya kälo våtter uparjanam çaìkha=fromthe conchshell; ambu=water; térthaà=water frok the Lord's lotus feet; tulasé-of Tulasi; püjä-worship; tan-måttika-ädi-activities beginning with respectfully touching her earth; ca-and; dhätré-amalaki; snäna-niñedhasya kälo=the time when bathing is forbidden; våtter uparjanam=means of livelihood. . . . (Ninth Viläsa) 87. conchshell water, 88. water that has washed the Lord's feet, 89. worship of Tulasi, 90. the ground where Tulasé grows, 91. the ämalaké tree, 92. times when bathing is forbidden, 93. proper ways to earn one's livelihood, . . . Text 20 madhyähne vaiçvadevädi çräddhaà cänarpyam ucyate vinärcäm açane doñäs tathänarpita-bhojane madhyähne=at midday; vaiçvadeva-ädi=beginning with the Vaiçvadevas; çräddhaà-çräddha; ca=and; anarpyam-what should not be offered; ucyate-is said; vinä=without;

arcäm=worship; äsane-in eating; doñäs-faults; tathä=so; anarpita=without offered; bhojane-in eating. . . . 94. midday duties, 95. the vaiçvadevas, 96. çräddha, 97. what should not be offered, 98. the offense of eating without having first worshiped the Lord, 99. the sin of eating food not first offered to the Lord, . . . Text 21 naivedya-bhakñaëaà santaù sat-saìgo 'sad-asaìgatiù asad-gatir vaiñëavopa- häsa-nindädi-duñkalam naivedya-bhakñaëaà=eating food offered to the Lord; santaù-the devotees of the Lord; sat-saìgo-association with the devotees of the Lord; asad-asaìgatiù=avoiding the association of non-devotees; asad-gatir=the result of associating with non-devotees; vaiñëava=of the devotees; upahäsa=mocking; nindä=offenses; ädi=beginning with; duñkalam=the inauspicious result. . . . 100. eating food offered to the Lord, (Tenth Viläsa) 101. the devotees of the Lord, 102. associating with the devotees of the Lord, 103. avoiding the association of non-devotees, 104. the result of associating with non-devotees, 105. the inauspicious result obtained by mocking or offending the devotees of the Lord, . . .

Text 22 satäà bhaktir viñëu-çästraà çrémad-bhägavataà tathä lélä-kathä ca bhagavad- dharmaù säyaà nija-kriyäù satäà=of the devotees; bhaktir-devotion; viñëu-çästraà-the Vaiñëava scriptures; çrémad-bhägavataà-Çrimad-Bhägavatam; tathä-so; lélä-kathä=the narrations of the Lord's pastimes; ca-and; bhagavad-dharmaù=the religion of the Lord; säyaà-evening; nija-kriyäù-own duties. . . . 106. giving respect to the devotees, 107. the Vaiñëava scriptures, 108. Çrimad-Bhägavatam, 109. narrations of the Lord's pastimes, 110. the religion of devotional service to the Lord, (Eleventh Viläsa) 111. evening duties, . . . Text 23 karma-päta-paréhäras tri-kälärcä viçeñataù naktaà kåtyäny atho püjä- phala-siddhy-ädi darçanam karma-päta=materialistic activities; paréhäras=renunciation; tri-kälärcä-worship at three times of the day; viçeñatah„-specifically; naktam–-at night; kåtyäny=duties; atho-then; püjä-of worship; phala=of the result; siddhy=the perfection; ädi=beginning with; darçanam=seeing the Deity.

