Sri Hari-bhakti-vilasa

First Vilasa

Text 1

atha ma�galacara�am

caitanyadeva� bhagavanta� a�raye

�r�-vai��avana� pramude '�jasa likhan
ava�yaka� karma vicarya sadhubhi�
sardha� samah�tya samasta-�astrata�

atha-now; ma�galacara�am-invoking auspiciousness; caitanyadevam-Lord

Caitanyadeva; bhagavantam-the Supreme Personality of Godhead; a�raye-I take
shelter; �r�-vai��avanam-of the devotees; pramude-for the pleasure; a�jasa-
properly; likhan-writi�g; ava�yakam-compulsory; karma-work; vicarya-consideri�g;
sadhubhi�-the devotees; sardham-with; samah�tya-collecti�g; samasta-from all;
�astrata�-the �criptures.

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 �rila San�tana Gosv�mi

brahmadi-�akti-prada� ��vara� ta�

datu� sva-bhakti� k�payavat�r�am
caitanyadeva� �ara�a� prapadye
yasya prasadat sva-va�e 'rtha-siddhi�

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-
vilasasya yatha-mati
��ka dig-dar�in� nama
tad-eka��artha-bodhin�

This commentary, which bears the name Dig-dar�ini �ika� (A Commentary That
Shows the Direction), and which explains a small portion of the Hari-bhakti-vil�sa,
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 (cetan�) 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 Vi��u. Why else do I write? I write to
please them.
Someone may ask: How 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 �rimad-Bh�gavatam 1.3.28 reveals
is Lord K���a. In this way three parts of this verse are explained. By taking
shelter of Lord Caitanya Mah�prabhu 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 �ri
Caitanya Mah�prabhu. 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, Sm�ti, Pur��as, 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 how I will write this book.

Text 2

bhakter vilasa�� cinute prabodha-

nandasya �i�yo bhagavat-priyasya
gopala-bha��o raghunatha-dasa�
santo�ayan rupa-sanatanau ca

bhakte�-of devotional service; vilasan-the pastimes; cinute-gathers;

prabodhanandasya-of Prabodh�nanda Sarasvati; �i�ya�-the disciple; bhagavat-to the
Lord; priyasya-dear; gopala-bha��a�-Gop�la Bha��a Gosv�mi; raghunatha-dasam-
Raghun�tha d�sa Gosv�mi; santo�ayan-pleasing; rupa-R�pa Gosv�mi; sanatanau-San�tana
Gosv�mi; ca-and.

�rila Gop�la Bha��a Gosv�mi, who pleased �rila R�pa Gosv�mi, �rila San�tana
Gosv�mi, and �rila Raghun�tha d�sa Gosv�mi, and who was a disciple of Lord
Caitanya's dear devotee, �rila Prabodh�nanda Sarasvati, first collected these
pastimes of devotional service.

Commentary by �rila San�tana Gosv�mi

The pastimes of devotional service are this book, �ri Hari-bhakti-vil�asa.

Text 3

mathura-natha-padabja-
prema-bhakti-vilasata�
jata� bhakti-vilasakhya�
tad-bhakta� ��layantv imam

mathura-of Mathur�; natha-of the master; padabja-for the lotus feet; prema-
love; bhakti-and devotion; vilasata�-from the pastimes; jatam-born; bhakti-
vilasakhyam-named Bhakti-vil�sa; tad-bhakta�-His devotees; ��layantv-may study;
imam-this.

May the devotees of the Lord carefully study this Hari-bhakti-vil�sa, which
has come from a person who enjoys splendid pastimes of love and devotion for the
lotus feet of Mathur�'s master.

Commentary by �rila San�tana Gosv�mi

 The compound word mathura-natha-padabja-prema-bhakti-vilasata� may mean either
"the book Hari-bhakti-vil�sa has come from the playful happiness of �rila Gop�la
Bha��a Gosv�mi, who is filled with love and devotion for Mathur�'s master," or "the
book Hari-bhakti-vil�sa has come from �rila Gop�la Bha��a Gosv�mi, who who enjoys
splendid pastimes of love and devotion for the lotus feet of Mathur�'s master."
The devotees here are like bumblebees at the lotus feet of Mathur�'s master.
If the alternate reading "�obhayantu" 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 ala�kurvantu is
accepted, then the text reads, "the devotees of the Lord are decorated with all
virtues, beginning with humbleness."

Text 4

j�yasur atyantika-bhakti-ni��ha�
�r�-vai��ava mathura-ma��ale 'tra
ka���vara� k���a-vane cakastu
�r�-k���a-dasa� ca sa-lokanatha�

j�yasu�-all glories; atyantika-bhakti-ni��ha�-to they who have great faith and

devotion; �r�-vai��ava-the devotees of Lord Vi��u; mathura-of Mathur�; ma��ale-in
the circle; atra-here; ka���vara�-Ka���vara; k���a-vane-in Lord K���a's forest;
cakastu-manifest; �r�-k���a-dasa�-K���a d�sa; ca-and; sa-lokanatha�-with Lokan�tha.

All glories to the great devotees here in Lord K���a's forest within M�thura-
ma��ala! May K��i�vara, K���ad�sa, and Lokan�tha appear before me.

Commentary by �rila San�tana Gosv�mi

Tasting the nectar of devotional service to the lotus feet of Mathur�'s

master, the the devotees happily live in the land of Mathur�. In �ri Gop�la-t�pani�
Upani�ad, V�nd�vana is called "the forest of Lord K���a". In that forest the
devotees happily enjoy pastimes of hearing and chanting Lord K���a's glories. The
word sa-lokan�tha� (with Lokan�tha) indicates the close friendship between
K���ad�sa Kavir�ja and Lokan�tha Gosv�mi. It was in the company of the devotees
mentioned here that this book was written.

Text 5

tatra lekhya-pratij�a

adau sa-kara�a� lekhya�

�r�-gurva�raya�a� tata�
guru� �i�ya� par�k�adir
bhagavan manavo 'sya ca
mantradikar� siddhy-adi-
�odhana� mantra-sa�skriya

tatra-there; lekhya-pratij�a-description of what will bewritten; adau-in the

begtinning; sa-kara�am-with reasons; lekhyam-to be written; �r�-guru-of the
spiritual master; a�raya�am-shelter; tata�-then; guru�-the guru; �i�ya�-the
disciple; par�k�adi�-examination; bhagavan-the Supreme Personality of Godhead;
manava�-mantras; asya-of Him; ca-and; mantra-for the mantras; adikar�-qualified
person; siddhy-adi-beginning with perfection; �odhanam-purification; mantra-of
mantras; sa�skriya-rite of purification.

Table of Contents

In this book will be discussed: (First Vil�sa) 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 �rila San�tana Gosv�mi

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

d�k�a nitya� brahma-kale

�ubhotthana� pavitrata

d�k�a-initiation; nityam-regularly; brahma-kale-at brahma-muh�rta; �ubha-

auspicious; utthanam-rising; pavitrata-purity.

. . . (Second Vil�sa) 10. initiation, 11. rising every day at brahma-muh�rta, 12.
cleanliness, . . .

Text 7

prata� sm�tyadi k���asya

vadyadyai� ca prabodhanam
nirmalyottara�ady-adau
ma�galaratrika� tata�

prata�-at sunrise; sm�ty-remembering; adi-beginning with; k���asya-of Lord

K���a; vadya-adyai�-activities beginning with playing music; ca-and; prabodhanam-
awakening; nirmalya-the garlands worn by the Lord; uttara�a-wearing; ady-beginning
with; adau-in the beginning; ma�galaratrikam-ma�gala-�rati; tata�-then.

. . . (Third Vil�sa) 13. remembering Lord K���a 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. ma�ala-�rati, . . .

Text 8

maitradi-k�tya� �aucaca-
mana� dantasya dhavanam
snana� tantrika-sandhyadi
deva-sadmadi-sa�skriya

maitra-passing urine; adi-beginning with; k�tyam-to be done; �auca-cleaning;

acamanam-ringing the mount; dantasya-of the teeth; dhavanam-cleaning; snanam-
bathing; tantrika-sandhya-adi-offering tantrika-sandhy�; deva-sadmadi-sa�skriya-
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 G�yatri mantra), (Fourth Vil�sa) 23. cleaning the temple of
the Lord, . . .

Text 9
tulasy-ady-ah�tir geha-
snanam u��odakadikam
vastra� p��ha� cordhva-pu��ra�
�r�-gopi-candanadikam

tulasy-ady-ah�ti�-offerings to Tulasi; geha-of the house; snanam-cleaning;

u��odakadikam-with warm water; vastram-clothing; p��ham-seat; ca-and; urdhva-
pu��ram-tilaka; �r�-gopi-candanadikam-beginning with gopi-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

cakradi-mudra mala ca
g�ha-sandhyarcana� guro�
mahatmya� catha k���asya
dvara-ve�mantararcanam

cakra-with cakra; adi-beginning; mudra-mudras; mala-garlands; ca-and; g�ha-

sandhya-offering sandhya� at home; arcanam-worship; guro�-of the spiritual master;
mahatmyam-the glories; ca-and; atha-then; k���asya-of Lord K���a; dvara-ve�ma-the
door of the houee; antara-within; arcanam-worship.

. . . 31. the cakra-mudra� and other mudr�s, 32. garlands, 33. performing sandhya�
at home, 34. worshiping the spiritual master, 35. the glories of the spiritual
master, 36. worshiping Lord K���a, 37. the glories of Lord K���a, (Fifth Vil�sa)
38. worshiping when one enters the door of the house, . . .

Text 11

pujarthasanam arghyadi-
sthapana� vighna-vara�am
�r�-gurv-adi-natir bhuta-
�uddhi� pra�a-vi�odhanam

puja-worship; artha-for the purpose; asanam-a seat; arghyadi-beginning with

arghya; sthapanam-placing; vighna-vara�am-protection from obstacles; �r�-guru-with
the spiritual master; adi-beginning; nati�-offering obeisances; bhuta-�uddhi�-
bhuta-�uddhi; pra�a-vi�odhanam-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. bh�ta-�uddhi, 44. purifying the life-breath, . . .

Text 12

nyasa-mudra-pa�caka� ca
k���a-dhyanantararcane
puja padani �r�-murti-
�alagrama-�ilas tatha

nyasa-nyasas; mudra-mudr�s; pa�cakam-five; ca-and; k���a-dhyana-meditation on

Lord K���a; antara-in the heart; arcane-in worship; puja-worship; padani-places;
�r�-murti-the Deity of the Lord; �alagrama-�ila�-the ��lagr�ma stone; tatha-so.

. . . 45. the ny�sas, 46. the five kinds of mudr�s, 47. meditating on Lord K���a,
48. worshiping Lord K���a in one's heart, 49. the Deity of the Lord, 50. the
��lagr�ma stone, . . .

Text 13

dvarakodbhava-cakra�i
�uddhaya� p��ha-pujanam
avahanadi tan-mudra
asanadi-samarpa�am

dvaraka-in Dv�rak�; udbhava-manifested; cakra�i-cakra stones; �uddhaya�-

cleaning; p��ha-sitting place; pujanam-worship; avahanadi-activities beginning with
inviting the Lord to appear; tan-mudra-the mudras for that purpose; asanadi-
samarpa�am-offering a throne and other things.

. . . 51. the cakra stones manifested at Dv�rak�, (Sixth Vil�sa) 52. cleaning the
Deity, 53. worshiping the Lord's abode, 54. worship of the Deity, 55. inviting the
Lord to appear, 56. the mudr�s for that purpose, 57. offering the Deity a throne
and other gifts, . . .

Text 14

snapana� sa�kha-gha��adi-
vadya� nama-sahasrakam
pura�a-pa�ho vasana�
upav�ta� vibhu�a�am

snapanam-bathing sa�kha-conchshells; gha��a-and bells; adi-beginning with;

vadyam-music; nama-sahasrakam-chanting a thousand names; pura�a-pa�ha�-reciting the
Pur��as; vasanam-garments; upav�tam-sacred thread; vibhu�a�am-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 Pur��as, 54. offering garments, 55. offering a sacred thread, 56.
offering ornaments, . . .

Text 15

gandha� �r�-tulas�-ka#-##�#4###�#4###-##a��ha-
candana� kusuma#-##�#4###�#4###-##ni ca
patra#-##�#4###�#4###-##�i tulas� ca#-##�#4###�#4###-##�go-
pa�ga#-##�#4###�#4###-##vara�a-pu#-##�#4###�#4###-##janam

gandha�-perfume; �r�-tulas�-ka#-##�#4###�#4###-##a��ha-made of tulasi#-

##�#4###�#4###-## wood; candanam-sandal paste; kusuma#-##�#4###�#4###-##ni-flowers;
ca-and; patra#-##�#4###�#4###-##�i-leaves; tulas�-Tulasi#-##�#4###�#4###-##; ca-
and; a�ga-upa#-##�#4###�#4###-##�ga-of the limbs of the Lord; a#-##�#4###�#4###-
##vara�a-of the guards protecting the Lord's abode; pu#-##�#4###�#4###-##janam-the
worship.

. . . 57. offering scents, 58. offering tulasi#-##�#4###�#4###-##-candana,

(Seventh Vil�sa) 59. offering flowers, 60. offering leaves, 61. Tulasi#-
##�#4###�#4###-##, 62. worshiping the limbs of the Lord's transcendental form, 63.
worshiping the guards protecting the Lord's abode, . . .

Text 16

dhu#-##�#4###�#4###-##po d�pa� ca naivedya�

pa#-##�#4###�#4###-##na� homo bali-kriya#-##�#4###�#4###-##
avaga��u#-##�#4###�#4###-##�a#-##�#4###�#4###-##dy-a#-##�#4###�#4###-##sya-va#-
##�#4###�#4###-##so
divya-gandha#-##�#4###�#4###-##dika� puna�

dhu#-##�#4###�#4###-##pa�-incense; d�pa�-lamp; ca-and; naivedyam-food; pa#-

##�#4###�#4###-##nam-drink; homa�-homa; bali-kriya#-##�#4###�#4###-##-offerings;
avaga��u#-##�#4###�#4###-##�a-rinsing the mouth; a#-##�#4###�#4###-##dy-beginning
with; a#-##�#4###�#4###-##sya-of the mouth; va#-##�#4###�#4###-##sa�-scent; divya-
gandha#-##�#4###�#4###-##dikam-beginning with celestial scents; puna�-again.

. . . (Eighth Vil�sa) 64. offering incense, 65. offering a lamp, #

##4#�##p5################### ##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

ra#-##�#4###�#4###-##jopaca#-##�#4###�#4###-##ra#-##�#4###�#4###-## g�ta#-
##�#4###�#4###-##di
maha#-##�#4###�#4###-##-n�ra#-##�#4###�#4###-##jana� tatha#-##�#4###�#4###-##
�a�kha#-##�#4###�#4###-##di-va#-##�#4###�#4###-##dana� sa#-##�#4###�#4###-##mbu-
�a�kha-n�ra#-##�#4###�#4###-##jana� stuti�

ra#-##�#4###�#4###-##ja-for a king; upaca#-##�#4###�#4###-##ra#-

##�#4###�#4###-##-things; g�ta#-##�#4###�#4###-##-with singing; a#-##�#4###�#4###-
##di-beginning; maha#-##�#4###�#4###-##-n�ra#-##�#4###�#4###-##janam-great �rati;
tatha#-##�#4###�#4###-##-so; �a�kha#-##�#4###�#4###-##di-va#-##�#4###�#4###-
##danam-sound conchshells and other things; sa-ambu-with water; �a�kha-conchshell;
n�ra#-##�#4###�#4###-##janam-�rati; stuti�-prayers.

. . . 73. offering regal gifts, 74. singing and other things, 75. offering maha�-
ni#-##�#4###�#4###-##r�jana, 76. sounding a conchshell and other musical
instruments, 77. offering �a�kha-ni#-##�#4###�#4###-##r�jana, 78. offering prayers,
. . .

Text 18

nati� pradak�i�a#-##�#4###�#4###-## karma#-##�#4###�#4###-##dy-

arpa�a� japa-ya#-##�#4###�#4###-##cane
aga�-k�ama#-##�#4###�#4###-##pa�a� na#-##�#4###�#4###-##na#-##�#4###�#4###-##-
ga#-##�#4###�#4###-##�si nirma#-##�#4###�#4###-##lya-dha#-##�#4###�#4###-
##ra�am

nati�-bowing down; pradak�i�a#-##�#4###�#4###-##-circumambulating; karma-work;

a#-##�#4###�#4###-##di-beginning with; arpa�am-offering; japa-chanting japa; ya#-
##�#4###�#4###-##cane-prayers; aga�-sins; k�ama#-##�#4###�#4###-##pa�am-
forgiveness; na#-##�#4###�#4###-##na#-##�#4###�#4###-##-various; aga#-
##�#4###�#4###-##�si-sins; nirma#-##�#4###�#4###-##lya-dha#-##�#4###�#4###-##ra�am-
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

�a�kha#-##�#4###�#4###-##mbu-t�rtha� tulas�-
pu#-##�#4###�#4###-##ja#-##�#4###�#4###-## tan-m�ttika#-##�#4###�#4###-##di ca
dha#-##�#4###�#4###-##tr� sna#-##�#4###�#4###-##na-ni�edhasya
 ka#-##�#4###�#4###-##lo v�tter uparjanam

�a�kha-fromthe conchshell; ambu-water; t�rtham-water frok the Lord's lotus

feet; tulas�-of Tulasi#-##�#4###�#4###-##; pu#-##�#4###�#4###-##ja#-##�#4###�#4###-
##-worship; tan-m�ttika-a#-##�#4###�#4###-##di-activities beginning with
respectfully touching her earth; ca-and; dha#-##�#4###�#4###-##tr�-amalaki#-
##�#4###�#4###-##; sna#-##�#4###�#4###-##na-ni�edhasya ka#-##�#4###�#4###-##la�-the
time when bathing is forbidden; v�tter uparjanam-means of livelihood.

. . . (Ninth Vil�sa) 87. conchshell water, 88. water that has washed the Lord's
feet, 89. worship of Tulasi#-##�#4###�#4###-##, 90. the ground where Tulasi#-
##�#4###�#4###-## grows, 91. the �malaki#-##�#4###�#4###-## tree, 92. times when
bathing is forbidden, 93. proper ways to earn one's livelihood, . . .

Text 20

madhya#-##�#4###�#4###-##hne vai�vadeva#-##�#4###�#4###-##di
�ra#-##�#4###�#4###-##ddha� ca#-##�#4###�#4###-##narpyam ucyate
vina#-##�#4###�#4###-##rca#-##�#4###�#4###-##m a�ane do�a#-##�#4###�#4###-##s
tatha#-##�#4###�#4###-##narpita-bhojane

madhya#-##�#4###�#4###-##hne-at midday; vai�vadeva-a#-##�#4###�#4###-##di-

beginning with the Vai�vadevas; �ra#-##�#4###�#4###-##ddham-�r�ddha; ca-and;
anarpyam-what should not be offered; ucyate-is said; vina#-##�#4###�#4###-##-
without; arca#-##�#4###�#4###-##m-worship; a�ane-in eating; do�a#-##�#4###�#4###-
##�-faults; tatha#-##�#4###�#4###-##-so; anarpita-without offered; bhojane-in
eating.

. . . 94. midday duties, 95. the vai�vadevas, 96. �r�ddha, 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-bhak�a�a� santa�
sat-sa�go 'sad-asa�gati�
asad-gatir vai��avopa-
ha#-##�#4###�#4###-##sa-ninda#-##�#4###�#4###-##di-du�kalam

naivedya-bhak�a�am-eating food offered to the Lord; santa�-the devotees of the

Lord; sat-sa�ga�-association with the devotees of the Lord; asad-asa�gati�-avoiding
the association of non-devotees; asad-gati�-the result of associating with non-
devotees; vai��ava-of the devotees; upaha#-##�#4###�#4###-##sa-mocking; ninda#-
##�#4###�#4###-##-offenses; a#-##�#4###�#4###-##di-beginning with; du�kalam-the
inauspicious result.

. . . 100. eating food offered to the Lord, (Tenth Vil�sa) 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

sata#-##�#4###�#4###-##� bhaktir vi��u-�a#-##�#4###�#4###-##stra�

�r�mad-bha#-##�#4###�#4###-##gavata� tatha#-##�#4###�#4###-##
l�la#-##�#4###�#4###-##-katha#-##�#4###�#4###-## ca bhagavad-
dharma� sa#-##�#4###�#4###-##ya� nija-kriya#-##�#4###�#4###-##�
 sata#-##�#4###�#4###-##m-of the devotees; bhakti�-devotion; vi��u-�a#-
##�#4###�#4###-##stram-the Vai��ava scriptures; �r�mad-bha#-##�#4###�#4###-
##gavatam-�ri#-##�#4###�#4###-##mad-Bh�gavatam; tatha#-##�#4###�#4###-##-so; l�la#-
##�#4###�#4###-##-katha#-##�#4###�#4###-##-the narrations of the Lord's pastimes;
ca-and; bhagavad-dharma�-the religion of the Lord; sa#-##�#4###�#4###-##yam-
evening; nija-kriya#-##�#4###�#4###-##�-own duties.

. . . 106. giving respect to the devotees, 107. the Vai��ava scriptures, 108.
�ri#-##�#4###�#4###-##mad-Bh�gavatam, 109. narrations of the Lord's pastimes, 110.
the religion of devotional service to the Lord, (Eleventh Vil�sa) 111. evening
duties, . . .

Text 23

karma-pa#-##�#4###�#4###-##ta-par�ha#-##�#4###�#4###-##ras
tri-ka#-##�#4###�#4###-##la#-##�#4###�#4###-##rca#-##�#4###�#4###-## vi�e�ata�
nakta� k�tya#-##�#4###�#4###-##ny atho pu#-##�#4###�#4###-##ja#-##�#4###�#4###-##-
phala-siddhy-a#-##�#4###�#4###-##di dar�anam

karma-pa#-##�#4###�#4###-##ta-materialistic activities; par�ha#-

##�#4###�#4###-##ra�-renunciation; tri-ka#-##�#4###�#4###-##la#-##�#4###�#4###-
##rca#-##�#4###�#4###-##-worship at three times of the day; vi�e�ata�-specifically;
naktam-at night; k�tya#-##�#4###�#4###-##ny-duties; atha�-then; pu#-##�#4###�#4###-
##ja#-##�#4###�#4###-##-of worship; phala-of the result; siddhy-the perfection; a#-
##�#4###�#4###-##di-beginning with; dar�anam-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

vi��v-artha-da#-##�#4###�#4###-##na� vividho-
paca#-##�#4###�#4###-##ra#-##�#4###�#4###-## nyu#-##�#4###�#4###-##na-pu#-
##�#4###�#4###-##ra�am
�ayana� mahima#-##�#4###�#4###-##rca#-##�#4###�#4###-##ya#-##�#4###�#4###-##�
�r�man-na#-##�#4###�#4###-##mnas tatha#-##�#4###�#4###-##dbhuta�

vi��u-artha-da#-##�#4###�#4###-##nam-giving gifts to the Lord; vividha-

various; upaca#-##�#4###�#4###-##ra#-##�#4###�#4###-##-kinds of worship; nyu#-
##�#4###�#4###-##na-pu#-##�#4###�#4###-##ra�am-fulfilling a need; �ayanam-sleep;
mahima#-##�#4###�#4###-##-the glory; arca#-##�#4###�#4###-##ya#-##�#4###�#4###-##�-
of worship; �r�man-na#-##�#4###�#4###-##mna�-of the holy name; tatha#-
##�#4###�#4###-##-so; adbhuta�-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

na#-##�#4###�#4###-##ma#-##�#4###�#4###-##para#-##�#4###�#4###-##dha#-
##�#4###�#4###-## bhakti� ca
prema#-##�#4###�#4###-##tha#-##�#4###�#4###-##�raya�a#-##�#4###�#4###-##daya�
pak�e�v eka#-##�#4###�#4###-##da�� sa#-##�#4###�#4###-##�ga#-##�#4###�#4###-##
�r�-dva#-##�#4###�#4###-##da�y-a��aka� mahat

na#-##�#4###�#4###-##ma#-##�#4###�#4###-##para#-##�#4###�#4###-##dha#-
##�#4###�#4###-##-offenses to the holy name; bhakti�-devotional service; ca-and;
prema-lobe; atha-then; a#-##�#4###�#4###-##�raya�a#-##�#4###�#4###-##daya�-
beginning with surrender; pak�e�v-in the paksas; eka#-##�#4###�#4###-##da��-
ek�da�i#-##�#4###�#4###-##; sa-with; a�ga#-##�#4###�#4###-##-parts; �r�-dva#-
##�#4###�#4###-##da��-dv�da�i#-##�#4###�#4###-##; a��akam-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 Vil�sas) 127. duties in relation to the pak�as, 128. ek�da�i#-
##�#4###�#4###-##, 129. eight maha�-dv�da�i#-##�#4###�#4###-##s, . . .

Text 26

k�tya#-##�#4###�#4###-##ni ma#-##�#4###�#4###-##rga��r�a#-##�#4###�#4###-##di-
ma#-##�#4###�#4###-##se�u dva#-##�#4###�#4###-##da�e�v api
pura�cara�a-k�tya#-##�#4###�#4###-##ni
mantra� siddhasya lak�a�am

k�tya#-##�#4###�#4###-##ni-duties; ma#-##�#4###�#4###-##rga��r�a#-
##�#4###�#4###-##di-beginning with Margasirsa; ma#-##�#4###�#4###-##se�u-in the
months; dva#-##�#4###�#4###-##da�e�v-twelve; api-also; pura�cara�a-k�tya#-
##�#4###�#4###-##ni-pura�cara�a; mantram-mantra; siddhasya-of one who has attained
perfection; lak�a�am-the charateristics.

. . . (Fourteenth, Fifteenth, and Sixteenth Vil�sas) 130. duties in the twelve

months beginning with M�rga�i#-##�#4###�#4###-##r�a, (Seventeenth Vil�sa) 131.
pura�cara�a, 132. characteristics of the siddha-mantra, . . .

Text 27

mu#-##�#4###�#4###-##rty-a#-##�#4###�#4###-##virbha#-##�#4###�#4###-##vana� mu#-
##�#4###�#4###-##rti-
prati��ha#-##�#4###�#4###-## k���a-mandiram
j�r�oddh�ti� �r�-tulas�-
viva#-##�#4###�#4###-##ho 'nanya-karma ca

mu#-##�#4###�#4###-##rty-a#-##�#4###�#4###-##virbha#-##�#4###�#4###-##vanam-
appearance of the Deity; mu#-##�#4###�#4###-##rti-prati��ha#-##�#4###�#4###-##-
establishment of the Deity; k���a-mandiram-the temple of Lord K���a; j�r�a-old
temples; uddh�ti�-repair; �r�-tulas�-of �ri#-##�#4###�#4###-## Tulasi#-
##�#4###�#4###-##; viva#-##�#4###�#4###-##ha�-the marriage; ananya-of the pure
devotees; karma-activities; ca-and.

. . . (Eighteenth Vil�sa) 133. manifestation of the Deity of the Lord, (Nineteenth

Vil�sa) 134. installing the Deity of the Lord, (Twentieth Vil�sa) 135. the temple
of Lord K���a, 136. repairing old temples, 137. the marriage of �ri#-
##�#4###�#4###-## Tulasi#-##�#4###�#4###-##, and 138. the activities of the pure
devotees.

Text 28

tatra guru#-##�#4###�#4###-##pasatti-ka#-##�#4###�#4###-##ra�am

k�paya#-##�#4###�#4###-## k���adevasya
tad-bhakta-jana-sa�gata�
bhakter ma#-##�#4###�#4###-##ha#-##�#4###�#4###-##tmyam a#-##�#4###�#4###-##kar�ya
ta#-##�#4###�#4###-##m icchan sad-guru� bhajet

tatra-there; guru-of the spiritual master; upasatti-approach; ka#-

##�#4###�#4###-##ra�am-the cause; k�paya#-##�#4###�#4###-##-by the mercy;
k���adevasya-of Lord K���adeva; tad-bhakta-jana-sa�gata�-by the association of His
devotees; bhakte�-of devotional service; ma#-##�#4###�#4###-##ha#-##�#4###�#4###-
##tmyam-the glory; a#-##�#4###�#4###-##kar�ya-hearing; ta#-##�#4###�#4###-##m-that;
icchan-desiring; sad-gurum-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 K���adeva 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 �ri#-##�#4###�#4###-##la San�tana Gosv�mi#-##�#4###�#4###-##

It is by the mercy of Lord K���adeva that one attains the association of the
devotees. Devotional service is more glorious than liberation. The word bhajet here
means "one should take shelter".

Text 29

atra#-##�#4###�#4###-##nubhu#-##�#4###�#4###-##yate nitya�
du�kha-�re�� paratra ca
du�saha#-##�#4###�#4###-## �ruyate �a#-##�#4###�#4###-##stra#-##�#4###�#4###-##t
tit�r�ed api ta#-##�#4###�#4###-##� sudh��

atra-here; anubhu#-##�#4###�#4###-##yate-is experienced; nityam-always;

du�kha-�re��-a series of sufferings; paratra-in the next life; ca-and; du�saha#-
##�#4###�#4###-##-unbearable; �ruyate-is heard; �a#-##�#4###�#4###-##stra#-
##�#4###�#4###-##t-from scripture; tit�r�et-shoudl desire to cross beyond; api-and;
ta#-##�#4###�#4###-##m-that; sudh��-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 �ri#-##�#4###�#4###-##la San�tana Gosv�mi#-##�#4###�#4###-##

Here someone may ask: How 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

tath� coktam ek�da�a-skandhe bhagavat� �r�-dattena

labdhv� su-durlabham idam� bahu-sambhav�nte

m�nu�yam artha-dam anityam ap�ha dh�ra�
t�r�a� yatena na pated anu-m�tyu y�van
ni��reyas�ya vi�aya� khalu sarvata� sy�t

tath�-so; ca-and; uktam-spokenm; ek�da�a-skandhe-in the Eleventh Canto;

bhagavat�-by the Supreme Personality of Godhead; �r�-dattena-�r� Datt�treya;
labdhv�-attaining; su-durlabham-very rare; idam-this; bahu-sambhav�nte-after many
births; m�nu�yam-human; artha-dam-giving benefits; anityam-temporary; api-although;
iha-here; dh�ra�-intelligent; t�r�am-quickly; yateta-should strive; na-not; patet-
should fall; anu-m�tyu-the series of deaths; y�vat-as long as; ni��reyas�ya-for the
best; vi�aya�-the material sense objects; khalu-indeed; sarvata�-in all respects;
sy�t-is.

This fact is affirmed by the Supreme Personality of Godhead, �r� Datt�treya in

the following words (�r�mad-Bh�gavatam 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 K���a consciousness is only possible for a human being."*

Text 31

svaya� �r�-bhagavat� ca

n�-deham �dya� su-labha� su-surlabha�

plava� su-kalpa� guru-kar�adh�ram
may�nuk�lena nabhasvaterita�
pum�n bhav�bdhi� na taret sa �tma-h�

svayam-personally; �r�-bhagavat�-by teh Supreme Personality of Godhead; ca-

and; n�-deham-the human body; �dyam-auspicious; su-labham-effortlessly attained;
su-surlabham-very difficult to attain; plavam-boat; su-kalpam-well made; guru-
kar�adh�ram-the captain being the spiritual master; may�-by Me; anuk�lena-
favirable; nabhasvat�-by winds; �ritam-impelled; pum�n-a person; bhav�bdhim-the
ocean of repeated birth and death; na-not; taret�crosses; sa-he; �tma-h�-killer of
the soul.

The Supreme Personality of Godhead Himself declares (�r�mad-Bh�gavatam

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 �r�la San�tana Gosv�m�

This verse is spoken by Lord K���a, who is the original Supreme Personality of
Godhead, as is described in �r�mad-Bh�gavatam 1.3.28. The word �dyam here means
"the 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 �r�-gur�pasatti�

tatraiva �r�-prabuddha-yoge�varoktau

tasm�d guru� pr�padyeta

 jij��su� �reya uttamam
��bde pare ca ni���ta�
brahma�y upasam��rayam

atha-now; �r�-gur�pasatti�-taking shelter of the spiritual master; tatra-

there; eva-indeed; �r�-prabuddha-yoge�vara-uktau-in the statement of �r�
Prabhuddha, the master of yoga; tasm�t-therefore; gurum-of a spiritual master;
pr�padyeta-one should take shelter; jij��su�-desirign to know; �reya-good; uttamam-
highest; ��bde-in scriptures; pare-supreme; ca-and; ni���tam-expert; brahma�y-of
the Supreme Personality of Godhead; upasam��rayam-taking shelter.

One Should Take Shelter of a Bona-fide Spiritual Master

�r� Prabhuddha, the great master of yoga, explained (�r�mad-Bh�gavatam

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

svaya� �r�-bhagavad-uktau

mad-abhij�a� guru� ��nta�

up�s�ta mad-�tmakam

svayam-personally; �r�-bhagavad-uktau-in the statement of the Supreme

Personality of Godhead; mad-abhij�am-who knows me; gurum-spiritual master; ��ntam-
peaceful; up�s�ta-should take shelter; mad-�tmakam-dedicated his heart to Me.

The Supreme Personality of Godhead Himself affirms (�r�mad-Bh�gavatam

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-d�pik�y�m� ca

vipram� pr�dhvasta-k�ma-prabh�ti-ripu-gha�am� nirmal��ga� gari��ha�

bhakti� k�����ghri-pa�keruha-yugala-rajo-r�gin�m udvahantam
vett�ra� veda-��str�gama-vimala-path�� sammata� satsu d�nta�
vidy�� ya� samvivitsu� prava�a-tanu-man� de�ika� sa�srayeta

krama-d�pik�y�m-in the Krama-d�pik�; ca-and; vipram-br�hma�a; pr�dhvasta-

destroyed; k�ma-with lust; prabh�ti-beginning; ripu-enemies; gha�am-engaged;
nirmal��gam-pure; gari��ham-exalted; bhaktim-devotion; k�����ghri-pa�keruha-yugala-
of Lord K���a's lotus feet; raja�-the dust; r�gin�m-love; udvahantam-bearing;
vett�ram-the knower; veda-��str�gama-vimala-path�m-of the pure path of the Vedas
and Agamas; sammatam-concluded; satsu-among the devotees; d�ntam-self-controlled;
vidy�m-knowledge; ya�-who; samvivitsu�-knows; prava�a-tanu-man�-humble; de�ikam-
guru; sa�srayeta-should take shelter.

�r� Krama-d�pika� explains:

 "One should take shelter of a bona-fide spiritual master, who is a qualified
br�hma�a, who has conquered lust and all other enemies, who is pure, exalted,
devoted to the dust of Lord K���a'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

�rut�v api

tad-vij��n�rtha� sad-gurum ev�bhigacchet

samit-p��i� �rotriya� brahma-ni��ham

�c�ryav�n puru�o veda

�rutau-in the �ruti; api-also; tad-vij��n�rtham-to attain knowledge; sad-

gurum-to a bona-fide spiritual master; eva-indeed; abhigacchet-one must approach;
samit-p��i�-with firewood in his hand; �rotriyam-learned in the Vedas; brahma-
ni��ham-devoted to the Supreme Personality of Godhead; �c�ryav�n-who has a
spiritual master; puru�a�-a person; veda-knows.

In the Mu��aka Upani�ad (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 Ch�ndogya Upani�ad (6.14.2) it is said:

"One who approaches a bona-fide spiritual master can understand everything

about spiritual realization."*

Text 36

atha gur�pasatti-nityat�

�r�-bh�gavate da�ama-skandhe �ruti-stutau

vijih���ka-v�yubhir ad�nta-manas-turaga�
ya iha yatanti yantu-mati-lolam up�ya-khida�
vyasana-�at�nvita� samavah�ya guro� cara�a�
va�ija iv�ja santya-k�ta-kar�adh�ra jaladhau

atha-now; guru-of a spiritual master; upasatti-taking shelter; nityat�-

eternality; �r�-bh�gavate-in �r�mad-Bh�gavatam; da�ama-skandhe-Canto Ten; �ruti-
stutau-in the Prayers of the Personified Vedas; vijita-conquered; h���ka-senses;
v�yubhi�-and air; ad�nta-not controlled; mana�-of the mind; turagam-the horse; ya-
who; iha-here; yatanti-struggle; yantum-to control; ati-lolam-very eager; up�ya-
khida�-stuggling in many ways; vyasana-troubles; �ata-hundreds; anvita�-with;
samavah�ya-abandoning; guro�-of the spiritual master; cara�am-the feet; va�ija-
merchants; iva-like; aja-O unbron one; santy-are; a-not; k�ta-accepted; kar�adh�ra-
captain of the boat; jaladhau-in the ocean.

One Should Always Remain in the Shelter of the Spiritual Master

In �r�mad-Bh�gavatam (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

�rutau ca

nai�a tarke�a matir apaney�

prokt�nyenaiva su-j��n�ya pre��ha

�rutau-in the �ruti; ca-and; na-not; e�a-thus; tarke�a-by logic; mati�-

concept; apaney�-to be removed; prokt�-said; anyena-by another; eva-indeed; su-
j��n�ya-for good knowledge; pre��ha-O dearest one.

In the Ka�ha Upani�ad (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 vi�e�ata� �r�-guror lak�a��ni

mantra-mukt�valy�m

avad�t�nvaya-�uddha�
svocit�c�ra-tat-para�
��ram� krodha-rahito
veda-vit sarva-��stra-vit

atha-now; vi�e�ata�-specifically; �r�-guro�-of the spiritual master;

lak�a��ni-the qualities; mantra-mukt�valy�m-in the Mantra-muk�val�; avad�t�-
saintly; anvaya-family; �uddha�-pure; sva-own; ucita-proper; �c�ra-activities; tat-
para�-devoted; ��ram�-following varnasrama; krodha-anger; rahita�-without; veda-
vit-knowing the Vedas; sarva-��stra-vit-knowing all the scriptures.

The Qualities of a Genuine Spiritual Master

In �r� Mantra-mukt�val� it is said:

"A genuine spiritual master is saintly, born in a pure family, diligent in

performing his prescribed duties, a follower of var���rama, devoid of anger,
learned in the Vedas and scriptures, . . .

Commentary by �r�la San�tana Gosv�m�

�r�mad-Bh�gavatam 11.3.21 (quoted in text 32) also describes the qualities of

a genuine spiritual master.

Text 39

�raddh�v�n anas�ya� ca
priya-v�k priya-dar�#ana�
�uci� su-ve�as taru�a�
sarva-bh�ta-hite rata�
 �raddh�v�n-faithful; anas�ya�-non-envious; ca-and; priya-v�k-speaks sweetly;
priya-dar�#ana�-is pleasing to the eye; �uci�-pure; su-ve�a�-has a pleasing
appearance; taru�a�-young; sarva-bh�ta-hite�in the welfare of all living beings;
rata�-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

dh�m�n anuddhata-mati�
p�r�o 'hant� vimar�aka�
sad-gu�o 'rc�su k�ta-dh��
k�taj�a� �i�ya-vatsala�

dh�m�n-intelligent; anuddhata-mati�-humble at heart; p�r�a�-perfect; ahant�-

non-viloent; vimar�aka�-thoughtful; sad-gu�a�-virtuous; arc�su-in the worship of
the Lord; k�ta-dh��-enploying his intelligence; k�taj�a�-grateful; �i�ya-vatsala�-
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

nigrah�nugrahe �akto
homa-mantra-par�ya�a�
uh�poha-prak�ra-j�a�
�uddh�tm� ya� k�p�laya�
ity-�di-lak�a�air yukto
guru� sy�d garima-nidhi�

nigraha-punishment; anugrahe-and mercy; �akta�-able; homa-mantra-par�ya�a�-

devoted to homa and mantras; uh�poha-prak�ra-j�a�-examining all sides of an issue;
�uddh�tm�-pure at heart; ya�-who; k�p�laya�-merciful; ity-�di-lak�a�ai�-qualities
beginning with these; yukta�-endowed; guru�-a spiritual master; sy�t-is; garima-
nidhi�-a treasury of saintly qualities.