. . . 112. renunciation of materialism, 113. worship at three times of the day, 114. duties at night, 115. the final result obtained by worship, 116. seeing the Deity of the Lord, . . . Text 24 viñëv-artha-dänaà vividho- pacärä nyüna-püraëam çayanaà mahimärcäyäù çréman-nämnas tathädbhutaù viñëu-artha-dänaà=giving gifts to the Lord; vividha=various; upacärä=kinds of worship; nyüna-püraëam-fulfilling a need; çayanaà-sleep; mahimä=the glory; arcäyäù=of worship; çréman-nämnas-of the holy name; tathä=so; adbhutaù-wonder. . . . 117. giving gifts to the Lord, 118. various kinds of worship, 119. fulfilling needs, 120. sleep, 121. the wonderful glory of worshiping the Lord, 122. the wonderful glory of the Lord's holy name, . . . Text 25 nämäparädhä bhaktiç ca premäthäçrayänädayaù pakñeñv ekädaçé säìgä çré-dvädäsy-äçöakaà mahat

nämäparädhä=offenses to the holy name; bhaktiç-devotional service; ca-and; prema=lobe; atha=then; äçrayänädayaù-beginning with surrender; pakñeñv-in the paksas; ekädaçé=ekädaçi; sa=with; aìgä-parts; çré-dvädäsé=dvädaçi; äçöakaà’eight things; mahat-great. . . . 123. offenses to the holy name, 124. devotional service, 125. devotional love, 126. activities beginning with surrendering to the Lord, (Twelfth and Thirteenth Viläsas) 127. duties in relation to the pakñas, 128. ekädaçi, 129. eight maha‘-dvädaçis, . . . Text 26 kåtyäni märgäsérñädi- mäseñu dvädaçeñv api puraçcaraëa-kåtyäni mantraà siddhasya lakñaëam kåtyäni=duties; märgäsérñädi-beginning with Margasirsa; mäseñu-in the months; dvädaçeñv-twelve; api-also; puraçcaraëa-kåtyäni=puräscaräna; mantraà-mantra; siddhasya-of one who has attained perfection; lakñaëam-the charateristics. . . . (Fourteenth, Fifteenth, and Sixteenth Viläsas) 130. duties in the twelve months beginning with Märgaçirña, (Seventeenth Viläsa) 131. puraçcaraëa, 132. characteristics of the siddha-mantra, . . . Text 27

mürty-ävirbhävanaà mürti- pratiñöhä kåñëa-mandiram jérëoddhåtiù çré-tulasé- viväho 'nanya-karma ca mürty-ävirbhävanaà=appearance of the Deity; mürti-pratiñöhä=establishment of the Deity; kåñëa-mandiram-the temple of Lord Kåñëa; jérëa=old temples; uddhåtiù=repair; çré-tulasé-of Çré Tulasi; viväho-the marriage; ananya=of the pure devotees; karma=activities; ca-and. . . . (Eighteenth Viläsa) 133. manifestation of the Deity of the Lord, (Nineteenth Viläsa) 134. installing the Deity of the Lord, (Twentieth Viläsa) 135. the temple of Lord Kåñëa, 136. repairing old temples, 137. the marriage of Çré Tulasi, and 138. the activities of the pure devotees. Text 28 tatra gurüpasatti-käränam kåpayä kåñëadevasya tad-bhakta-jana-saìgataù bhakter mähätmyam äkarëya täm icchan sad-guruà bhajet tatra=there; guru=of the spiritual master; upasatti=approach; käränam=the cause; kåpayä=by the mercy; kåñëadevasya-of Lord Kåñëadeva; tad-bhakta-jana-saìgataù-by the association of His

devotees; bhakter-of devotional service; mähätmyam=the glory; äkarëya-hearing; täm-that; icchan-desiring; sad-guruà-a bona-fide spiritual master; bhajet-should worship. The Reason Why One Should Take Shelter of a Genuine Spiritual Master By the mercy of Lord Kåñëadeva hearing, in the company of the devotees, the glories of pure devotional service, and yearning to attain that service, one should take shelter of a bona-fide spiritual master. Commentary by Çrila Sanätana Gosvämi It is by the mercy of Lord Kåñëadeva that one attains the association of the devotees. Devotional service is more glorious than liberation. The word bhajet{.fn 1} here meansone should take shelter". Text 29 atränubhüyate nityaà duùkha-çreëé paratra ca duhsahä çruyate çästrät titérñed api täà sudhéù atra=here; anubhüyate=is experienced; nityaà-always; duùkha-çreëé-a series of sufferings; paratra-in the next life; ca-and; duhsahä-unbearable; çruyate=is heard; çästrät-from