. . . capable of both punishment and mercy, devoted to mantras and yaj�as,

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-sa�hit�y�� ca

devatop�saka� ��nto
visaye�v api nisp�ha�
adhy�tma-vid brahma-v�d�
veda-��str�rtha-kovida�

agastya-sa�hit�y�m-in the Agastya-sa�hit�; ca-and; devatop�saka�-worshiping

the Supreme Personality of Godhead; ��nta�-peaceful; visaye�v-in the obejcts of the
material senses; api-also; nisp�ha�-without desire; adhy�tma-vit-learned in
spiritual truth; brahma-v�d�-a prpounder of spiritual truth; veda-��str�rtha-
kovida�-learned in the Vedas and scriptures.

In the Agastysa-sa�hita� 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

uddhartu� caiva sa�hartu�

samartho br�hma�ottama�
tattva-j�o yantra-mantr����
marma-bhett� rahasya-vit

uddhartu�to deliver; ca-and; eva-indeed; sa�hartum-to quell; samartha�-able;

br�hma�ottama�-the best of br�hma�as; tattva-the truth; j�a�-knowing; yantra-
mantr���m-of yantras and rituals; marma-bhett�-cutting doubts; rahasya-vit-knowing
the secrets of spiritual truth.

. . . able to deliver others, able to surmount obstacles, the best of br�hma�as,

expert in yantras and mantras, one who goes to the heart of the matter, aware of
the secrets of spiritual philosophy, . . .

Text 44

pura�cara�a-k�d dhoma-
mantra-siddha� prayoga-vit
tapasv� satya-v�d� ca
g�hastho gurur ucyate

pura�cara�a-k�t-a performer of pura�cara�a; homa-mantra-siddha�-expert at

chanting mantras in yajnas; prayoga-vit-aware of what is needed; tapasv�-austere;
satya-v�d�-truthful; ca-and; g�hastha�-a householder; guru�-spiritual master;
ucyate-is said.

. . . a performer of pur�cara�a, expert at chanting mantras in yaj�as, aware of

what is needed, austere, and truthful. These are the qualities of a householder
spiritual-master."

Text 45

vi��u-sm�tau

paricary�-y�so-l�bha-
lipsu� �i�y�d guru na hi
k�p�-sindhu� su-samp�r�a�
sarva-sattvopak�raka�

vi��u-sm�tau-in the Vi��u-sm�ti; paricary�-worship; y�sa�-fame; l�bha-

attainment; lipsu�-desirign; �i�y�t-from his disciple; guru-a spiritual master; na-
not; hi-indeed; k�p�-sindhu�-an ocean of mercy; su-samp�r�a�-very perfect; sarva-
sattvopak�raka�-doing good to everyone.

In the Vi��u-sm�ti it is said:

"A person who is greedy to get worship, praise, and money from his disciple is
not a true spiritual master. A true spiritual master is an ocean of mercy, perfect,
a person who does good to everyone, . . .

Text 46

nisp�ha� sarvata� siddha�

 sarva-vidy�-vi��rada�
sarva-sa��aya-sa�cchett�-
nalaso gurur �h�ta�

nisp�ha�-desireless; sarvata�-in all ways; siddha�-perfect; sarva-vidy�-

vi��rada�expert in all knowledge; sarva-sa��aya-sa�cchett�-able to cut apart all
doubts; analasa�-not lazy; guru�-spiritual master; �h�ta�-said.

. . . free of all material desires, completely perfect, learned in all knowledge,

able to cut apart all doubts, and not lazy."

Texts 47 and 48

�r�-n�rada-pa�car�tre �r�-bhagavan-n�rada-samv�de

br�hma�a� sarva-k�la-j�a�
kury�t sarve�v anugraham
tad-abh�v�d dvija-�re��ha
��nt�tm� bhagavan-maya�

bhavit�tm� ca sarva-j�a�
��stra-j�a� sat-kriy�-para�
siddhi-traya-sam�yukta
�c�ryatve 'bhi�ecita�

�r�-n�rada-pa�car�tre-in �r� N�rada-pancaratra; �r�-bhagavan-n�rada-samv�de-in

a conversation of the Supreme Personality of Godhead and �r� N�rada; br�hma�a�-a
br�hma�a; sarva-k�la-j�a�-aware of appropriate situations; kury�t-should do;
sarve�v-in all; anugraham-mercy; tad-abh�v�t-in the basence of such a person;
dvija-�re��ha-O best of br�hma�as; ��nt�tm�-peaceful at heart; bhagavan-maya�-and
devoted to the Supreme Personality of Godhead; bhavit�tm�-pure in heart; ca-and;
sarva-j�a�-all-knowing; ��stra-j�a�-learned in the scriptures; sat-kriy�-para�-
devoted to pious deeds; siddhi-traya-sam�yukta-endowed with three perfections;
�c�ryatve-as a spiritual master; abhi�ecita�-may be anointed.

In �r� N�rada-pa�car�tra the Supreme Personality of Godhead explains to �r�

N�rada:

"O best of br�hma�as, a spiritual master should be an exalted br�hma�a who

knows everything at all times and who is merciful to everyone. In the absence of
such a highly qualified person a spiritual master may be a k�atriya who is
peaceful at heart, devoted to the Supreme Personality of Godhead, pure in heart,
all-knowing, learned in the scriptures, devoted to pious deeds, and endowed with
three perfections.

Texts 49 and 50

k�atra-vi�-��dra-j�t�n��
k�atriyo 'nugrahe k�ama�
k�atriyasy�pi ca guror
abh�v�d id��o yadi

vai�ya� sy�t tena k�rya� ca

dvaye nityam anugraha�
saj�t�yena ��dre�a
t�d��ena mah�-mate
anugrah�bhi�ekau ca
k�ryau ��drasya sarvad�
 k�atra-vi�-��dra-j�t�n�m-of those who are born as ksatriyas, vaisyas, and
sudras; k�atriya�-ksatriya; anugrahe-in mercy; k�ama�-is competent; k�atriyasya-of
a ksatriya; api-also; ca-and; guro�-guru; abh�v�t-in the absence; id��a�-like this;
yadi-if; vai�ya�-vaisya; sy�t-is; tena-by him; k�rya�-should be done; ca-and;
dvaye-in both; nityam-always; anugraha�-merciful; saj�t�yena-like him; ��dre�a-by a
sudra; t�d��ena-like that; mah�-mate-O noble-hearted one; anugrah�bhi�ekau-
merciful; ca-and; k�ryau-should be done; ��drasya-of a sudra; sarvad�-always.

"Such a k�atriya spiritual master should be merciful to the k�atriyas,

vai�yas, and ��dras. In the absence of such a k�atriya spiritual master one should
accept a vai�ya spiritual master who is always merciful to the vai�yas and ��dras.
In the absence of such a vai�ya spiritual master a ��dra may accept a ��dra as a
spiritual master."

Text 51

ki� ca

var�ottame 'tha ca gurau

sati y� vi�rute 'pi ca
sva-de�ato 'tha v�nyatra
neda� k�rya� �ubh�rthin�

kim� ca-furthermore; var�ottame-in the best of varnas; atha-then; ca-and;

gurau-a spiritual master; sati-is; y�-who; vi�rute-heard; api-and; ca-and; sva-
de�ata�-from one's own country; atha-then; v�-or; anyatra-in another; na-not; idam-
this; k�ryam-to be done; �ubh�rthin�-by one who desires auspiciousness.

Furthermore:

If a famous br�hma�a spiritual-master is present in one's own district, a

person who desires auspiciousness will not travel somewhere else to accept
initiation from someone other than him.

Text 52

vidyam�ne tu ya� kury�t

yatra tatra viparyayam
tasyeh�mutra n��a� sy�t
tasm�c ch�stroktam �caret
k�atra-vi�-��dra-j�t�ya�
pr�tilomya� na d�k�ayet

vidyam�ne-beings so; tu-indeed; ya�-one who; kury�t-may do; yatra-where;

tatra-there; viparyayam-the opposite; tasya-of him; iha-here; amutra-and in the
next life; n��a�-destruction; sy�t-is; tasm�t-from that; ��stroktam-spoken by the
scriptures; �caret-should do; k�atra-ksatriya; vi�-vaisya; ��dra-sudra; j�t�ya�-
birth; pr�tilomyam-inverted order; na-not; d�k�ayet-should give initiation.

A person who accepts a spiritual master from a lower caste meets destruction
in this life and the next. Therefore one should follow this instruction of the
scriptures. A k�atriya, vai�ya, or ��dra should not give initiation to a person of
a higher caste.

Text 53

p�dme ca

mah�-bh�gavata-�re��ho
 br�hma�o vai gurur n���m
sarve��m eva lok�n��
asau p�jyo yath� hari�

p�dme-in the Padma Pur��a; ca-and; mah�-bh�gavata-�re��ha�-the best of great

devotees; br�hma�a�-a br�hma�a; vai-indeed; guru�-spiritual master; n���m-of men;
sarve��m-all; eva-and; lok�n�m-people; asau-he; p�jya�-to be worshiped; yath�-as;
hari�-Lord K���a.

In the Padma Pur��a it is said:

"A br�hma�a who is a great devotee of the Supreme Personality of Godhead is

the spiritual master of all human beings. Everyone should worship him as if he were
Lord K���a Himself.

Text 54

mah�-kula-pras�to 'pi
sarva-yaj�e�u d�k�ita�
sahasra-��kh�dhy�y� ca
na guru� sy�d avai��ava�

mah�-kula-pras�ta�-born in a noble family; api-also; sarva-yaj�e�u-in all

yajnas; d�k�ita�-initiated; sahasra-��kh�dhy�y�-learned in a thousand branches of
the Vedas; ca-and; na-not; guru�-a spiritual master; sy�t-is; avai��ava�-not a
devotee of the Lord.

"However, a person born in an aristocratic family, initiated in all yaj�as,

and learned in a thousand branches of the Vedas, but not a devotee of Lord Vi��u,
cannot be a genuine spiritual master.

Commentary by �r�la San�tana Gosv�m�

In the Pa�car�tra it is said:

avai��avopadi��ena
mantre�a niraya� vrajet
puna� ca vidhin� samyag
gr�hayed vai��av�d guro�

"By chanting a mantra given by a spiritual master who is not a devotee of Lord
Vi��u, one goes to hell. Such a disciple should be initiated again, this time by a
spiritual master who is a devotee of Lord Vi��u."

Text 55

g�h�ta-vi��u-d�k��ko
vi��u-p�j�-paro nara�
vai��avo 'bhihito 'bhij�air
itaro sm�d avai��ava�

g�h�ta-vi��u-d�k��ka�-accepted initiation in the worship of Lord Vi��u; vi��u-

p�j�-para�-devoted to the worship of Lord Vi��u; nara�-a person; vai��ava�-a
devotee of Lord Vi��u; abhihita�-is called; abhij�ai�-by the wise; itara�-other;
sm�t-than him; avai��ava�-not a devotee.

"A person who has accepted initiation in the worship of Lord Vi��u and who is
devoted to the worship of Lord Vi��u is called a devotee of Lord Vi��u by the wise.
One who is not like him is not a devotee of Lord Vi��u."
Text 56

atha aguru-lak�a�a�

tattva-s�gare

bahv-��� d�rgha-s�tr� ca
vi�ay�di�u lolupa�
hetu-v�da-rato du��o
'v�g-v�d� gu�a-nindaka�

atha-now; a-not; guru-a spiritual master; lak�a�am-the qualities; tattva-

s�gare-in the Tattva-s�gara; bahv-���-one who eats voraciously; d�rgha-s�tr�-
dresses in opulent clothing; ca-and; vi�ay�di�u-in the objects of material sense
gratification; lolupa�-is greedy; hetu-v�da-rata�-attracted to arguing with others
and a follower of the atheistic philosophies; du��a�-wicked; av�g-v�d�-not an
eloquent speaker; gu�a-nindaka�-filled with vices.

The Characteristics of A Person Who Is Not A Genuine Spiritual Master

In the Tattva-s�gara it is said:

"A person who eats voraciously, wears opulent clothing, is greedy after sense
pleasures, loves to argue, is a follower of the atheist philosophers, is wicked,
speaks what should not be spoken, has many vices, . . . .

Commentary by �r�la San�tana Gosv�m�

The phrase "speaks what should not be spoken" means that such a person
preaches that one should perform sinful deeds.

Text 57

arom� bahu-rom� ca
nindit��rama-sevaka�
k�la-danto 'sitau��ha� ca
durgandhi-�v�sa-v�haka�

arom�-without hair; bahu-rom�-with abundant hair; ca-and; nindit��rama-

sevaka�-a servant of wicked men; k�la-danta�-with black teeth; asitau��ha�-black
lips; ca-and; durgandhi-�v�sa-v�haka�-withj bad breath and heavy breathing.

. . . has either a big beard or no beard, is a servant of wicked men, has black
teeth, black lips, and bad breath, breathes heavily, . . .

Text 58

du��a-lak�a�a-sampanno
yadyapi svayam ��vara�
bahu-pratigrah�sakta
�c�rya� �r�-k�ay�vaha�

du��a-lak�a�a-sampanna�-filled with faults; yadyapi-although;

svayam�personally; ��vara�-able; bahu-many; pratigraha-donations; �sakta�-attached;
�c�rya�-a spiritual master; �r�-of good fortune; k�aya-the destruction; �vaha�-
bringing.

. . . has a host of faults, and, although financially well situated is greedy for
more and bigger donations, is the kind of spiritual master that destroys the good
fortune of his disciples."

Text 59

atha �i�ya-lak�a��ni

mantra-mukt�valy��

�i�ya� �uddh�nvaya� �r�m�n

vin�ta� priya-dar�#ana�
satya-v�k pu�ya-carito
'dabhra-dh�r dambha-varjita�

atha-now; �i�ya-of a true disciple; lak�a��ni-the qualities; mantra-

mukt�valy�m-in the Mantra-Mukt�val�; �i�ya�-a disciple; �uddh�nvaya�faithful;
�r�m�n-glorious; vin�ta�-humble; priya-dar�#ana�-pleasing to the eyes; satya-v�k-
truthful; pu�ya-carita�-pious; adabhra-dh��-intelligent; dambha-varjita�-honest and
without hypocrisy.

The Qualities of a Genuine Disciple

In the Mantra-Mukt�val� it is said:

"A genuine disciple is faithful, glorious, humble, pleasing to the eye,

truthful, pious, intelligent, honest, not a hypocrite, . . .

Text 60

k�ma-krodha-parity�g�
bhakta� ca guru-p�dayo�
devat�-pra�ava� k�ya-
mano-v�gbhir div�-ni�am

k�ma-krodha-parity�g�-free of lust and anger; bhakta�-devoted; ca-and; guru-

p�dayo�-to the spiritual master's feet; devat�-pra�ava�-devoted to the Supreme
Personality of Godhead; k�ya-with body; mana�-mind; v�gbhi�-and words; div�-ni�am-
day and night.

. . . free of lust and anger, devoted to his spiritual master's feet, with body,
mind, and words devoted to the Supreme Personality of Godhead day and night, . . .

Text 61

nirujo nirjit��e�a-
p�taka� �raddhay�nvita�
dvija-deva-pit�n�� ca
nityam arc�-par�ya�a�

niruja�-healthy; nirjit��e�a-p�taka�-sinless; �raddhay�nvita�-faithful; dvija-

deva-pit�n�m-of the devas; br�hma�a, and pit�s; ca-and; nityam-always; arc�-
par�ya�a�-devoted to the worship.

. . . healthy, sinless, faithful, always devoted to the worship of the devas,

br�hma�as, and pit�s, . . .

Text 62

yuv� viniyat��e�a-
 kara�a� karu��laya�
ity-�di-lak�a�air yukta�
�i�yo d�k��dhik�rav�n

yuv�-young; viniyat��e�a-kara�a�-sense-controlled; karu��laya�-kind; ity-�di-

lak�a�ai�-with qualities that begin with these; yukta�-endowed; �i�ya�-disciple;
d�k��-for initiation; adhik�rav�n-qualified.

. . . young, in full control of his senses, and kind. A person who has these and
other virtues is qualified for initiation.

Text 63

ek�da�a-skandhe ca

am�ny amatsaro dak�o

nirmamo d��ha-sauh�da�
asatvaro 'rtha-jij��sur
anas�yur amogha-v�k

ek�da�a-skandhe-in the Eleventh Canto; ca-and; am�ny-without pride; amatsara�-

without envy; dak�a�-expert; nirmama�-without false possessiveness; d��ha-firm;
sauh�da�-friendship; asatvara�-unagitated; artha-jij��su�-eager to learn the truth;
anas�yu�-not hostile; amogha-v�k-who does not speak uselessly.

In �r�mad-Bh�gavatam (11.10.6) it is said:

"A genuine disciple is prideless, non-envious, diligent, free of false-

possessiveness, a sincere friend of his spiritual master, eager to learn the truth,
not hostile to others, and averse to useless conversation."

Text 64

athopek�ya�

agastya-sa�hit�y�m

alas� malina� kli���

d�mbhik�� k�pa��s tath�
daridr� rogi�o ru��a
r�gi�o bhoga-l�las��

atha-now; upek�ya�-who should be rejected; agastya-sa�hit�y�m-in the Agastya-

samhita; alas�-lazy; malina�-contaminated; kli���agitated; d�mbhik��-proud;
k�pa���-miserly; tath�-so; daridr�-wretched; rogi�a�-diseased; ru��a-angry;
r�gi�a�-passionate; bhoga-l�las��-greedy for sense pleasures.

Who Should Be Rejected

In the Agastya-sa�hita� it is said:

"They who are lazy, unclean, agitated, proud, miserly, wretched, diseased,
angry, passionate, greedy for sense pleasures, . . .

Commentary by �r�la San�tana Gosv�m�

The word "agitated" here means "agitated for no good reason".

Text 65

as�ya-matsara-grast��
�a�h�� paru�a-v�dina�
any�yoparjita-dhan��
para-d�ra-rat�� ca ye

as�ya-matsara-grast��-gripped by envy and hostility; �a�h��cheaters; paru�a-

v�dina�-speaking harshly; any�ya-without reason; up�rjita-earned; dhan��-ealth;
para-d�ra-rat��adulterers; ca-and; ye-who.

. . . in the grip of envy and hostility, cheaters, filled with harsh words, greedy
to accumulate wealth for no good reason, adulterers, . . .

Text 66

vidu��� vairi�a� caiva

aj��� pa��ita-m�nina�
bhra��a-vrat�� ca ye k���ha-
v�ttaya� pi�un�� khal��

vidu��m-of the learned; vairi�a�-enemies; ca-and; eva-indeed; aj���-fools;

pa��ita-m�nina�-thinking themselves wise; bhra��a-vrat��-broken vows; ca-and; ye-
who; ka��ha-wicked; v�ttaya�-means of livelihood; pi�un��-cruel and insulting;
khal��-wicked.

. . . enemies of the learned, fools although they think themselves very wise,
fallen from their vows, earning their livelihood by foul means, harsh, insulting,
wicked, . . .

Text 67

bahv-��ina� kr�ra-ce���
dur�tm�na� ca nindit��
ity evam �dayo 'py anye
p�pi��h�� puru��dham��

bahv-��ina�-eating voraciously; kr�ra-ce���-cruel; dur�tm�na�-wicked at heart;

ca-and; nindit��-degratded; ity-thus; evam-in this way; �daya�-beginning with api-
also; anye-others; p�pi��h��-sinners; puru��dham��-the lowest of men.

. . . voracious eaters, cruel, wicked at heart, degraded, and sinful, the lowest
of men who have these and a host of other faults, . . .