scripture; titérñed-shoudl desire to cross beyond; api-and; täà-that; sudhéù-an intelligent person. In this lifetime one experiences a succession of sufferings, and in the next life one is likely to experience another unbearable series of sufferings. Hearing this truth from the scriptures, an intelligent person will yearn to leave the world of birth and death. Commentary by Çrila Sanätana Gosvämi Here someone may ask: Ho÷ can ordinary people, who are attached to material sense-happiness, desire to attain devotional service? To this I reply: Desiring to escape the ocean of material sufferings, one will desire to attain devotional service, and thus one will take shelter of a bona-fide spiritual master. This action will be taken by an intelligent person. A person who cannot understand that material life means continued material sufferings is not intelligent. He is like an animal. It may be that such a person is like a hunter or other great sinner, and that is why he has lost his intelligence. Text 30 tathä coktam ekädaça-skandhe bhagavatä çré-dattena labdhvä su-durlabham idam– bahu-sambhavänte mänuñyam artha-dam anityam apéha dhéraù türëaà yatena na pated anu-måtyu yävan nihçreyasäya viñayaù khalu sarvataù syät

tathä=so; ca=and; uktam=spokenm; ekädaça-skandhe-in the Eleventh Canto; bhagavatä-by the Supreme Personality of Godhead; çré-dattena-Çré Dattätreya; labdhvä-attaining; su-durlabham=very rare; idaà-this; bahu-sambhavänte-after many births; mänuñyam-human; artha-dam-giving benefits; anityam-temporary; api=although; iha=here; dhéraù-intelligent; türëaà-quickly; yateta-should strive; na-not; pated-should fall; anu-måtyu-the series of deaths; yävat=as long as; nihçreyasäya=for the best; viñayaù-the material sense objects; khalu-indeed; sarvataù-in all respects; syät-is. This fact is affirmed by the Supreme Personality of Godhead, Çré Dattätreya in the following words (Çrimad-Bhägavatam 11.9.29): After many, many births and deaths one achieves the rare human form of life, which, although temporary, affords one the opportunity to attain the highest perfection. Thus, a sober human being should immediately endeavor for the ultimate perfection in life and not fall down into the cycle of repeated birth and death. After all, sense gratification is available even in the most abominable species of life, whereas Kåñëa consciousness is only possible for a human being."* Text 31 svayaà çré-bhagavatä ca nå-deham ädyaà su-labhaà su-surlabhaà

plavaà su-kalpaà guru-karëadhäram mayänukülena nabhasvateritaà pumän bhaväbdhià na taret sa ätma-hä svayaà=personally; çré-bhagavatä-by teh Supreme Personality of Godhead; ca=and; nå-deham-the human body; ädyaà-auspicious; su-labhaà’effortlessly attained; su-surlabhaà=very difficult to attain; plavaà-boat; su-kalpaà-well made; guru-karëadhäram-the captain being the spiritual master; mayä=by Me; anukülena-favirable; nabhasvatä=by winds; éritaà=impelled; pumän-a person; bhaväbdhià-the ocean of repeated birth and death; na-not; taret’crosses; sa-he; ätma-hä-killer of the soul. The Supreme Personality of Godhead Himself declares (Çrimad-Bhägavatam 11.20.17): The human body, which can award all benefit in life, is automatically obtained by the laws of nature, although it is a very rare achievement. This human body can be compared to a perfectly constructed boat having the spiritual master as the captain and the instructions of the Supreme Personality of Godhead as favorable winds impelling it on its course. Considering all these advantages, a human being who does not utilize his human life to cross the ocean of material existence must be considered the killer of his own soul."* Commentary by Çrila Sanätana Gosvämi

This verse is spoken by Lord Kåñëa, who is the original Supreme Personality of Godhead, as is described in Çrimad-Bhägavatam 1.3.28. The word ädyam here meansthe root of all auspicious results. The human life is attained after many pious deeds. Without many millions of struggles it is not possible to attain a human birth. Still, it seems to come of its own accord. Text 32 atha çré-gurüpasattiù tatraiva çré-prabuddha-yogeçvaroktau tasmäd guruà präpadyeta jijäsuù çreya uttamam çäbde pare ca niñëätaà brahmäny upasamäçrayam atha=now; çré-gurüpasattiù-taking shelter of the spiritual master; tatra=there; eva-indeed; çré-prabuddha-yogeçvara-uktau=in the statement of Çré Prabhuddha, the master of yoga; tasmäd=therefore; guruà-of a spiritual master; präpadyeta-one should take shelter; jijäsuù=desirign to know; çreya-good; uttamam-highest; çäbde-in scriptures; pare=supreme; ca-and; niñëätaà-expert; brahmäny-of the Supreme Personality of Godhead; upasamäçrayam-taking shelter. One Should Take Shelter of a Bona-fide Spiritual Master

Çré Prabhuddha, the great master of yoga, explained (Çrimad-Bhägavatam 11.3.21): Therefore any person who seriously desires real happiness must seek a bona-fide spiritual master and take shelter of him by initiation. The qualification of the bona-fide guru is that he has realized the conclusions of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bond-fide spiritual masters."* Text 33 svayaà çré-bhagavad-uktau mad-abhijaà guruà çäntaà upäséta mad-ätmakam svayaà=personally; çré-bhagavad-uktau-in the statement of the Supreme Personality of Godhead; mad-abhijaà=who knows me; guruà’spiritual master; çäntaà=peaceful; upäséta-should take shelter; mad-ätmakam-dedicated his heart to Me. The Supreme Personality of Godhead Himself affirms (Çrimad-Bhägavatam 11.10.5): One should take shelter of a bona-fide spiritual master, who is peaceful, who knows the truth about Me, and whose heart and mind are fixed on Me."

Text 34 krama-dépikäyäm– ca vipram– prädhvasta-käma-prabhåti-ripu-ghätam– nirmaläìgaà gariñöhaà bhaktià kåñëäìghri-paìkeruha-yugala-rajo-räginém udvahantam vettäraà veda-çästrägama-vimala-pathäà sammataà satsu däntaà vidyäà yaù samvivitsuù praväna-tanu-manä deçikaà saàsrayeta krama-dépikäyäà=in the Krama-dipikä; ca-and; vipraà-brähmaëa; prädhvasta=destroyed; käma=with lust; prabhåti=beginning; ripu-enemies; ghätaà=engaged; nirmaläìgaà-pure; gariñöhaà-exalted; bhaktià-devotion; kåñëäìghri-paìkeruha-yugala=of Lord Kåñëa's lotus feet; rajo=the dust; räginém=love; udvahantam-bearing; vettäraà-the knower; veda-çästrägama-vimala-pathäà=of the pure path of the Vedas and Agamas; sammataà-concluded; satsu-among the devotees; däntaà-self-controlled; vidyäà-knowledge; yaù-who; samvivitsuù-knows; praväna-tanu-manä=humble; deçikaà-guru; saàsrayeta-should take shelter. Çré Krama-dipika‘ explains: One should take shelter of a bona-fide spiritual master, who is a qualified brähmaëa, who has conquered lust and all other

enemies, who is pure, exalted, devoted to the dust of Lord Kåñëa's lotus feet, fully aware of the pure path of the Vedas and Agamas, convinced of the conclusions reached by the great devotees, self-controlled, eager to learn about the Supreme Lord, and humble at heart." Text 35 çrutäv api tad-vijänärthaà sad-gurum eväbhigacchet samit-päniù çrotriyaà brahma-niñöham äcäryavän puruño veda çrutau=in the Çruti; api-also; tad-vijänärthaà=to attain knowledge; sad-gurum-to a bona-fide spiritual master; eva=indeed; abhigacchet-one must approach; samit-päniù=with firewood in his hand; çrotriyaà-learned in the Vedas; brahma-niñöham-devoted to the Supreme Personality of Godhead; äcäryavän-who has a spiritual master; puruño-a person; veda-knows. In the Muëdaka Upaniñad (1.2.12) it is said: To learn the transcendental subject matter one must approach a spiritual master. In doing so one should carry fuel to burn in sacrifice. The symptom of such a spiritual master is that he is expert in understanding the Vedic conclusion and