Text 68

ak�tyebhyo 'niv�ry�� ca
guru-�ik��sahi��ava�
evam-bh�ta� parityajy��
�i�yatve nopakalpit��

ak�tyebhya�-from what should not be done; aniv�ry��-not turning away; ca-and;

guru-�ik��-the teaching of the spiritual master; asahi��ava�-unable to tolerate;
evam-bh�ta�-thus; parityajy��-should be rejected; �i�yatve-as disciples; na-not;
upakalpit��-fit.

. . . who do not turn away from what should not be done, and who cannot bear to
follow the spiritual master's teachings should be rejected. They are not fit to be
disciples.
Texts 69 and 70

yady ete hy upakalperan

devat�-kro�a-bh�jan��
bhavant�ha daridr�s te
putra-d�ra-vivarjit��

n�rak�� caiva deh�nte

tirya�ca� prabhavanti te

yady-if; ete-they; hy-indeed; upakalperan-accept; devat�-kro�a-bh�jan��-the

object of the anger of the Supreme Personality of Godhead; bhavanti-become; iha-
here; daridr��-poor; te-they; putra-d�ra-vivarjit��-without wife or children;
n�rak��-residents of hell; ca-and; eva-indeed; deha-of the body; ante-at the end;
tirya�ca�-animals; prabhavanti-are born; te-they.

"Spiritual masters that accept disciples like these become the objects of the
Supreme Personality of Godhead's anger. In this life they become poverty-stricken
and are abandoned by wife and children and at death they go to hell. Finally they
are born as animals."

Text 71

haya��r�a-pa�car�tre

jaimini� sugata� caiva

n�stiko nagna eva ca
kapila� c�k�ap�da� ca
�a� ete hetu-v�dina�

haya��r�a-pa�car�tre-in the Haya��r�a-pa�car�tra; jaimini�-jaimini; sugatas�-

Sugata; ca-and; eva-indeed; n�stika�-Nastika; nagna-Nagna; eva-indeed; ca-and;
kapila�-pseudo-Kapila; ca-and; ak�ap�da�-Ak�ap�das; ca-and; �a�-six; ete-these;
hetu-v�dina�-philosophers.

In the Haya��r�a-pa�car�tra it is said:

"The six atheist philosophers are Jaimini, Sugata, N�stika, Nagna, pseudo-
Kapila, and Ak�ap�da.

Text 72

etan-mat�nus�re�a
vartante ye nar�dh�m��
te hetu-v�dina� prokt�s
tebhyas tantra� na d�payed iti

etat-of them; mata-the philosophies; anus�re�a-by following; vartante-become;

ye-who; nar�dh�m��-the lowest of men; te-they; hetu-v�dina�-philsophers; prokt��-
said; tebhya�-to them; tantram-the rules of worship; na-not; d�payet-should be
given; iti-thus.

They who follow their ideas become the lowest of men. Although these followers
may be called philosophers in this world, one should not give initiation to them.

Text 73

tayo� par�k�� c�nyonya�

 ek�bda� saha-v�sata�
vyavah�ra-svabh�v�nu-
bh�venaiv�bhij�yate

tayo�-of the two; par�k��-examination; ca-and; anyonyam-mutual; ek�bdam-for

one year; saha-v�sata�-living together; vyavah�ra-actions; svabh�va-character;
anubh�vena-by seeing; eva-indeed; abhij�yate-is born.

The prospective spiritual master and disciple should live together for one
year and, carefully examining each other's activities and character, test each
other to see if they are qualified.

Text 74

atha par�k�a�am

mantra-mukt�valy��

tayor vatsara-v�sena
j��t�nyonya-svabh�vayo�
gurut� �i�yat� ceti
n�nyathaiveti ni�caya�

atha-now; par�k�a�am-the test; mantra-mukt�valy�m-in Mantra-mukt�val�; tayo�-

of the two of them; vatsara-for one year; v�sena-by residence; j��ta-known;
anyonya-of each other; svabh�vayo�-teh natures; gurut�-the status of a spiritual
master; �i�yat�-the status of a disciple; ca-and; iti-thus; na-not; anyath�-
otherwise; eva-indeed; iti-thus; ni�caya�-determination.

The Test

In the Mantra-Mukt�val� it is said:

"The prospective spiritual master and disciple should live together for one
year. In this way they will come to understand each other's nature. Then it will be
known whether the spiritual master is a genuine spiritual master and the disciple a
genuine disciple. There is no other way to know this."

Text 75

�ruti� ca

n�samvatsara-v�sine dey�t

�ruti�-the �ruti-��stra; ca-and; na-not; a-without; samvatsara-for a year;

v�sine-living togther; dey�t-should be given.

The �ruti-��stra explains:

"The spiritual master should not give initiation without first living for a
year with his disciple."

Text 76

s�ra-sa�grahe 'pi

sad-guru� sv��rita� �i�ya�

var�am eka� par�k�ayet
 s�ra-sa�grahe-in the S�ra-sa�graha; api-also; sad-guru�-a genuine spiritual
master; sv��ritam-taking shelter; �i�yam-disciple; var�am-year; ekam-one;
par�k�ayet-should examine.

In the S�ra-sa�graha it is said:

"For one year the spiritual master should examine his prospective disciple."

Text 77

r�j�i c�m�tyaj� do���

patn�-p�pa� sva-bhartari
tath� �i�y�rjita� p�pa�
guru� pr�pnoti ni�citam

r�j�i-on the king; ca-and; am�tyaj�-from the ministers; do���-faults; patn�-

p�pam-the sins of the wife; sva-bhartari�on her husband; tath�-so; �i�ya-by the
disciple; arjitam-earned; p�pam-sin; guru�-the spiritual master; pr�pnoti-attains;
ni�citam-indeed.

"The faults of a counselor fall on his king, and a the sins of a wife fall on
her husband. In the same way a spiritual master attains the sins of his disciple.
That is certain."

Text 78

krama-d�pik�y�� tu

santo�ayed aku�il�rdratar�ntar�tm�
ta� svair dhanai� sva-vapu��py anuk�la-v��y�
abda-traya� kamalan�bha-dhiy�ti-dh�ras
tu��e vivak�atu gur�v atha mantra-d�k��m

krama-d�pik�y�m-in the Krama-d�pik�; tu-indeed; santo�ayet-should satisfy;

aku�ila-not crooked; ardratara-melting with affection; antar�tm�-within his heart;
tam-him; svai�-with his own; dhanai�-wealth; sva-vapu��-with body; api-and;
anuk�la-v��y�-with favorable words; abda-trayam-for three years; kamalan�bha-of the
lotus-navel Pur��a; dhiy�-with thoughts; ati-dh�ra�-very sober; tu��e-satisfied;
vivak�atu-should ask; gurau-teh spiritual master; atha-then; mantra-in the mantra;
d�k��m-initiation.

In the Krama-d�pik� it is said:

"His heart melting with sincere love and his thoughts fixed on the Supreme
Personality of Godhead whose navel is like a lotus flower, the prospective disciple
should, with his wealth, body, and pleasing words serve his spiritual master for
three years. Then, when the spiritual master is satisfied, the disciple may ask for
initiation in chanting the sacred mantras."

Text 79

atha vi�e�ata� �r�-guru-sev�-vidhi�

kaurme �r�-vy�sa-g�t�y�m

uda-kumbha� ku��n pu�pa�

samidho 'sy�haret sad�
m�rjana� lepana� nitya�
a�g�n�� v�sas�� caret
 atha-then; vi�e�ata�-specifically; �r�-guru-sev�-of service to the spiritual
master; vidhi�-the rules; kaurme-in the K�rma Pur��a; �r�-vy�sa-g�t�y�m-in the �r�
Vy�sa-g�t�; uda-of water; kumbham-a pot; ku��n-ku�a grass; pu�pam-flower; samidha�-
fuel; asya-of him; �haret-should fetch; sad�-regularly; m�rjanam-cleaning and
massaging; lepanam-anointing; nityam-always; a�g�n�m-of the limbs; v�sas�m-of the
garments; �caret-should do.

Service to the Spiritual Master

In the K�rma Pur��a, �r� Vy�sa-g�t�, it is said:

"The disciple should regularly fetch water, ku�a grass, flowers, and fuel. He
should regularly wash the spiritual master's clothing, anoint him with sandal
paste, and massage his limbs.

Text 80

n�sya nirm�lya-�ayana�
p�dukopanah�v api
�kramed �sana� ch�y��
�sand�� v� kad�cana

na-not; asya-of him; nirm�lya-remnant; �ayanam-bed; p�duka-wooden sandal;

upanahau-leather sandal; api-also; �kramet-should step; �sanam-seat; ch�y�m-shadow;
�sand�m-dish; v�-or; kad�cana-ever.

"Never should the disciple sleep on the spiritual master's bed, wear his
shoes, sit on his seat, cross his shadow, or eat from his plate.

Text 81

s�ndhayed danta-k���h�d�n
k�tya� c�smai nivedayet

s�ndhayet-should prepare; danta-k���h�d�n-toothbrush-twig and other articles;

k�tyam-to be done; ca-and; asmai-to him; nivedayet-should ask.

"The disciple should prepare his spiritual master's toothbrush-twig and other
things like that, and he should ask what service he should perform.

Text 82

an�p�cchya na gantavya�
bhavet priya-hite rata�
na p�dau s�rayed asya
sannidh�ne kad�cana

an�p�cchya-without asking; na-not; gantavyam-to be gone; bhavet-may be; priya-

hite-to please; rata�-engaged; na-not; p�dau-feet; s�rayet-should place; asya-of
him; sannidh�ne-near; kad�cana-ever.

"The disciple should not leave without first asking permission. She should
always try to please his spiritual master. He should never place his feet near his
spiritual master.

Text 83

j�mbha-h�sy�dika� caiva
 ka��ha-pr�vara�a� tath�
varjayet sannidhau nitya�
ath�spho�anam eva ca

j�mbha-yawning; h�sya-laughing; �dikam-beginning with; ca-and; eva-indeed;

ka��ha-pr�vara�am-filling the throat with loud sounds; tath�-then; varjayet-shen
avoid; sannidhau-near; nityam-always; atha-then; �spho�anam-snapping the fingers;
eva-indeed; ca-and.

"In the company of the spiritual master the disciple should never yawn, laugh,
snap his fingers, or do other impolite activities.

Text 84

ki� ca

�reyas tu guruvad-v�ttir
nityam eva sam�caret
guru-putre�u d�re�u
guro� caiva sva-bandhu�u

kim� ca-furthmore; �reya�-welfare; tu-indeed; guruvad-v�tti�-activities like

to the spiritual master; nityam-alwasy; eva-indeed; sam�caret-should perform; guru-
of the spiritual master; putre�u-the children; d�re�u-wife; guro�-of the spiritual
master; ca-adn; eva-indeed; sva-bandhu�u-relatives.

It is further said:

"To the spiritual master's children, wife, and relatives the disciple should
offer the same kind of respectful treatment he offers to the spiritual master
himself.

Text 85

uts�dana� vai g�tr����

sn�panocchi��a-bhojane
na kury�d guru-putrasya
p�dayo� �aucam eva ca

uts�danam-massaging; vai-indeed; g�tr���m-of the limbs; sn�pana-bathing;

ucchi��a-remnants; bhojane-eating; na-not; kury�t-should do; guru-putrasya-of the
spiritual master's child; p�dayo�-of the feet; �aucam-washing; eva-indeed; ca-and.

"However, the disciple should not wash the feet of his spiritual master's son.
Nor should he massage his limbs, eat the remnants of his meals, or arrange for his
bath.

Text 86

guruvat parip�jya� ca
sa-var�� guru-yo�ita�
asavar��s tu samp�jy��
pratyutth�n�bhiv�danai�

guruvat-like the spiritual master; parip�jya�-worshipable; ca-and; sa-var��-of

the same varna; guru-yo�ita�-the wife of the spiritual master; asavar���-not of the
same varna; tu-indeed; samp�jy��-worshipable; pratyutth�na-rising; abhiv�danai�-
with salutations.
 "If the spiritual master's wife is of the same var�a as he, then she should be
honored as he is. If she is of a different var�a she should be honored by rising
from one's seat and speaking salutations.

Text 87

abhya�jana� sn�pana� ca
gatrots�danam eva ca
guru-patny� na k�ry��i
ke��n�� ca pras�dhanam

abhya�janam-anointing; sn�panam-bathing; ca-and; gatrots�danam-massaging the

limbs; eva-indeed; ca-and; guru-of thespiritual master; patny�-by the wife; na-not;
k�ry��i-to be done; ke��n�m-of the hair; ca-and; pras�dhanam-arranging.

"The spiritual master's wife should not anoint with sandal paste, bathe, or
massage her husband's disciples. Nor should she comb their hair."

Text 88

devy-�game �r�-�ivoktau

guru-�ayy�sana� y�na�
p�duke p�da-p��hakam
sn�nodaka� tath� ch�y��
la�ghayen na kad�cana

devy-�game-in the Devy-�gama; �r�-�ivoktau-in the statement of Lord �iva;

guru-of the spiritual master; �ayy�-the bed; �sanam-the seat; y�nam-the vehicle;
p�duke-the shoes; p�da-p��hakam-teh footstool; sn�nodakam-the bath-water; tath�-so;
ch�y�m-teh shadow; la�ghayen-may overstep; na-not; kad�cana-ever.

In the Devy-�gama, Lord �iva explains:

"Never should the disciple sleep in the spiritual master's bed, sit on his
seat, use his vehicle, wear his shoes, use his footstool, bathe in his bath-water,
or step on his shadow.

Text 89

guror agre p�thak-p�j��

advaita� ca parityajet
d�k��� vy�khy�� prabhutva� ca
guror agre vivarjayet

guro�-od the spiritual master; agre-in the presence; p�thak-p�j�m-specific

worship; advaitam-not different; ca-and; parityajet-should abandon; d�k��m-
initiation; vy�khy�m-explanation; prabhutvam-mastery; ca-and; guro�-of the
spiritual master; agre-in the presence; vivarjayet-should abandon.

"One should not allow oneself to be worshiped in the presence of his spiritual
master, nor should one claim that one is as good as his spiritual master. In the
presence of one's spiritual master one should not give initiation, give
explanations, or assume the role of a master or a powerful person."

Text 90

�r�-n�radoktau
yatra yatra guru� pa�yet
tatra tatra k�t��jali�
pra�amed da��avad bh�mau
chinna-m�la iva druma�

�r�-n�rada-of �r� N�rada; uktau-in the statement; yatra yatra-wherever; gurum-

the spiritual master; pa�yet-one sees; tatra tatra-there; k�t��jali�-with folded
hands; pra�amet-should bow down; da��avat-like a stick; bh�mau-to the ground;
chinna-cut; m�la�-at the root; iva-like; druma�-a tree.

�r� N�rada Muni explains:

"Wherever one sees his spiritual master, one should offer obeisances to him
with folded hands. One should fall like a stick to the ground. One should fall like
a tree cut at its root.

Text 91

guror v�ky�sana� y�na�

p�dukopanahau tath�
vastra� ch�y�� tath� �i�yo
la�ghayen na kad�cana

guro�-of the spiritual master; v�kya-the words; �sanam-seat; y�nam-vehicle;

p�dukopanahau-shoes; tath�-so; vastram-clothing; ch�y�m-shadow; tath�-so; �i�ya�-
the disciple; la�ghayen-should step over; na-not; kad�cana-ever.

"Never should the disciple disobey his spiritual master's words, sit on his
seat, use his vehicle, wear his shoes or clothing, or step on his shadow."

Text 92

�r�-manu-sm�tau

nod�hared guror n�ma

parok�am api kevalam
na caiv�sy�nukurv�ta
gati-bh��a�a-ce��itam

�r�-manu-sm�tau-in �r� Manu-sm�ti; na-not; ud�haret-should speak; guro�-of the

spiritual master; n�ma-the name; parok�am-not present; api-even; kevalam-sacred;
na-not; ca-and; eva-indeed; asya-of him; anukurv�ta-should imitate; gati-walking;
bh��a�a-talking; ce��itam-actions.

In �r� Manu-sm�ti it is said:

"One should not speak the sacred name of his spiritual master, even if the
spiritual master is not present. Neither should one imitate the style of his
spiritual master's walking, talking, or way of doing things.

Text 93

guror gurau sannihite

guruvad v�ttim �caret
na c�vis���o guru��
sv�n gur�n abhiv�dayet

guro�-of the spiritual master; gurau-when the spiritual master; sannihite-is

present; guruvat-like the spiritual master; v�ttim-actions; �caret-should do; na-
not; ca-and; avis���a�-without being sent; guru��-by the spiritual master; sv�n-to
one's own; gur�n-elder relatives; abhiv�dayet-should offer respectful obeisances.

"One should not imitate the way one's spiritual master acted in the presence
of his spiritual master. Neither should one offer obeisances to his elder relatives
without his spiritual master's permission."

Text 94

�r�-n�rada-pa�car�tre

yath� tath� yatra tatra

na g�h��y�c ca kevalam
abhakty� na guror n�ma
g�h��y�c ca yat�tmav�n

�r�-n�rada-pa�car�tre-in �r� N�rada-pa�car�tra; yath�-as; tath�-so; yatra-

where; tatra-there; na-not; g�h��y�t-should speak; ca-and; kevalam-alone; abhakty�-
without devotion; na-not; guro�-of the spiritual master; n�ma-the name; g�h��y�t-
should speak; ca-and; yata-controlled; �tmav�n-whose self.

In �r� N�rada-pa�car�tra it is said:

"One should never, under any circumstances, speak the sacred name of his
spiritual master. A self-controlled disciple will never speak the name of his
spiritual master without respect and devotion.

Text 95

pra�ava� �r�s tato n�ma

vi��u-�abd�d anantaram
p�da-�abda-sameta� ca
nata-m�rdh��jali-yuta�

pra�ava�-O�; �r��-�r�; tata�-then; n�ma-the name; vi��u-�abd�t-from the word

Vi��u; anantaram-after; p�da-p�da; �abda-the word; sametam-with; ca-and; nata-
bowed; m�rdha-head; a�jali-yuta�-with folded hands.

"When speaking his spiritual master's name one should fold one's hands, bow
one's head, and preface his spiritual master's name with the words Om� �r�
Vi��up�da."

Text 96

ki� ca

na tam �j��payen moh�t

tasy�j��� na ca la�ghayet
n�nivedya guro� ki�cid
bhoktavya� v� guros tath�

kim� ca-furthermore; na-not; tam-him; �j��payet-should give orders; moh�t-out

of illusion; tasya-of him; �j��m-the order; na-not; ca-and; la�ghayet-should
disobey; na-not; anivedya-without asking permission; guro�-of the spiritual master;
ki�cit-something; bhoktavyam-to be eaten; v�-or; guro�-of the spiritual master;
tath�-so.

It is further said:
 "One should not become bewildered and give orders to his spiritual master. One
should not disobey the order of his spiritual master. One should not eat anything
without first taking permission from his spiritual master."
Text 97

anyatra ca

�y�ntam agrato gacched

gacchanta� tam anuvrajet
�sane �ayane v�pi
na ti��hed agrato guro�

anyatra-in another scripture; ca-and; �y�ntam-coming; agrata�-in the presence;

gacchet-should go; gacchantam-going; tam-him; anuvrajet-should follow; �sane-on the
seat; �ayane-on the bed; v�-or; api-also; na-not; ti��het-should stay; agrata�-in
the presence; guro�-of the spiritual master.

In another scripture it is said:

"When the spiritual master approaches, the disciple should go to meet him.
When the spiritual master departs, the disciple should follow him. The disciple
should not lie on his bed or sit on an �sana in the presence of his spiritual
master.

Text 98

yat ki�cid anna-p�n�di

priya� dravya� manoramam
samarpya gurave pa�c�t
svaya� bhu�j�ta praty-aham

yat-what; ki�cit-something; anna-food; p�na-drink; �di-beginning with; priyam-

favorite; dravyam-thing; manoramam-pleasing to the heart; samarpya-offering;
gurave-to the spiritual master; pa�c�t-after; svayam-personally; bhu�j�ta-should
eat; praty-aham-every day.

"Whatever food and drink the spiritual master likes, whatever pleases his
heart, the disciple should offer to his spiritual master. When the spiritual master
is finished eating, the disciple may eat the remnants of his meal. He should do
this every day."

Text 99

�r�-vi��u-sm�tau

na guror apriya� kury�t

t��ita� p��ito 'pi v�
n�vam�nyeta tad-v�kya�
n�priya� hi sam�caret

�r�-vi��u-sm�tau-in the �r� Vi��u-sm�ti; na-not; guro�-of the spiritual

master; apriyam-not liked; kury�t-should do; t��ita�-hit; p��ita�-troubled; api-
and; v�-or; na-not; avam�nyeta-should disrespect; tad-v�kyam-his words; na-not;
apriyam-what is not liked; hi-indeed; sam�caret-should do.

In the �r� Vi��u-sm�ti it is said:

"Even if the spiritual master hits him or gives him trouble, the disciple
should not act to displease him. The disciple should never disrespect his spiritual
master's words. The disciple should never act to displease his spiritual master.

Text 100

�c�ryasya priya� kury�t

pr��air api dhanair api
karma�� manas� v�c�
sa y�ti parama� gatim

�c�ryasya-of the spiritual master; priyam-pleasure; kury�t-should do; pr��ai�-

with life; api-and; dhanai�-with wealth; api-and; karma��-with deeds; manas�-with
mind; v�c�-with words; sa-he; y�ti-goes; paramam-to the supreme; gatim-destination.

"A disciple who with his life, wealth, actions, mind, and words pleases his
spiritual master goes to the supreme destination."

Text 101

anyath� dvayor api mah�-do�a�

�r�-n�rada-pa�car�tre

yo v�kti ny�ya-rahita�
any�yena ���oti ya�
t�v ubhau naraka� ghora�
vrajata� k�lam ak�ayam

anyath�-otherwise; dvayo�-of them both; api-also; mah�-do�a�-great faults;

�r�-n�rada-pa�car�tre-in �r� N�rada-pa�car�tra; ya�-one who; v�kti-speaks; ny�ya-
rahitam-without logic; any�yena-without logic; ���oti-hears; ya�-who; t�v-both;
ubhau-both; narakam-to hell; ghoram-terrible; vrajata�-go; k�lam-time; ak�ayam-
without end.

A Great Fault on Both Sides

In �r� N�rada-pa�car�tra it is said:

"A spiritual master who speaks wrongly, without logic, and a disciple who
hears wrongly, without logic, both go to a terrible hell for a long time that seems
not to end."

Commentary by �r�la San�tana Gosv�m�

A disciple who does not properly examine his spiritual master before
initiation, or who does not properly serve him, commits a great fault. This verse
describes a situation where either the disciple or the spiritual master did not
properly test the other before initiation.

Text 102

atha �i�ya-pr�rthan�

vai��ava-tantre

tr�yasva bho jagann�tha

guro sa�s�ra-vahnin�
dagdha� m�� k�la-da��a� ca
tv�m aha� �ara�a� gata iti.
 atha-now; �i�ya-of the disciple; pr�rthan�-the prayer; vai��ava-tantre-in the
Vai��ava-tantra; tr�yasva-save; bha�-O; jagann�tha-master of the worlds; gura�-O
spiritual master; sa�s�ra-vahnin�-by the fire of repeated birth and death; dagdham-
burned; m�m-me; k�la-by time; da��am-bitten; ca-and; tv�m-you; aham-I; �ara�am-to
the shelter; gata-gone; iti-thus.

The Disciple's Prayer

In the Vai��ava-tantra it is said:

"O spiritual master, O master of the worlds, please rescue me, who am bitten
by time and burned by the flames of repeated birth and death. I surrender to you
and take shelter of you."

Text 103

tatra �r�-v�sudevasya
sarva-deva-�iroma�e�
p�d�mbhujaika-bh�g eva
d�k�� gr�hy� man��ibhi�

tatra-there; �r�-v�sudevasya-of Lord V�sudeva; sarva-deva-�iroma�e�-the crest

jewel of all Deities; p�da-feet; ambhuja-lotus; eka-one; bh�k-possessing; eva-
indeed; d�k��-initiation; gr�hy�-should be accepted; man��ibhi�-by the wise.

The wise should accept initiation, for in this way they are able to attain the
lotus feet of Lord K���a, who is the crest jewel of all Deities, as the only
treasure of their lives.

Commentary by �r�la San�tana Gosv�m�

After initiation the disciple should worship the lotus feet of Lord K���a,
surrender to them, and take shelter of them. To fail to do this is very foolish.

Text 104

atha �r�-bhagavan-m�h�tmya�

prathama-skandhe

sattva� rajas tama iti prak�ter gu�ais tair

yukta� para� puru�a eka ih�sya dhatte
sthity-�daye hari-viri�ci-hareti-samj���
�reya�si tatra khalu sattva-tanor n���� syu�

atha-now; �r�-bhagavat-of the Supreme Personality of Godhead; m�h�tmyam-the

glory; prathama-skandhe-in the First Canto; sattvam-goodness; raja�-passion; tama�-
the darkness of ignorance; iti-thus; prak�te�-of material nature; gu�ai�-qualities;
tai�-by them; yukta�-associiated with; para�-the transcendental; puru�a-
personality; eka-one; iha asya-of this material world; dhatte-accepts; sthity-
�daye-for the matter of creation, maintenance, and destruction, etc.; hari-Vi��u
the Personality of Godhead; viri�ci-Brahm�; hara-Lord �iva; iti-thus; samj���-
different features; �reya�si-ultimate benefit; tatra-therein; khalu-of course;
sattva-goodness; tano�-form; n���m-of the human being; syu�-derived.

The Glories of the Supreme Personality of Godhead

In �r�mad-Bh�gavatam (1.2.23) it is said:

 "The transcendental Personality of Godhead is indirectly associated with the
three modes of material nature, namely passion, goodness, and ignorance, and just
for the material world's creation maintenance, and destruction He accepts the
qualitative forms of Brahm�, Vi��u, and �iva. Of these three, all human beings can
derive ultimate benefit form Vi��u, the form of the quality of goodness."*

Text 105

ki� ca

ath�pi yat-p�da-nakh�vas���a�
jagad-viri�copah�t�rha��mbha�
se�a� pun�ty anyatamo mukund�t
ko n�ma loke bhagavat-pad�rtha�

kim� ca-furthermore; atha-therefore; api-certainly; yat-whose; p�da-nakha-

nails of the feet; avas���am-emanating; jagat-the whole universe; viri�ca-Brahm�j�;
upah�ta-collected; arha�a-worship; ambha�-water; sa-along with; ��am-Lord �iva;
pun�ty-purifies; anyatama�-who else; mukund�t-besides the Personality of Godhead,
�r� K���a; ka�-who?; n�ma-name; loke-within the world; bhagavat-Supreme Lord; pada-
position; artha�-worth.

It is further said (�r�mad-Bh�gavatam 1.18.21):

"Who can be worthy of the name of the Supreme Lord but the Personality of
Godhead, �r� K���a? Brahm�j� collected the water emanating from the nails of His
feet in order to award it to Lord �iva as a worshipful welcome. This very water
(the Ganges) is purifying the whole universe, including Lord �iva."*

Text 106

�r�-da�ama-skandhe

tan ni�amy�tha munayo

vismit� mukta-sa��ay��
bh�ya�sa� �raddadhur vi��u�
yata� k�emo yato 'bhayam

�r�-da�ama-skandhe-in the Tenth Canto; tat-that; ni�amya-hearing; atha-then;

munaya�-the sages; vismit�-filled with wonder; mukta-freed; sa��ay��-from doubts;
bh�ya�sam-the Supreme Personality of Godhead; �raddadhu�-faithful; vi��um-Lord
Vi��u; yata�-from whom; k�ema�-auspiciousness; yata�-from whom; abhayam-
fearlesness.

In the Tenth Canto it is said (�r�mad-Bh�gavatam 10.89.14):

"Hearing these words, the sages became free of doubts. Now they had faith that
Lord Vi��u is the Supreme Personality of Godhead, that from Him comes
auspiciousness, that from Him comes fearlessness."

Text 107

p�dme vai��kha-m�h�tmye yama-br�hma�a-samv�de

vyamoh�ya car�carasya jagatas te te pur���gam�s

t�� t�m eva hi devat�� paramik�� jalpantu kalp�vadhi
siddh�nte punar eka eva bhagav�n vi��u� samast�gama-
vy�p�re�u vivecana-vyatikara� n�te�u ni�c�yate
 p�dme vai��kha-m�h�tmye-in the Padma Pur��a, Vai��kha-m�h�tmya; yama-br�hma�a-
samv�de-in the conversation of Yama and a br�hma�a; vyamoh�ya-for bewilderment;
car�carasya-with moving and unmoving beings; jagata�-of the universe; te te-
whoever; pur���gam��-the Pur��as and Agamas; t�m� t�m-them; eva-indeed; hi-
certainly; devat�m-the Supreme Personality of Godhead; paramik�m-desired; jalpantu-
may chant; kalpa-the kalpa; �vadhi-until the end; siddh�nte-in the conclusion;
puna�-again; eka-one; eva-indeed; bhagav�n-Supreme Personality of Godhead; vi��u�-
Lord Vi��u; samasta-all; �gama-Agamas; vy�p�re�u-in actions; vivecana-conclusion;
vyatikaram--joint; n�te�u-brought; ni�c�yate-is concluded.

In the Padma Pur��a, Vai��kha-m�h�tmya, in the conversation of Yama and a

br�hma�a, it is said:

"In order to fool the moving and unmoving beings in the universe, the Pur��as
and Agamas pretended to spend an entire kalpa debating the true identity of the
Supreme Personality of Godhead. At the end they came to this conclusion: Lord Vi��u
is the Supreme."

Commentary by �r�la San�tana Gosv�m�

The debate of the scriptures here was only a joke on their part. They all knew
what the conclusion would be.

Text 108

n�rasi�he

satya� satya� puna� satya�

utk�ipya bhujam ucyate
ved�c ch�stram� param� n�sti.
na deva� ke�av�t para�

n�rasi�he-in the N�si�ha Pur��a; satyam-true; satyam-true; puna�-again;

satyam-true; utk�ipya-throwing up; bhujam-arms; ucyate-is said; ved�t-than the
Vedas; ��stram-scripture; param-better; na-not; asti-is; na-not; deva�-Deity;
ke�av�t-than Lord K���a; para�-better.

In the N�si�ha Pur��a it is said:

"Throwing my arms in the air, I proclaim: It is true! It is true! It is true!

No scripture is better than the Vedas! No Deity is above Lord K���a!"

Text 109

yata� p�dme

arir mitra� vi�a� pathya�

adharmo dharmat�� vrajet
su-prasanne h���ke�e
vipar�te viparyaya�

yata�-because; p�dme-in the Padma Pur��a; ari�-enemy; mitram-friend; vi�am-

poison; pathyam-healthy food; adharma�-impiety; dharmat�m-piety; vrajet-becomes;
su-prasanne-pleased; h���ke�e-when Lord K���a is; vipar�te-reversed; viparyaya�-the
opposite.

In the Padma Pur��a it is said:

"When Lord K���a is pleased enemies can become friends, poison can become
healthy food, sin can become saintliness. Everything can become its opposite."

Text 110

tatraiva �r�-bhagavad-v�kya�

man-nimitta� k�ta� p�pa�

api dharm�ya kalpate
m�m an�d�tya dharmo 'pi
p�pa� sy�n mat-prabh�vata�

tatra-there; eva-indeed; �r�-bhagavad-v�kyam-the words of the Supreme

Personality of Godhead; man-nimittam-caused by Me; k�tam-done; p�pam-sin; api-even;
dharm�ya-for religion; kalpate-becomes suited; m�m-Me; an�d�tya-not respecting;
dharma�-religion; api-even; p�pam-sin; sy�t-becomes; mat-of Me; prabh�vata�-by the
power.

In the Padma Pur��a the Supreme Personality of Godhead said:

"If one sins for My sake his sins become pious deeds. If one refuses to
worship Me, then by My power his pious deeds become sins."

Text 111

ata evokta� sk�ndhe �r�-brahma-n�rada-samv�de

v�sudeva� parityajya
yo 'nya-devam up�sate
sva-m�tara� parityajya
�vapac�� vandate hi sa�

ata eva-therefore; uktam-said; sk�ndhe-in the Skanda Pur��a; �r�-brahma-

n�rada-samv�de-in the conversation of Brahma� and N�rada; v�sudevam-Lord K���a;
parityajya-rejecting; ya�-one who; anya-devam-another deity; up�sate-worships; sva-
m�taram-his own mother; parityajya-rejecting; �vapac�m-a dogeater woman; vandate-
bows before; hi-indeed; sa�-he.

In the Skanda Pur��a, in a conversation of Brahma� and N�rada it is said:

"One who rejects Lord K���a and worships another deity rejects his own mother
and worships a dogeater woman."

Text 112

tatraiv�nyatra

v�sudeva� parityajya
yo 'nya-devam up�sate
tyaktv�m�ta� sa m��h�tm�
bhu�kte halahala� vi�a�

tatra-there; eva-indeed; anyatra-in another place; v�sudevam-Lord K���a;

parityajya-rejecting; ya�-one who; anya-devam-another deity; up�sate-worships;
tyaktv�-rejecting; am�tam-nectar; sa-he; m��h�tm�-bewildered; bhu�kte-drinks;
halahalam-halahala; vi�am-poison.

In another place in the Skanda Pur��a it is said:

"One who rejects Lord K���a and worships another deity rejects nectar and
drinks poison."

Text 113

mah�bh�rate

yas tu vi��u� parityajya

moh�d anyam up�sate
sa hema-r��im ut�sjya
p���u-r��i� jigh�k�ati

mah�bh�rate-in the Mahabharata; ya�-one who; tu-indeed; vi��um-Lord Vi��u;

parityajya-rejecting; moh�t-out of bewilderment; anyam-another; up�sate-worships;
sa-he; hema-r��im-a pile of gold; ut�sjya-rejecting; p���u-r��im-a pile of stool;
jigh�k�ati-wishes to grasp.

In the Mah�bh�rata it is said:

"One who out of bewilderment rejects Lord K���a and worships someone else
rejects a heap of gold and embraces a heap of stool.

Text 114

an�d�tya tu yo vi��u�
anya-deva� sam��rayet
ga�g�mbhasa� sa t����rto
m�ga-t����� pradh�vati

an�d�tya-not worshiping; tu-indeed; ya�-one who; vi��um-Lord Vi��u; anya-

devam-another deity; sam��rayet-takes shelter; ga�g�mbhasa�-the water of the Ga�g�;
sa-he; t����rta�-tortured with thirst; m�ga-t����m-a mirage; pradh�vati-runs.

"One who, refusing to worship Lord Vi��u, takes shelter of a demigod is a

person tortured with thirst who leaves the Ga�g�'s waters and runs after a mirage."

Text 115

pa�car�tre

yo moh�d vi��um anyena

h�na-devena durmati�
s�dh�ra�a� sak�d br�te
so 'ntyajo n�ntyajo 'ntyaja�

pa�car�tre-in the Pancaratra; ya�-one who; moh�t-out of illusion; vi��um-Lord

Vi��u; anyena-another; h�na-devena-insignificant demigod; durmati�-fool;
s�dh�ra�am-equality; sak�t-at once; br�te-says; sa�-he; antyaja�-an outcaste; na-
not; antyaja�-an outcaste; antyaja�-an outcaste.

In the Pa�car�tra it is said:

"A fool who thinks that Lord Vi��u and the tiny demigods are equal is an
outcaste. He is an outcaste. He is not good enough to be an outcaste."

Text 116

vai��ava-tantre
na labheyur punar bhakti�
harer aik�ntik�� ja���
ek�gra-manasa� c�pi
vi��u-s�m�nya-dar�ina�

vai��ava-tantre-in the Vai��ava-tantra; na-not; labheyu�-attain; puna�-again;

bhaktim-devotional service; hare�-to Lord K���a; aik�ntik�m-unalloyed; ja���-fools;
ek�gra-manasa�-minds fixed on one point; ca-and; api�also; vi��u-s�m�nya-dar�ina�-
see that Lord Vi��u is equal.

In the Vai��ava-tantra it is said:

"Even though they may meditate with single-pointed attention, the stunted
fools who think Lord K���a and the many demigods are equals will not attain pure
devotion to Lord K���a."

Text 117

anyatra ca

yas tu n�r�ya�a� deva�

brahma-rudr�di-daivatai�
samatvenaiva v�k�eta
sa p��a��� bhavet sad�

anyatra-in another place; ca-and; ya�-any peeson; tu-however; n�r�ya�am-the

Supreme Personality of Godhead, the master of such demigods as Brahma� and �iva;
devam-the Lord; brahma-Lord Brahm�; rudra-Lord �iva; �di-and others; daivatai�-with
such demigods; samatvena-on an equal level; eva-certainly; v�k�eta-observes; sa-
such a person; p��a���-p��a���; bhavet-must be; sad�-always.

In another place it is said:

"A person who considers demigods like Brahma� and �iva to be on an equal level
with Lord N�r�ya�a is to be considered an offender and an atheist."*

Text 118

sahasra-n�ma-stotr�dau
�lokaugh� santi ced����
vi�e�ata� sattva-ni��hai�
sevyo vi��ur na c�para�

sahasra-n�ma-stotr�dau-in the beginning of the Sahasra-n�ma prayers; �loka-of

verses; augh��-floods; santi-are; ca-and; �d����like this; vi�e�ata�-specifically;
sattva-ni��hai�-by they who are in the mode of goodness; sevya�-to be served;
vi��u�-Lord Vi��u; na-not; ca-and; apara�-another.

In the Sahasra-n�ma and other prayers there is a great flood of verses like
these, verses affirming the they who are in the mode of pure goodness should
worship Lord Vi��u and no one else.

Commentary by �r�la San�tana Gosv�m�

In the B�hat-sahasra-n�ma-stotra, Lord �iva affirms:

n�vai��av�ya d�tavya�
vikalpopahat�tmane
bhakti-�raddh�-vih�n�ya
 vi��u-s�m�nya-dar�ine

"These thousand names should not be given to one who is not a devotee of Lord
Vi��u, to one whose heart is destroyed by mental speculation, to one who has no
faith in devotional service, or to one who thinks the demigods are equal to Lord
Vi��u."

At the end of those prayers Goddess Durga� also affirms:

aho sarve�varo vi��u�

sarva-devottamottama�
jagad-�di-gurur m��hai�
s�m�nya iva v�k�yate

"Lord Vi��u is the Supreme Personality of Godhead, the master of all the
demigods, the first spiritual master of the universe. Only fools think the demigods
are His equals."

Lord �iva again affirms:

na y�nti tat-para� �reyo

vi��u� sarve�vare�varam
sarva-bh�vair an��ritya
pur��a� puru�ottamam

"They who do not wholeheartedly take shelter of Lord Vi��u, the master of all
the demigods, the ancient Supreme Personality of Godhead, do not attain the most
auspicious condition of life.

tam eva tapas� nitya�

bhaj�mi staumi cintaye
ten�dvit�ya-mahim�
jagat-p�jyo 'smi p�rvati

"With great austerities I worship Him always. I glorify Him. I meditate on

Him. O P�rvat�, it is only because I always chant His peerless glories that I am
worshiped in this world."

In the description of the Lord's holy names it is said:

sarva-devaika-�ara�a�
sarva-devaika-devata�
s�rya-ko�i-prat�k��o
yama-ko�i-dur�sada�

"Lord Vi��u is the the shelter of all the demigods. He is the master of all
the demigods. He is more splendid than many millions of suns. He is more invincible
than many millions of Yamas.

brahma-ko�i-jagat-sra���
v�yu-ko�i-mah�-bala�
ko��ndu-jagad-�nand�
�ambhu-ko�i-mahe�vara�

"He is the creator of many millions of Brahma�s and universes. He is stronger

than many millions of V�yus. His happinesses are greater than those of many
millions of Indras. He is more powerful than many millions of �ivas."