therefore he constantly engages in the service of the Supreme Personality of Godhead."* In the Chändogya Upaniñad (6.14.2) it is said: One who approaches a bona-fide spiritual master can understand everything about spiritual realization."* Text 36 atha gurüpasatti-nityatä çré-bhägavate daçama-skandhe çruti-stutau vijihåñéka-väyubhir adänta-manas-turagaà ya iha yatanti yantu-mati-lolam upäya-khidaù vyasana-çatänvitaù samavahäya guroç caraëaà vänija iväja santya-kåta-karëadhära jaladhau atha=now; guru=of a spiritual master; upasatti=taking shelter; nityatä=eternality; çré-bhägavate-in Çrimad-Bhägavatam; daçama-skandhe-Canto Ten; çruti-stutau=in the Prayers of the Personified Vedas; vijita=conquered; håñéka=senses; väyubhir-and air; adänta=not controlled; manas=of the mind; turagaà=the horse; ya-who; iha=here; yatanti-struggle; yantum=to control; ati-lolam-very eager; upäya-khidaù-stuggling in many ways; vyasana=troubles; çata=hundreds; anvitaù=with; samavahäya=abandoning; guroç-of the spiritual master; caraëaà-the feet; vänija-merchants; iva-like; aja=O

unbron one; santy=are; a=not; kåta=accepted; karëadhära-captain of the boat; jaladhau=in the ocean. One Should Always Remain in the Shelter of the Spiritual Master In Çrimad-Bhägavatam (10.87.33) the Personified Vedas affirm: O unborn Supreme Personality of Godhead, they who leave the shelter of their spiritual master's lotus feet and, holding back the senses and breath, struggle to control the wild horse of the mind, meet with a hundred calamities. They are like merchants trying to sail on the ocean in a boat without a captain." Text 37 çrutau ca naiña tarkeëa matir apaneyä proktänyenaiva su-jänäya preñöha çrutau=in the Çruti; ca-and; na=not; eña-thus; tarkeëa-by logic; matir-concept; apaneyä-to be removed; proktä=said; anyena=by another; eva=indeed; su-jänäya=for good knowledge; preñöha-O dearest one. In the Kaöha Upaniñad (1.2.9) it is said:

O dear one, spiritual truth cannot be understood by material logic. It is understood only hearing the explanations of the spiritual master." Text 38 atha viçeñataù çré-guror lakñaëäni mantra-muktävalyäm avadätänvaya-çuddhaù svocitäcära-tat-paraù äsramé krodha-rahito veda-vit sarva-çästra-vit atha=now; viçeñataù-specifically; çré-guror-of the spiritual master; lakñaëäni-the qualities; mantra-muktävalyäm-in the Mantra-mukävali; avadätä=saintly; anvaya=family; çuddhaù=pure; sva=own; ucita=proper; äcära=activities; tat-paraù=devoted; äsramé-following varnasrama; krodha-anger; rahito=without; veda-vit-knowing the Vedas; sarva-çästra-vit-knowing all the scriptures. The Qualities of a Genuine Spiritual Master In Çré Mantra-muktävalé it is said: A genuine spiritual master is saintly, born in a pure family, diligent in performing his prescribed duties, a follower of

varëäçrama, devoid of anger, learned in the Vedas and scriptures, . . . Commentary by Çrila Sanätana Gosvämi Çrimad-Bhägavatam 11.3.2± (quoted in text 32) also describes the qualities of a genuine spiritual master. Text 39 çraddhävän anasüyaç ca priya-väk priya-darçanaù çuciù su-veñas taruëaù sarva-bhüta-hite rataù çraddhävän=faithful; anasüyaç-non-envious; ca-and; priya-väk-speaks sweetly; priya-darçanaù-is pleasing to the eye; çuciù-pure; su-veñas=has a pleasing appearance; taruëaù-young; sarva-bhüta-hite’in the welfare of all living beings; rataù-engaged. . . . faithful, free of envy, a pleasing speaker, pleasing to the eye, pure, well-dressed, young, a person who works for the welfare of all living beings, . . . Text 40 dhémän anuddhata-matiù pürëo 'hantä vimarçakaù sad-guëo 'rcäsu kåta-dhéù