At the end of the B�hat-sahasra-n�ma, Goddess Durga� says:

aho bata mahat ka��a�
samasta-sukhade harau
vidyam�ne 'pi sarve�e
m��h�� kli�yanti sa�s�tau

"Ah! How sad it is! Even though Lord K���a, who is the controller of all, and
who yearns to give happiness to everyone, is personally present, the fools insist
that they must continue to suffer in this world of birth and death.

yam uddi�ya sad� n�tho

mahe�o 'pi dig-ambara�
ja��-bh�sm�nulipt��gas
tapasv� v�k�ate janai�

"It is to attain Lord Vi��u that the demigod �iva performs austerities, his
hair matted and his naked body covered with ashes. That is why the people see Lord
�iva in that way.

tato 'dhiko 'sti ko devo

lak�m�-k�nt�n madhu-dvi�a�

"What demigod is superior to Lord K���a, the husband of the goddess of

fortune, the killer of the demon Madhu?"

In the beginning of the Laghu-sahasra-n�ma it is said:

parama� yo mahat-teja�
parama� yo mahat-tapa�
parama� yo mahad brahma
parama� yo par�ya�am

"Lord Vi��u is the most powerful. He is the most glorious. He is the Supreme
Brahman. Attaining Him is the supreme goal of life.

pavitr���� pavitra� yo
ma�gal�n�� ca ma�galam
daivata� devat�n�� ca
bh�t�n�� yo 'vyaya� pit�

"He is the purest of the pure. He is the most auspicious of the auspicious. He
is the master of the demigods. He is the eternal father of all that live."

At the end of the Laghu-sahasra-n�ma it is said:

dyau� sa-candr�rka-nak�atr�
kha� di�o bh�r mahodadhi�
v�sudevasya v�rye�a
vidh�t�ni mah�tmana�

"It is by the power of Lord V�sudeva that the sky, sun, moon, stars, ether,
directions, earth, and the great oceans are established in their places."

Text 119

tath� ca hari-va��e �r�-�iva-v�kya�

harir eva sad�r�dhyo

bhavadbhi� sattva-sa�sthitai�
vi��u-mantra� sad� vipr��
pa�hadhva� dhy�ta ke�avam iti

tath�-so; ca-and hari-va��e-in the Hari-va��a; �r�-�iva-v�kyam-the statement

of Lord �iva; hari�-Lord K���a; eva-indeed; sad�-always; �r�dhya�-to be worshiped;
bhavadbhi�-by you; sattva-sa�sthitai�-situated in the mode of goodness; vi��u-
mantram-the mantras of Lord Vi��u; sad�-always; vipr��-O br�hma�as; pa�hadhva�you
should chant; dhy�ta-you should meditate; ke�avam-on Lord K���a; iti-thus.

In the Hari-va��a, Lord �iva says:

"O br�hma�as in the mode of pure goodness, please always worship Lord K���a.
Please always chant the mantras of Lord K���a. Please always meditate on Lord
K���a."

Text 120

�d��-m�h�tmya-v�kye�u
sa�g�h�te�u sarvata�
grantha-b�hulya-do�a� sy�l
likhyante 'pek�it�ni tat

�d�k-like this; m�h�tmya-of the glories; v�kye�u-in the words; sa�g�h�te�u-

accepted; sarvata�-in all respects; grantha-books; b�hulya-abundance; do�a�-fault;
sy�t-may be; likhyante-are written; apek�it�ni-in this regard; tat-that.

Here there is a problem. The problem is that very many books have been written
describing the Lord's glories in this way.

Commentary by �r�la San�tana Gosv�m�

Many suitable passages could be quoted here. Unfortunately. I cannot quote

them all.

Text 121

atha �r�-vai��ava-mantra-m�h�tmyam

�game

mantr�n �r�-mantra-r�j�din
vai��av�n gurv-anugrah�t
sarvai�varya� japan pr�pya
y�ti vi��o� para� padam

atha-now; �r�-vai��ava-of Lord Vi��u; mantra-of the mantras; m�h�tmyam-the

glory; �game-in the Agama-��stra; mantr�n-the mantras; �r�-mantra-of mantras; r�ja-
the king; �d�n-beginning with; vai��av�n-of Lord Vi�nu; gurv-anugrah�t-by teh mercy
of the spiritual master; sarvai�varyam-all glory and opulence; japan-chanting;
pr�pya-attaining; y�ti-go; vi��o�-of Lord Vi��u; param-to the transcendental;
padam-abode.

The Glories of the Mantras of Lord Vi��u

In the Agama-��stra it is said:

"They who, by the mercy of the spiritual master, chant the mantras of Lord
Vi��u, which are the kings of all mantras, attain all glory and opulence and go to
the supreme abode of Lord Vi��u.
Text 122

pu�ya� var�a-sahasrair ya�

k�ta� su-vipula� tapa�
japanti vai��av�n mantr�n
nar�s te loka-p�van��

pu�yam-piety; var�a-sahasrai�-by a thousand years; ya�-who; k�tam-attained;

su-vipulam-very great; tapa�-austerities; japanti-chant; vai��av�n-of Lord Vi��u;
mantr�n-mantras; nar��-people; te-they; loka-p�van��-purifiers of the worlds.

"They who chant the mantras of Lord Vi��u attain the pious results of a
thousand years of austerities. They become the purifiers of the worlds."

Text 123

vai��ave ca

prajapan vai��av�n mantr�n

ya� ya� pa�yanti cak�u��
sad� v� sa�sp��et sadyo
mucyate 'sau mah�-bhay�t

vai��ave-in the Vai��ava Tantra; ca-and; prajapan-chantign; vai��av�n-of Lord

Vi��u; mantr�n-mantras; yam� yam-whatever; pa�yanti-see; cak�u��-with eyes; sad�-
always; v�-or; sa�sp��et-touch; sadya�-always; mucyate-is released; asau-he; mah�-
bhay�t-from great fear.

In the Vai��ava-��stra it is said:

"A person who, chanting the mantras of Lord Vi��u, sees or touches the Lord,
becomes freed from very terrible fears."

Text 124

likhyate vi��u-mantr����
mahim�tha vi�e�ata�
t�tparyata� �r�-gop�la-
mantra-m�h�tmya-pu��aye

likhyate-is written; vi��u-mantr���m-of the mantras of Lord Vi��u; mahim�-the

glory; atha-then; vi�e�ata�-specifically; t�tparyata�-from the explanation; �r�-
gop�la-mantra-m�h�tmya-pu��aye-for expounding the glories of the �r� Gop�la mantra.

Now I will write explaining the glories of some specific mantras of Lord
Vi��u. I will begin by glorifying the �r� Gop�la-mantra.

Commentary by �r�la San�tana Gosv�m�

Here someone may ask: Why do you begin by describing the worship of the
eighteen-syllable Gop�la-mantra? Why do you not begin with some other mantra?
To this I reply. lord Gop�la is the original Supreme Personality of Godhead,
the source of all incarnations. �r�mad-Bh�gavatam 1.3.28 explains:

k���as tu bhagav�n svayam

"Lord �r� K���a is the original Personality of Godhead."*

 The various incarnations of the Lord are very glorious, but the original form
of the Lord, the source of the incarnations, is the most glorious.

Texts 125-127

padma-pur��e devad�ta-viku��ala-samv�de

s��gam� samudram� sanny�sa�

sa-��i-cchanda-daivatam
sa-d�k��vadhi sa-dhy�na�
sa-yantra� dv�da��k�aram

a���k�ara� ca mantre���
ye japanti narottam��
t�n d���v� brahma-h� �udhyet
te yato vi��ava� svayam

�a�khina� cakri�o bh�tv�

brahm�yur vana-m�lina�
vasanti vai��ave loke
vi��u-r�pe�a te nar��

padma-pur��e-in rhe Padma Pur��a; devad�ta-viku��ala-samv�de-in the

conversation of Devaduta and Vikundala; s��gam--with angas; samudram-with mudras;
sanny�sam-with nyasas; sa-��i-cchanda-daivatam-with ��i, cchanda�, and daivata; sa-
d�k��vadhi-with initiation; sa-dhy�nam-with meditation; sa-yantram-with yantras;
dv�da��k�aram;-twelve-syllable; a���k�aram-eight-syylable; ca-and; mantre�am- the
king of mantras; ye-they who; japanti-chant; narottam��-the best of men; t�n-them;
d���v�-seeing; brahma-h�-one who has killed a br�hma�a; �udhyet-becomes purified;
te-they; yata�-from which; vi��ava�-like Lord Vi��u; svayam-personally; �a�khina�-
holding conchshells; cakri�a�-holding discs; bh�tv�-becoming; brahm�yu�-spiritual;
vana-m�lina�-wearing forest garlands; vasanti-reside; vai��ave-of Lord Vi��u; loke-
in the realm; vi��u-r�pe�a-with forms like that of Lord Vi��u; te-they; nar��-
people.

In the Padma Pur��a, in the conversation of Devad�ta and Viku��ala, it is

said:

"They who with a�gas, mudr�s, ny�sas, ��i, chanda�, daivata, initiation,
meditation, and yantra, chant the twelve-syllable and eight-syllable mantras are
the best of men. Seeing them, a killer of br�hma�as becomes purified. Holding
conchshells and discs, wearing forest garlands, and manifesting spiritual forms
like Lord Vi��u's, they reside in Lord Vi��u's transcendental abode."

Text 128

tatraiva dv�da��k�arasya caturtha-skandhe �r�-dhruva� prati �r�-n�radoktau

japa� ca paramo guhya�

�ruyat�� me n�p�tmaja
ya� sapta-r�tra� prapa�han
pum�n pa�yati khecar�n

tatra-there; eva-indeed; dv�da��k�arasya-of the twelve-syllable mantra;

caturtha-skandhe-in the Fourht Canto; �r�-dhruvam-�r� Dhruva; prati-to; �r�-
n�radoktau-in the statement of �r� N�rada; japa�-the chanting mantra in this
connection; ca-and; parama�-very, very; guhya�-confidential; �ruyat�m-plwease hear;
me-from me; n�p�tmaja-O son of the king; yam-which; sapta-r�tram-seven nights;
prapa�han-chanting; pum�n-a person; pa�yati-can see; khecar�n-human beings who
travel in space.

The Twelve-syllable Mantra

The twelve-syllable mantra is described in �r�mad-Bh�gavatam (4.8.53), where

�r� N�rada Muni tells Dhruva Mah�r�ja:

"O son of the king, now I will speak unto you the mantra which is to be
chanted with this process of meditation. One who carefully chants this mantra for
seven nights can see the perfect human beings flying in the sky."*

Text 129

�r�-vi��u-pur��e

gatv� gatv� nivartante

candra-s�ry�dayo grah��
ady�pi na nivartante
dv�da��k�ara-cintak��

�r�-vi��u-pur��e-in �r� Vi��u Pur��a; gatv�-going; gatv�-going; nivartante-

return; candra-s�ry�daya�-beginning with the moon and the sun; grah��-planets;
adya-today; api-even; na-not; nivartante-return; dv�da��k�ara-cintak��-meditating
on the twelve-syllable mantra.

In �r� Vi��u Pur��a it is said:

"The sun, moon, and other planets leave and the return again and again. They
who meditate on the twelve-syllable mantra never return to this world of birth and
death."

Text 130

a���k�arasya yath� n�rada-pa�car�tre

trayo ved�� �a�-a�g�ni

chand��si vividha� sur��
sarvam a���k�ar�nta�-stha�
yac c�nyad api v��-mayam

a���k�arasya-of the eight syllable mantra; yath�-as; n�rada-pa�car�tre-in the

N�rada-pa�car�tra; traya�-three; ved��-Vedas; �a�-a�g�ni-six limbs; chand��si-
meters; vividha�-various; sur��-demigods; sarvam-all; a���k�ar�nta�-in the eight-
syllable mantra; stham-situated; yat-what; ca-and; anyat-another; api-even; v�n�-
mayam-consisting of words.

The Eight-syllable Mantra

In the N�rada-pa�car�tra it is said:

"The three Vedas, six Ved��gas, poetry, demigods, words, and everything else,
are all situated in the eight-syllable mantra."

Text 131

sarva-ved�nta-s�r�rtha�
sa�s�r�r�ava-t�ra�a�
gatir a���k�aro n�#���
na punar-bhava-ka�k�i��m
 sarva-ved�nta-s�r�rtha�-the essenc eof the meaning of all Vedanta;
sa�s�r�r�ava-t�ra�a�-the boat to cross the ocean of birth and death; gati�-the
goal; a���k�ara�-the eight-syllable mantra; n�#��m-of men; na-not; punar-bhava-
ka�k�i��m-desiring to stay in the world of birth and death.

"The eight-syllable mantra is the essence of all Ved�nta philosophy. It is a

boat to cross the ocean of repeated birth and death. It is the path followed by
they who wish never to be born again.

Text 132

yatr����k�ara-sa�siddho
mah�-bh�go mah�yate
na tatra sa�cari�yanti
vy�dhi-durbhik�a-taskar��

yatra-where; a���k�ara-sa�siddha�-perfect in the eight-syllable mantra; mah�-

bh�ga�-very fortunate; mah�yate-is glorified; na-not; tatra-there; sa�cari�yanti-
will go; vy�dhi-durbhik�a-taskar��-dosease, poevrty, and thieves.

"A country that honors a person perfect in chanting the eight-syllable mantra
will not be touched by disease, poverty, or theft.

Text 133

deva-d�nava-gandharv��
siddha-vidyadhar�daya�
pra�amanti mah�-m�na�
a���k�ara-vida� naram

deva-d�nava-gandharv��-the demigods, demons, and gandharvas; siddha-

vidyadhar�daya�-the beings headed by siddhas and vidyadharas; pra�amanti-bow down;
mah�-m�nam-to the exalted person; a���k�ara-vidam-who knows the eight-syllable
mantra; naram-person.

"The demigods, demons, Gandharvas, Siddhas, Vidy�dharas, and others

respectfully bow before a person exalted with knowledge of the eight-syllable
mantra.

Text 134

vyakta� hi bhagav�n eva

s�k��n n�r�ya�a� svayam
a���k�ara-svar�pe�a
mukhe�u parivartate

vyaktam-manifested; hi-indeed; bhagav�n-the Supreme Personality of Godhead;

eva-indeed; s�k��n-directly; n�r�ya�a�-Lord N�r�ya�a; svayam-personally; a���k�ara-
of the eight-syylable mantra; svar�pe�a-in the form; mukhe�u-on the mouth;
parivartate-goes.

"The Supreme Personality of Godhead, Lord N�r�ya�a, personally appears in the

mouth as the eight-syllable mantra."

Text 135

padmottara-kha��e
evam a���k�aro mantro
j�eya� sarv�rtha-s�dhaka�
sarva-du�kha-hara� �r�m�n
sarva-mantr�tmaka� �ubha�

padmottara-kha��e-in the Uttara-khanda opf the Padma Pur��a; evam-thus;

a���k�ara�-the eight-syllable mantra; mantra�-mantra; j�eya�-to be known;
sarv�rtha-s�dhaka�-fulfilling all desires; sarva-du�kha-hara�-removing asll
sufferings; �r�m�n-glorious; sarva-mantr�tmaka�-the heart of all mantras; �ubha�-
beautiful.

In the Padma Pur��a, Uttara-kha��a, it is said:

"The glorious and beautiful eight-syllable mantra fulfills all desires and
removes all sufferings. It is the heart of all mantras."

Text 136

li�ga-pur��e

kim anyair bahubhir mantrai�

kim anyair bahubhir vratai�
namo n�r�ya�ayeti
mantra� sarv�rtha-s�dhaka�

li�ga-pur��e-in the Li�ga Pur��a; kim-what is the use?; anyai�-of other;

bahubhi�-many; mantrai�mantras; kim-what is the use?; anyai�-of other; bahubhi�-
many; vratai�-vows; nama�-obeisances; n�r�ya��ya-to Lord N�r�ya�a; iti-thus;
mantra�-mantra; sarv�rtha-s�dhaka�-fulfilling all desires.

In the Li�ga Pur��a it is said:

"What is the use of other mantras? What is the use of other vows? The mantra
Namo N�r�ya��ya (Obeisances to Lord N�r�ya�a) fulfills all desires."

Text 137

tasm�t sarve�u k�le�u

namo n�r�ya�eti ya�
japet sa y�ti viprendra
vi��u-loka� sa-bandhava�

tasm�t-therefore; sarve�u-at all; k�le�u-times; nama�-obeisances; n�r�ya�eti-

to Lord N�r�ya�a; ya�-one who; japet-chants; sa-he; y�ti-goes; viprendra-O king of
br�hma�as; vi��u-lokam-to the abode of Lord Vi��u; sa-bandhava�-with his relatives.

"Therefore, O king of br�hma�as, one who always chants Namo N�r�ya��ya goes
with his kinsmen to the abode of Lord Vi��u."

Text 138

bhavi�ya-pur��e

a���k�aro mah�-mantra�
sarva-p�pa-hara� para�
sarve��� vi��u-mantr����
r�jatve parik�rtita�

bhavi�ya-pur��e-in the Bhavi�ya Pur��a; a���k�ara�-eight-syllable; mah�-

mantra�-great mantra; sarva-p�pa-hara�-remvoing all, sins; para�-great; sarve��m-of
all; vi��u-mantr���m-Vi��u mantras; r�jatve-as a king; parik�rtita�-glorified.

In the Bhavi�ya Pur��a it is said:

"The great eight-syllable mantra removes all sins. Of all Vi��u-mantras it is

said to be the king."

Text 139

�r�-�uka-vy�sa-samv�de ca

namo n�r�ya��yeti
mantra� sarv�rtha-s�dhaka�
bhakt�n�� japat�� t�ta
svarga-mok�a-phala-prada�

�r�-�uka-vy�sa-samv�de-in a conversatio of �r� �uka and �r� Vy�sa; ca-and;

namo n�r�ya�ayeti mantra�-the mantra Namo N�r�ya��ya; sarv�rtha-s�dhaka�-fulfilling
all desires; bhakt�n�m-of the devotees; japat�m-chanting; t�ta-O son; svarga-mok�a-
phala-the ruslt of all liberation; prada�-giving.

In a conversation of �r� �uka and �r� N�rada it is said:

"O son, the mantra Namo N�r�ya��ya fulfills all desires and gives all kinds of
liberation to they who chant it with devotion.

Text 140

e�a eva paro mok�a

e�a svarga ud�h�ta�
sarva-veda-rahasyebhya�
s�ra e�a samuddh�ta�

e�a-this; eva-indeed; para�-supreme; mok�a-liberation; e�a-thus; svarga-

Svarga; ud�h�ta�-is siad; sarva-veda-of all the Vedas; rahasyebhya�-from the
secrets; s�ra-the best secret; e�a-this; samuddh�ta�-said.

"This mantra is said to be final liberation. It is said to be residence in

Svargaloka. It is said to be the greatest secret in the Vedas.

Text 141

vi��un� vai��av�n�� tu
hit�ya manun� pur�
k�rtita� sarva-p�pa-ghna�
sarva-k�ma-prad�yaka�

vi��un�-by Lord Vi��u; vai��av�n�m-of the devotees; tu-indeed; hit�ya-for the

welfare; manun�-by Manu; pur�-in ancient times; k�rtita�said; sarva-p�pa-ghna�-
killing all sins; sarva-k�ma-prad�yaka�-fulfilling all desires.

"In ancient times Lord Vi��u gave this mantra to benefit His devotees. Manu
declared that this mantra destroys all sins and fulfills all desires."

Text 142

n�r�ya��ya nama ity ayam eva satya�

sa�s�ra-ghora-vi�a-sa�hara��ya mantra�
���vantu satya-matayo mudit�s tar�g�
uccais taram upadi��my aham �rdhva-b�hu�

n�r�ya��ya nama-obesiances to Lord N�r�ya�a; ity-thus; ayam-this; eva-indeed;

satyam-truth; sa�s�ra-ghora-vi�a-the terrible poison of repeated birth and detah;
sa�hara��ya-for removing; mantra�-mantra; ���vantu-please hear; satya-mataya�-O
saintly ones; mudit��-happy; tar�g�-renounced; uccais taram-loudly; upadi��my-
declare; aham-I; �rdhva-b�hu�-with arms raised.

It is also said:

"To counteract the terrible poison of repeated birth and death, austere,
intelligent, pure-hearted men should always chant the mantra Namo N�r�ya��ya.
Raising my arms, I loudly declare this."

Text 143

bh�tvordhva-b�hur ady�ha�
satya-p�rva� brav�mi va�
he putra-si�y�� ���uta
na mantro 'st�k�ar�t para�

bh�tv�-bvecoming; urdhva-b�hu�-with raised arms; adya-today; aham-I; satya-

p�rvam-the truth; brav�mi-speak; va�-to you; he-O; putra-si�y��-disciples; ���uta-
please hear; na-not; mantra�-a mantra; ast�k�ar�t�than the eight-syllable mantra;
para�-better.

It is also said:

"O sons and disciples, raising my arms, I will declare to you the truth: No
mantra is better than the eight-syllable mantra!"

Text 144

ata evokta� g�ru�e

�s�no v� �ay�no v�
ti��h�no yatra tatra v�
namo n�r�ya�ayeti
mantraika-�arano bhavet

ata eva-therefore; uktam-said; g�ru�e-in the Garu�a Pur��a; �s�na�-sitting;

v�-or; �ay�na�-reclining; v�-or; ti��h�na�-standing; yatra-where; tatra-there; v�-
or; namo n�r�ya�aya iti-the mantra Namo N�r�ya��ya; mantraika-�arana�-taking
shelter of that mantra; bhavet-should be.

In the Garu�a Pur��a it is said:

"Standing, sitting, or reclining, wherever one is, one should take shelter of
the mantra Namo N�r�ya��ya."

Text 145

atha �r�-n�rasi�h�nu��ub�a-mantra-r�jasya m�h�tmya�

t�pan�ya-�ruti�u

dev� ha praj�patim abruvan tasya anu��ub�a-mantra-r�jasya n�rasi�hasya phala�

no br�h�ti. sa hov�ca praj�pati� ya eta� mantra-r�ja� n�rasi�ham anu��ubha� nityam
adh�te, sa �ditya-p�to bhavati, so 'gni-p�to bhavati, sa v�yu-p�to bhavati, sa
s�rya-p�to bhavati, sa candra-p�to bhavati, sa satya-p�to bhavati, sa brahma-p�to
bhavati, sa vi��u-p�to bhavati, sa rudra-p�to bhavati, sa sarva-p�to bhavati.

atha-now; �r�-n�rasi�h�nu��ub�a-mantra-r�jasya-of the eight-syllable N�si�ha-

mantra; m�h�tmyam-the glory; t�pan�ya-�ruti�u-in the N�si�ha-t�pan� Upani�ad; dev�-
the demigods; ha-indeed; praj�patim-to Praj�pati; abruvan-said; tasya-of Him;
anu��ub�a-in the meter anusthubh; mantra-r�jasya-the king of mantras; n�rasi�hasya-
of Lord N�si�ha; phalam-the reuslt; na�-to us; br�hi-please tell; iti-thus; sa-he;
ha-indeed; uv�ca-said; praj�pati�-Praj�pati; ya-who; etam-this; mantra-r�jam-king
of mantras; n�rasi�ham-of Lord N�si�ha; anu��ubham-in the meter Anusthubh; nityam-
always; adh�te-recites; sa-he; �ditya-p�ta�-pure like the sun; bhavati-becomes;
sa�-he; agni-p�ta�-pure likem fire; bhavati-becomes; sa-he; v�yu-p�ta�-pure,like
the wind; bhavati-becomes; sa-he; s�rya-p�ta�-pure like the4 sun; bhavati-becomes;
sa-he; candra-p�ta�-pure like the moon; bhavati-becomes; sa-he; satya-p�ta�-pure
liek truth; bhavati-becomes; sa-he; brahma-p�ta�-pure like Brahm�; bhavati-becomes;
sa-he; vi��u-p�ta�-pure like Vi��u; bhavati-becomes; sa-he; rudra-p�ta�-pure like
�iva; bhavati-becomes; sa-he; sarva-p�ta�-pure of everything; bhavati-becomes.

The Glory of the Regal N�si�ha-mantra in the Meter Anu��ubh

In the N�si�ha-t�pan� Upani�ad it is said:

"The demigods approached Lord Brahma� and said: Please describe to us the
result of chanting the regal N�si�ha-mantra in the meter anu��ubh.
"Lord Brahma� replied: One who regularly chants the regal N�si�ha-mantra in
the meter anu��ubh becomes pure like the demigods. He becomes pure like fire. He
becomes pure like the wind. He becomes pure like the sun. He becomes pure like the
moon. He becomes pure like the truth. He becomes pure like Brahm�. He becomes pure
like Vi��u. He becomes pure like �iva. He becomes purified of all sins."

Text 146

tatraiv�nte

anupan�ta-�atam ekam ekenopan�tena tat-samam, upan�ta-�atam ekam ekena

g�hasthena tat-samam, g�hastha-�atam ekam ekena vanaprasthena tat-samam,
vanaprastha-�atam ekam ekena yatin� tat-samam. yat�n�� tu �ata� p�r�a-rudra-
japakena tat-samam, rudra-japaka-�atam ekem eken�tharv��girasa-��kh�dhy�pakena tat-
samam, atharv��girasa-��kh�dhy�paka-�atam ekam ekena mantra-r�j�dhy�pakena tat-
samam, tad v� etat para� dh�ma mantra-r�j�dhy�pakasya yatra na du�kh�di, yatra na
s�ryo bh�ti, yatra na v�yur v�ti, yatra na candram�s tapati, yatra na nak�atr��i
bh�nti, yatra n�gnir dahati, yatra na m�tyu� pravi�ati, yatra na do�a�. tat
sad�nanda� ���vata� ��nta� sad�-�iva� brahm�di-vandita� yogi-dhyeyam, yatra gatv�
na nivartante yogina�. tad etad �c�bhyukta� tad vi��o� parama� pada� sad� pa�yanti
s�raya�, div�va cak�ur �tatam. tad vipr�so vipanyavo j�g�v��sa� samindhate, vi��or
yat parama� padam.

tatra-there; eva-indeed; ante-at the end; anupan�ta-not initiated as a

br�hma�a; �atam--a hundred; ekam-one; ekena-with one; upan�tena-br�hma�a; tat-
samam,-equal to that; upan�ta-�atam-of a hundred br�hma�as; ekam-one; ekena-with
one; g�hasthena-householder; tat-samam,-equal; g�hastha-�atam-a hundred
householders; ekam-one; ekena-with one; vanaprasthena-vanaprastha; tat-samam,-
equal; vanaprastha-�atam-a hundred vanaprasthaS; ekam-one; ekena-with one; yatin�-
sannyasi; tat-samam.-equal; yat�n�m-of sannyasis; tu-indeed; �atam-a hundred;
p�r�a-rudra-japakena-chanting the names of Lord �iva; tat-samam-equal; rudra-
japaka-�atam-of a hundred who chant the names of Lord �iva; ekem-one; ekena-with
one; atharv��girasa-��kh�dhy�pakena-teacher of the Atharva Veda Angirasa; tat-
samam,-equal; atharv��girasa-��kh�dhy�paka-of teachers of the Atharva angirasa;
�atam-a hundred; ekam-one; ekena-with one; mantra-r�j�dhy�pakena-teacher of the
king of mantras; tat-samam,-equal; tat-that; v�-indeed; etat-that; param-supreme;
dh�ma-abode; mantra-r�j�dhy�pakasya-of a teacher of the king of mantras; yatra-
where; na-not; du�kh�di,-beginning with suffering; yatra-where; na-not; s�rya�-the
sun; bh�ti,-shines; yatra-where; na-not; v�yu�-the wind; v�ti,-blows; yatra-where;
na-not; candram��-the moon; tapati,-shines; yatra-where; na-not; nak�atr��i-the
stars; bh�nti,-shine; yatra-where; na-not; agni�-fire; dahati,-burns; yatra-where;
na-not; m�tyu�-death; pravi�ati,-enters; yatra-where; na-no; do�a�.-faults; tat-
that; sad�nandam-eternal bliss; ���vatam-eternal; ��ntam-peace; sad�-�ivam-eternal
asupiciousness; brahm�di-vanditam-glorified by Brahma� and the demigods; yogi-
dhyeyam,-meditated on by the yogis; yatra-where; gatv�-going; na-not; nivartante-
return; yogina�.-the yogis; tat-that; etat-that; �c�-with the �g mantras;
abhyuktam-endowed; tat-taht; vi��o�-of Lord Vi��u; paramam-the supreme; padam-
abode; sad�-always; pa�yanti-sees; s�raya�,-the demigods; divi-in the sky; iva-
like; cak�u�-eye; �tatam.-manifested; tat-that; vipr�sothe br�hma�as; vipanyava�-
the praiseworthy; j�g�v��sa�-spiritually awake; samindhate,-they reveal; vi��o�-of
Vi��u; yat-whose; paramam-supreme; padam-abode.

At the end of the N�si�ha-t�pan� Upani�ad it is said:

"One br�hma�a is equal to a hundred non-br�hma�as. One br�hma�a householder is

equal to a hundred other br�hma�as. One v�naprastha is equal to a hundred
householders. One sanny�s� is equal to a hundred v�naprasthas. One chanter of �iva-
mantras is equal to a hundred sanny�s�s. One teacher of the Atharv��girasa-��kha�
is equal to a hundred chanters of �iva-mantras. One teacher of the regal N�si�ha-
mantra is equal to a hundred teachers of the Atharv��girasa-��kh�. A teacher of the
regal N�si�ha-mantra goes to a realm where there are no sufferings, where the sun
does not shine, where the wind does not blow, where the moon and the stars do not
shine, where fire does not burn, where death cannot enter, where there are no
faults, where there is eternal bliss, eternal, peace, and eternal auspiciousness, a
place worshiped by Brahma� and the demigods, a place meditated on by the yog�s, a
place where the yog� go and never return, a place glorified in the �g Veda with the
words:

"Just as the sun's rays in the sky are extended to the mundane vision, so in
the same way the wise and learned devotees always see the supreme abode of Lord
Vi��u. because those highly praiseworthy and spiritually awake br�hma�as are able
to see the spiritual world, they are also able to reveal the supreme abode of Lord
Vi��u."*

Text 147

atha �r�-r�ma-mantr���� m�h�tmyam

agastya-sa�hit�y��

sarve�u mantra-varge�u
�re��ha� vai��avam ucyate
g��apatye�u �aive�u
��kta-saure�v abh���adam

atha-now; �r�-r�ma-mantr���m-of the �r� R�ma-mantras; m�h�tmyam-the glory;

agastya-sa�hit�y�m-in the Agastya-samhita; sarve�u-in all; mantra-varge�u-mantras;
�re��ham-the best; vai��avam-of Lord Vi��u; ucyate-is said; g��apatye�u-in Ga�e�a-
mantras; �aive�u-in �iva-mantras; ��kta-saure�u-in Durga�-mantras and S�ryua-
mantras; abh���adam-fulfilling desires.

The Glories of the �r� R�ma-mantra

 In the Agastya-sa�hita� it is said:

"Of all mantras the mantras glorifying Lord Vi��u are said to be the best.
Vi��u-mantras fulfill desires better than the mantras glorifying Ga�e�a, �iva,
Durg�, or S�rya.

Text 148

vai��ave�v api mantre�u

r�ma-mantra� phal�dhika�
g��apaty�di-mantre�u
ko�i-ko�i-gu��dhika�

vai��ave�u-among the mantras of Lord Vi��u; api-even; mantre�u-among the

mantras; r�ma-mantra�-the R�ma-mantra; phal�dhika�best at giving results;
g��apaty�di-mantre�u-than the mantras glorifying Ga�e�a and the other demigods;
ko�i-ko�i-gu��dhika�-many millions and millions of times more.

"Of all Vi��u-mantras the R�ma-mantra gives the best results. It gives results
many millions of millions of times better than the mantras of Ga�e�a and the other
demigods.

Text 149

vinaiva d�k��� viprendra

pura�cary�� vinaiva hi
vinaiva ny�sa-vidhin�
japa-m�tre�a siddhi-d��

vin�-without; eva-indeed; d�k��m-initiation; viprendra-O king of br�hma�as;

pura�cary�m-parscarana; vin�-without; eva-indeed; hi�indeed; vin�-without; eva-
indeed; ny�sa-vidhin�-nyasa; japa-m�tre�a-simply by chanting; siddhi-d��-giving
perfection.

"O king of br�hma�as, without initiation, without pura�cara�a, and without

ny�sa, simply by chanting the R�ma-mantra one attains perfection.

Text 150

mantre�v ��u svan�y�sa-

phala-do 'ya� �a�-ak�ara�
�a�-ak�aro 'ya� mantras tu
mah�ghaugha-niv�ra�a�

mantre�u-in mantras; a�u-quickly; svan�y�sa-phala-da�-giving results; ayam-

this; �a�-six; ak�ara�-syllables; �a�-ak�ara�-six syllables; ayam-this; mantra�-
mantra; tu-indeed; mah�-great; agha-of sins; augha-flood; niv�ra�a�-stopping.

"The six-syllable R�ma-mantra quickly fulfills all desires. The six-syllable

R�ma-mantra destroys a flood of sins.

Texts 151 and 152

mantra-r�ja iti prokta�

sarve��m uttamottama�
daina� dinam� tu durita�
pak�a-m�sartu-var�a-jam

sarva� dahati ni��e�a�

 t�l�calam iv�nala�
brahma-haty�-sahasr��i
j��n�j��na-k�t�ni ca

mantra-of mantras; r�ja-the king; iti-thus; prokta�-said; sarve��m-of all;

uttamottama�-the best of the best; dainam-wretched condition; dinam-day; tu-indeed;
duritam-sins; pak�a-fortnight; m�sa-month; �tu-season; var�a-year; jam-born;
sarvam-all; dahati-burns; ni��e�am-completely; t�l�calam-a mountain of cotton; iva-
like; anala�-a fire; brahma-haty�-sahasr��i-the thousand murders of br�hma�as;
j��na-with knowledge; aj��na-without knowledge; k�t�ni-done; ca-and.

"The R�ma-mantra is the king of mantras. It is the best of all. As a flame

quickly burns up a mountain of cotton swabs, so does the R�ma-mantra burn away the
sins committed in all one's days, fortnights, months, seasons, and years. It burns
away a thousand murders of br�hma�as and a host of sins committed consciously or
unconsciously.

Text 153

svar�a-steya-sur�-p�na-
guru-talpa-yut�ni ca
ko�i-ko�i-sahasr��i
hy upap�p�ni y�ny api
sarv��y api pra�a�yanti
r�ma-mantr�nuk�rtan�t

svar�a-of gold; steya-theft; sur�-wine; p�na-drinking; guru-of ther spiritual

master; talpa-the bed; yut�ni-endowed; ca--and; ko�i-ko�i-millions and millions;
sahasr��i-thousands; hy-also; upap�p�ni-sins; y�ny-which; api-also; sarv��y�all;
api-also; pra�a�yanti-destroys; r�ma-mantr�nuk�rtan�t-by chanting the R�ma-mantra.

"By chanting the R�ma-mantra the sins of stealing gold, drinking liquor,
committing adultery with the spiritual master's wife, and many thousands of
millions of millions of other sins are all destroyed."

Text 154

tapan�ya-�ruti�u ca

ya etat t�raka� br�hma�o nityam adh�te, sa p�pm�n�� tarati, sa m�tyu� tarati,

sa bhr��a-haty�� tarati, sa sarva-haty�� tarati, sa sa�s�ra� tarati, sa sarva�
tarati, sa vimukt��rito bhavati, so 'm�tatva� ca gacchati.

tapan�ya-�ruti�u-in the R�ma-t�pan� Upani�ad; ca-and; ya-what; etat-thus;

t�rakam-delivering; br�hma�a�-a br�hma�a; nityam-regularly; adh�te,-chants; sa-he;
p�pm�n�m-sin; tarati,-crossess beyond; sa-he; m�tyum-death; tarati,-crossess
beyond; sa-he; bhr��a-haty�m-the sin of abortion; tarati,-crossess beyond; sa-he;
sarva-haty�m-mass-murders; tarati,-crossess beyond; sa-he; sa�s�ram-birth and
death; tarati,-crossess beyonbd; sa-and; sarvam-all; tarati,-crossess beyond; sa-
he; vimukt��rita�-liberated; bhavati,-becomes; sa�-he; am�tatvam-immortality; ca-
and; gacchati-attains.

In the R�ma-t�pan� Upani�ad it is said:

"A br�hma�a who regularly chants the R�ma-mantra crosses beyond sin. He
crosses beyond death. He crosses beyond the sin of performing an abortion. He
crosses beyond the sins of mass-murder and genocide. He crosses beyond the world of
repeated birth and death. He crosses beyond all that is inauspicious. He becomes
liberated."
Text 155

atha �r�-gop�ladeva-mantra-m�h�tmya�

mantras tu k���adevasya
s�k��d bhagavato hare�
sarv�vat�ra-b�jasya
sarvato v�ryavattama�

atha-now; �r�-gop�ladeva-mantra-m�h�tmyam-the glory of the Gop�ladeva-mantra;

mantra�-mantra; tu-indeed; k���adevasya-of Lord K���a; s�k��t-directly; bhagavata�-
the Supreme Personality of Godhead; hare�-Lord Hari; sarv�vat�ra-b�jasya-the seed
of all incarnations; sarvata�-in all respects; v�ryavattama�-the most powerful.

The Glories of the Gop�la-mantra

The mantra of Lord K���a, who is the original Supreme Personality of Godhead,
the seed of all incarnations, is the most powerful.

Text 156

tath� ca b�had-gautam�ye �r�-govinda-v�nd�van�khye

sarve��m� mantra-vary����
�re��ho vai��ava ucyate
vi�e��t k���a-manavo
bhoga-mok�aika-s�dhanam

tath�-so; ca-and; b�had-gautam�ye-in the B�had-gautam�ya Tantra; �r�-govinda-

v�nd�van�khye-in the portion named Govinda-V�nd�vana; sarve��m-of all; mantra-
vary���m-great mantras; �re��ha�-the best; vai��ava-mantra of Lord Vi��u; ucyate-is
said; vi�e��t-specifically; k���a-manava�-the K���a-mantra; bhoga-mok�aika-
s�dhanam-the abode of happiness and liberation.

In the Gautam�ya Tantra it is said:

"Of all mantras the Vi��u-mantras are said to be the best. Of these the K���a-
mantras, which are the abode of happiness and liberation, are the best of all.

Text 157

yasya yasya ca mantrasya

yo yo devas tath� puna�
abhed�t tan-man�n�� ca
devat� saiva bh��yate

yasya yasya-of whatever; ca-and; mantrasya-mantra; yo ya�-whatever; deva�-

demigod; tath�-so; puna�-again; abhed�t-from being not different; tan-man�n�m-of
the mantras; ca-and; devat�-deity; s�-He; eva-indeed; bh��yate-is said.

"Whatever the mantra and whoever the Deity, the mantra and its Deity are said
to be non-different.

Text 158

k���a eva para� brahma

sac-cid-�nanda-vigraha�
sm�ti-m�tre�a te��� vai
 bhukti-mukti-phala-prada�

k���a-Lord K���a; eva-indeed; param brahma-the Supreme Personality of Godhead;

sac-cid-�nanda-vigraha�-whose form is eternal and full of knowledeg and bliss;
sm�ti-by remembering; m�tre�a-simply; te��m-of them; vai-indeed; bhukti-mukti-
phala-prada�-giving the results of material happiness and liberation.