kåtajaù çiñya-vatsalaù dhémän=intelligent; anuddhata-matiù-humble at heart; pürëo-perfect; ahantä=non-viloent; vimarçakaù-thoughtful; sad-guëo-virtuous; arcäsu=in the worship of the Lord; kåta-dhéù-enploying his intelligence; kåtajaù=grateful; çiñya-vatsalaù-affectionate to his disciples. . . . intelligent, humble at heart, perfect, non-violent, thoughtful, virtuous, intent on worshiping the Lord, grateful, affectionate to his disciples, . . . Text 41 nigrahänugrahe çakto homa-mantra-paräyaëaù uhäpoha-prakära-jaù çuddhätmä yaù kåpälayah„ ity-ädi-lakñaëair yukto guruù syäd garima-nidhiù nigraha=punishment; anugrahe=and mercy; çakto-able; homa-mantra-paräyaëaù-devoted to homa and mantras; uhäpoha-prakära-jaù=examining all sides of an issue; çuddhätmä-pure at heart; yaù-who; kåpälayaù-merciful; ity-ädi-lakñaëair-qualities beginning with these; yukto=endowed; guruù-a spiritual master; syäd-is; garima-nidhiù-a treasury of saintly qualities.

. . . capable of both punishment and mercy, devoted to mantras and yajas, examining all sides of an issue, pure at heart, and merciful. A genuine spiritual master has these and many other virtues. He is a treasure-house of virtues." Text 42 agastya-saàhitäyäà ca devatopäsakaù çänto visayeñv api nispåhaù adhyätma-vid brahma-vädé veda-çästrärtha-kovidaù agastya-saàhitäyäà=in the Agastya-saàhitä; ca-and; devatopäsakaù-worshiping the Supreme Personality of Godhead; çänto-peaceful; visayeñv-in the obejcts of the material senses; api-also; nispåhaù=without desire; adhyätma-vid-learned in spiritual truth; brahma-vädé-a prpounder of spiritual truth; veda-çästrärtha-kovidaù-learned in the Vedas and scriptures. In the Agastysa-saàhita‘ it is said: A genuine spiritual master is a worshiper of the Supreme Personality of Godhead, peaceful, free of material desires, aware of the spiritual truth, a teacher of the spiritual truth, learned in the Vedas and scriptures, . . . Text 43

uddhartuà caiva saàhartuà samartho brähmaëottamaù tattva-jo yantra-manträëäà marma-bhettä rahasya-vit uddhartuàto deliver; ca=and; eva=indeed; saàhartuà-to quell; samartho-able; brähmaëottamaù-the best of brähmaëas; tattva-the truth; jo=knowing; yantra-manträëäà-of yantras and rituals; marma-bhettä-cutting doubts; rahasya-vit-knowing the secrets of spiritual truth. . . . able to deliver others, able to surmount obstacles, the best of brähmaëas, expert in yantras and mantras, one who goes to the heart of the matter, aware of the secrets of spiritual philosophy, . . . Text 44 puraçcaraëa-kåd dhoma- mantra-siddhaù prayoga-vit tapasvé satya-vädé ca gåhastho gurur ucyate puraçcaraëa-kåd=a performer of puräscaraëa; homa-mantra-siddhaù=expert at chanting mantras in yajnas; prayoga-vit-aware of what is needed; tapasvé-austere; satya-vädé=truthful; ca-and; gåhastho-a householder; gurur-spiritual master; ucyate-is said.

. . . a performer of purçcaraëa, expert at chanting mantras in yajas, aware of what is needed, austere, and truthful. These are the qualities of a householder spiritual-master."