"Lord K���a is the original Supreme Personality of Godhead, and His form is
eternal and full of knowledge and bliss. Simply by remembering Him, one attains
both material happiness and liberation.

Text 159

tatr�pi bhagavatt�� sv��

tanvato gopa-l�lay�
tasya �re��hatam� mantr�s
te�v apy a���da��k�ara�

tatr�pi-still; bhagavatt�m-the state of being the Supreme Personality of

Godhead; sv�m-own; tanvata�-manifesting; gopa-l�lay�-with the pastime of a cowherd
boy; tasya-of Him; �re��hatam�-best; mantr��-mantras; te�v-in them; apy-also;
a���da��k�ara�-the eighteen-syllable mantra.

"In His original form He enjoys pastimes as a cowherd boy. The mantras
glorifying Him are the best of mantras. Among them the eighteen-syllable mantra is
especially to be noted."

Text 160 (a)

ath����da��k�ara-mantra-m�h�tmyam

tapan�ya-�ruti�u

om� munayo ha vai brahm��am �cu�. ka� paramo deva�? kuto m�tyur bibheti? kasya
j��nen�khilam� vij��tam� bhavati? kenedam� vi�vam� sa�sarat�ti?

atha-now; a���da��k�ara-mantra-of the eighteen-syllable mantra; m�h�tmyam-the

glory; tapan�ya-�ruti�u-in �r� Gop�la-t�pan� Upani�ad; om-invoking auspiciousness
by reciting the name of the Personality of Godhead; munaya�-sages; ha-indeed; vai�
certainly; brahm��am-Brahm�; �cu�-adresses; ka�-who? parama� deva�-is the Supreme
Personality of Godhead;{.fn 2} kuta� of whom? m�tyu-is death; bibheti-afraid;
kasya-of whom?; j��nena-with the knowledge; akhilam-everything; vij��tam� known;
bhavati-becomes; kena-by whom?; vi�vam-is the universe; sa�sarati-manifest; iti-
thus.

The Glories of the Eighteen-syllable Mantra

In �r� Gop�la-t�an� Upani�ad (1.2) the eighteen-syllable mantra is described

in the following words:

"O�. Some sages said to the demigod Brahm�: Who is the the Supreme Personality
of Godhead? Whom does death fear? By knowing whom does everything else become
known? Who created this world?

Text 160 (b)

tad u hov�ca br�hma�a�. k���o vai parama� daivata�.

govind�n m�tyur bibheti. gop�janavallabha-j��nena taj
j��ta� bhavati. sv�hayeda� sa�sarati.
 tat-to them; u-certainly; ha-indeed; uv�ca-said; br�hma�a�-Brahm�; k���a�-
Kr��a; vai-certainly; paramam-the Supreme; daivatam-Personalityof Godhead;
govind�t-Govinda; m�tyu�-death; bibheti-fears; gop�jananvallabha-of
Gop�janavallabha; j��nene-by the understanding; tat-that; j��tam-known; bhavati-
becomes; sv�hay�-by pronouncing the syllable sv�h�; idam-this; sa�sarati-became
manifested.

"Brahma� replied to them: K���a is the Supreme Personality of Godhead. Death

fears Govinda. By understanding Gop�jananavallabha everything becomes known. By
pronouncing the word sv�h� the Personality of Godhead created the world.

Text 160 (c)

tad u hocu�. ka� k���o govinda� ca ko 'sav iti

gop�janavallabha� ka� k� sv�heti.

tat-that; u-certainly; ha-indeed; �cu�-they asked; ka�-Who?; k���a�-is K���a;

govinda�-govinda; ca-also; ka�-who?; asau-is He; iti-thus; gop�janavallabha�-
Gop�janavallabha; ka�-Who?; k�-who? sv�h�-Sv�h�; iti-thus.

"They then said: Who is K���a? Who is Govinda? Who is Gop�janavallabha? What
is Sv�h�?

Text 160 (d)

t�n uv�ca br�hma�a�. p�pa-kar�a�o go-bh�mi-veda-vidito gop�jan�vidy� kal�-prerakas

tan-m�y� ceti, sakala� para� brahmaivaitat.

t�n-to them; uv�ca-replied; br�hma�a�-Brahm�; p�pa-sin; kar�a�a�-removing;

ga�-the cows; bh�mi-land; veda-and Vedas; vidita�-celebrated; gop�jana-the gop�s;
avidy�-enchantment; kal�-forms; preraka�-manifesting; tat-His; m�y�-potency; ca-
also; iti-thus; sakalam-with all the parts; param-supreme; brahma-spirit; eva-
certainly; etat-He.

"To them Brahma� said: K���a means He who delivers from sin, Govinda means He
who is famous on the earth, in the Vedas, and among the surabhi cows,
Gop�janavallabha means He who enchants the gop�s, and Sv�ha� means the potency of
the Supreme. All these names refer to the Supreme Personality of Godhead.

Text 160 (e)

yo dhy�yati rasayati bhajati so 'm�to bhavati, so 'm�to bhavati.

ya�-he who; dhy�yati-meditates; rasayati; glorifies; bhajati-and worships;

sa�-he; am�ta�-immortal; bhavati-becomes.

"One who meditates on this Supreme Personality of Godhead, glorifies Him, and
worships Him, becomes liberated. He becomes liberated.

Text 160 (f)

te hocu�. kim tad-r�pa�? kim rasana�? katha� v� ho tad-bhajana�? tat sarva-

vividi�at�m �khy�h�ti.

te-they; ha-certainly; �cu�-asked; kim-what?; tat-His; r�pam-form; kim-what?;

rasanam-glorification; katham-what?; v�-or; ha u-certainly; tat-His; bhajanam-
devotional service; tat-that; sarva-all; vividi�at�m-�khy�hi-please describe; iti-
thus.
 "They said: What is His form? What is His glorification? How does one worship
Him? Please describe this to us.

Texts 160 (g)

tad u hov�ca haira�yo gopa-ve�am abhra� taru�a� kalpa-drum��ritam.

tat-that; u-certainly; ha-indeed; uv�ca-replied; haira�ya�-Brahm�; gopa-ve�am-

in the form of a cowherd boy; abhram-like a dark rain-cloud; taru�am-youth; kalpa-
druma-under a desire-tree; ��ritam-staying;

"Brahma� said: He appears like a cowherd boy. His complexion is like a monsoon
cloud.

Text 161 (a)

kim� ca tatraiv�gre

bhaktir asya bhajanam tad ih�mutrop�dhi-nair�syen�musmin mana�-kalpanam etad eva

nai�k�rmya� iti.

kim� ca-furthermore; tatra-there; eva-indeed; agre-in the beginning; bhakti�-

devotional service; asya-his; bhajanam-worship; tat-that; iha-here; amutra-and
inthe next life after death;
up�dhi-nair�syena-with freedom from material desires; amusmin-in Him; mana�-of the
mind; kalpanam-thought; etat-that; eva-certainly; nai�karmyam-freedom fromthe bonds
of fruitive reaction; iti-thus.

�r� Gop�la-t�pan� Upanisad (1.14-16) continues:

"Devotional service to Lord K���a is performed when the heart no longer

desires any material benefit to be obtained in this life or the next. This is
freedom from the bonds of karma.

Text 161 (b)

k���a� ta� vipr� bahudh� yajanti, govinda� santa� bahudh�r�dhayanti

gop�janavallabho bh�van�ni dadhre sv�h��rito jagad ejayat suret��.

k���am-K���a; tam-Him; vipr��-br�hma�as; badhudh�-repeatedly; yajanti-worship;

govindam-Govinda; santam-eternal; bahudh�-repeatedly; �r�dhayanti-worship;
gop�janavallabha�-gop�janavallabha; bhuvan�ni-the living entities; dadhre-
maintains; sv�h�-of innumerable transcendental potencies; ��rita�-the shelter;
jagat-the material universe; ejayat-causes to move; suret��-supremely powerful.

"Many br�hma�as worship K���a. Many worship eternal Govinda. Gop�janavallabha

maintains the worlds. Powerful Sv�ha� moves the universe.

Text 162

v�yur yathaiko bhuvana� pravi��o janye janye pa�ca-r�po babh�va. k���as tathaiko
jagad-dhit�rtham �abden�sau pa�ca-pado vibh�t�ti.

v�yu�-air; yath�-just as; eka�-one; bhuvanam-the universe; pravi��a� entered;

janye janye-in the body of each living entity; pa�ca-in five; r�p��-forms; babh�va-
became manifested; k���a�-Lord K���a; tath�-in the same way; eka�-one; jagat-of the
universe; hita-artham-for the benefit; �abdena-as sound; asau-He; pa�ca-in five;
r�p��-forms; vibh�ti-became manifested; iti-thus.

"Although originally one, air becomes the five life-airs in the bodies of all
living entities. In the same way, for the benefit of the world Lord K���a appears
as these five words."

Text 163

kim� ca tatraivopas�na-vidhi-kathan�nantaram

eko va�� sarvaga� k���a i�ya

eko 'pi san bahudh� yo 'vabh�ti
ta� p��hastha� ye tu yajanti dh�r�s
te��� sukha� ���vata� netare��m

kim� ca-furthermore; tatra-there; eva-indeed; upas�na-of worship vidhi-rules;

kathana-description; anantaram-then; tat-this;{.fn 2} iha-here; �lok��-verses;
bhavanti-are; ekah-one;{.fn 2} va��-the supreme controller; sarvaga�-all-pervading;
{.fn 2} k���a�-Lord K��na; i�ya�-supremely worshipable; eka�-one; api-although;
san-being; bahudh�-in many forms; ya�-who; avabh�ti-manifests; tam-Him; p��hastham-
in His transcendental abode; ye-those who; tu� indeed; yajanti-worship; dh�r��-
intelligent persons; te��m-of them; sukham-happiness; ���vatam-eternal; na� not;
itare��m-of others.

The method of worship is then described in the following words of �r� Gop�la-
t�pan� Upani�ad (1.20-25):

"Lord K���a is the worshipable, all-pervading supreme controller, and although

He is one, He manifests in many forms. They who are intelligent worship Him as He
stands on His altar. They, and not others, attain eternal happiness.

Text 164

nityo nity�n�� cetan�s cetan�n�m

eko bah�n�m yo vidadh�ti k�m�n
t�m p��haga� ye 'nuyajanti vipr�s
te��� siddhi� ���vat� netare��m

nitya�-eternal; nity�n�m-among the eternals; cetana�-living entity; cetan�n�m-

among living entities; eka�-one; bah�n�m-among the many; ya�-who; vidadh�ti-grants;
k�m�n-desires; tam-unto Him p��ha-gam-situated in his own abode; ye-those who;
anuyajanti-worship; vipr��-devotees; te��m-of them; siddhi�-perfection; ���vat�-
eternal; na itare��m-of others.

"The br�hma�as, who worship, as He stands on His altar, the one greatest among
the eternals and greatest among conscious persons, the one who fulfills the desires
of the many, they, and not others, attain eternal perfection.

Text 165

etad vi��o� parama� pada� ye

nityodyukt�� samyajante na k�m�n
te��m asau gopa-r�pa� prayatn�t
prak��ayed �tma-pada� tadaiva

etat-this; vi��o�-of Lord Vi��u; paramam-supreme; padam-abode; ye-those who;

nitya-always; udyukta�-intently engaged; samyajante-engage in devotional service;
na-not; k�m�n-material desires; te��m-of them; asau-He; gopa-of a cowherd boy;
r�pa�-with the transcendental form; prayatn�t-with endeavor; prak��ayat-reveals;
�tma-own; padam-abode; tad�-then; eva-certainly.

"To they who always dilignetly worship Lord Vi��u's transcendental form, the
Lord, in His orginal form as a cowherd boy, shows His lotus feet.

Text 166

yo brahm��a� vidadh�ti p�rva�

yo vai vidy�s tasmai g�payati sma k���a�
ta� ha devam �tma-buddhi-prak��a�
mumuk�ur vai �ara�am amu� vrajet

ya�-Who; brahm��am-to Brahm�; vidadh�ti-gave; p�rvam-previously; ya�-who; vai-

certainly; vidy��-transcendental knowledge; tasmai-to him; g�payati sma-instructed;
k���a�-K���a; tam-to Him; ha-certainly; devam-the Supreme Personality of Godhead;
�tma-buddhi-spiritual knowledge; prak��am-manifesting; mumuk�u�-one whos desires
liberation; vai-certainly; �ara�am-shelter; amum-this; vrajet-should go.

"It was K���a who in the beginning instructed Brahma� in Vedic knowledge and
who disseminated Vedic knowledge in the past.* They who desire liberation surrender
to Him, the Supreme Personality of Godhead, who grants transcendental knowledge to
His devotees.

Text 167

o�k�re��ntarita� ye japanti
govindasya pa�ca-pada� manu� tam
te��m asau dar�ayed �tma-r�pa�
tasm�n mumuk�ur abhyasen nitya� ��ntyai

o�k�re�a-with the syllable om; antaritam-accompanied; ye-those who; japanti-

chant; govindasya-of Lord Govinda; pa�ca-padam-with five words; manum-mantra; tam-
this; te��m-of them; asau-He; dar�ayet-reveals; �tma-own; r�pam� transcendental
form; tasm�t-from that; mumuk�u�-one who desires liberation; abhy�set-should chant;
nityam-continually; �antyai-to attain transcendental peace.

"To they who chant the five-word mantra with om� and govinda (om� k����ya
govind�ya gop�janavallabh�ya sv�h�) the Lord reveals His own form. Therefore, to
attain transcendental peace, they who desire liberation should regularly chant this
mantra.

Text 168

etasm�d anye pa�ca-pad�d abhuvan

govindasya manavo m�nav�n�m
da��r��dyas te 'pi sa�krandan�dyair
abhyasyante bh�ti-k�mair yath�vat

etasm�t-from this; anye-others; pa�ca-padat-from this mantra consisting of

five words; abhuvan-came into existance; govindasya-of Lord Govinda; manava�-
mantras; m�nav�n�m-of human society; das�-ar�a-he ten-syllable mantra; �dya�-
beginning with te-they; api-also; sa�krandana-�dyaih-by the four Kum�ras, Indra,
and other devotees who desire liberation from material existance; abhyasyante-is
chanted; bh�ti-k�mai�-by Narada and others who desire the spiritual opulence of
pure devotional service; yath�vat-just as;

"From this five-word mantra have come all other govinda-mantras in human
society, including the ten-syllable govinda-mantra chanted by Indra's followers and
by they who desire opulences."
Text 169 (a)

kim� ca tatraiva

tad u hov�ca br�hma�a� as�v anavaratam me dhy�ta� stuta� par�rdh�nte so

'budhyata. gopa-ve�o me purast�d �virbabh�va. tata� pra�ato may�nuk�lena h�d�
mahyam a���da�ar�a� svar�pa� s���aye dattv�ntarhita�.

kim� ca-furthermore; tatra-there; eva-indeed; tat-then; u-certainly; ha-

indeed; uv�ca-replied br�hma�a�-Brahm�; asau-He;{.fn 2} anavaratam-continually; me-
by me; dhy�ta�-remembered; stuta�-glorified; par�dhante-at the conclusion of the
par�rdha; sa�-He; abudhyata-became perceived; gopa-ve�a�-in the form of a cowherd
boy; me-me; pruast�t-in the presence; �virbabh�va-became manifested; tata�-then;
pra�ata�-offered obeisances; may�-by me; anuk�lena-with a compassionate; h�d�-
heart; mahyam-to me; a���da�a-ar�am-the eighteen syllable mantra; svar�pam� form;
s���aye-for creation; dattv�-having given

�r� Gop�la-t�pan� Upani�ad (1.27-30) continues:

"Brahm� said: I continually glorified the Lord and meditated upon Him for
millions of years, and at last I was able to understand the transcendental form of
the Lord as �r� K���a, in the dress of a cowherd boy.* With devotion in my heart I
bowed down before Him. He gave me the eighteen-syllable mantra to be used for the
activity of creation, and then He disappeared.

Text 169 (b)

puna� sis�k�ato me pr�durabh�t te�v ak�are�u bhavi�yaj jagad-r�pa� prak��ayan.

puna�-again; sis�k�ata�-desiring to create; me-of me; pradurabh�t-became

manifest; te�u-in them; ak�are�u-in the letters of the mantra; bhavi�yat-about to
be; jagat-r�pam-the form of the universe; prak��ayan-manifesting.

"When I desired to create the universe He again appeared before me, showing me
in these syllables the universe that was to be.

Text 169 (c)

tad iha k�d �po lat p�thiv� ito 'gnir bindor indus tat-samp�tak�d arka iti
kli�-k�r�d as�jam. k����y�d �k��a� kh�d v�yur ity uttar�t surabhi� vidy��
pr�durak�r�a� tad-uttar�t str�-pum�di ceda� sakalam iti. sakalam iti.

tat-that; iha-here; k�t-from the letter ka; �pa�-water; l�t-from the letter
la; p�thiv�-earth; ita�-from the letter i; agni�-fire; bindo�-from the letter m;
indu�-the moon; tat-samp�tak�t-from the combination of these letter; arka�-the sun;
iti-thus; kl�mak�rat-from the word kl�m; as�jam-I created the material universe;
k����y�t-from the word k����ya; �k��am-ether; kh�t-from ether; vayu�-air; iti-thus;
uttar�t-from the next word (govind�ya); surabhim-the cows; vidy��-as well as
knowledge; pr�durak�r�am-I created; tat-uttar�t-from the next word
(gop�janavallabh�ya); str�-pum-�di-men, women and all species of life; va-also;
idam-this; sakalam-everything.

"From the letter k, I created water, from the letter l, earth, from the letter
�, fire, from the letter �, the moon, and from the entire word kl��, the sun. From
the word k����ya, I created ether, from govind�ya, air, from gop�janavallabh�ya,
knowledge and the surabhi cows, and from sv�h�, men, women, and everything else.
Everything else."
Text 170

tath� ca gautam�ya-tantre

kl��-k�r�d as�jad vi�va�

iti pr�ha �rute� �ira�
la-k�r�t p�thiv� j�t�
ka-k�r�j jala-sambhava�

tath�-so; ca-and; gautam�ya-tantre-in the Gautamiya Tantra; kl��-k�r�t-from

the syllable Kl�m; as�jat-created; vi�vam-the universe; iti-thus; pr�ha-said;
�rute�-of the Vedas; �ira�-the head; la-k�r�t-from the syllable la; p�thiv�-the
earth; j�t�-born; ka-k�r�j-from the letter k; jala-of water; sambhava�-birth.

In the Gautam�ya Tantra it is said:

"The head of the Vedas said: From the world Kl�m� He created the universe.
From the letter l, earth was born. From the letter k, water was born.

Text 171 (a)

i-k�r�d vahnir utpanno

n�d�d v�yur aj�yata
bindor �k��a-sambh�tir
iti bh�t�tmako manu�

i-k�r�t-from the letter i; vahni�-fire; utpanna�-born; n�d�t-from the sound;

v�yu�-air; aj�yata-was born; bindo�-from the letter �; �k��a-sambh�ti�-the birth of
sky; iti-thus; bh�t�tmaka�-the heart of the elements; manu�-the mantra.

"From the letter i, fire was born. From the sound of these letters together,
air was born. From the letter �, the sky was born. In this way the material
elements were born from this mantra.

Text 171 (b)

sv�-�abdena ca k�etra-j�o
heti cit-prak�ti� para
tayor aikya-samudbh�tir
mukha-ve��ana-var�aka�
ata eva hi vi�vasya
laya� sv�h�r�ake bhavet

sv�-�abdena-by the syllable sv�; ca-and; k�etra-j�a�-the knower of the field;

h�-h�; iti-thus; cit-prak�ti�-the spiritual consciousness; para-superior; tayo�-of
them; aikya-samudbh�ti�-becoming one; mukha-ve��ana-var�aka�-in an important word;
ata eva-therefore; hi-indeed; vi�vasya-of the material universe; laya�-destruction;
sv�h�r�ake-in the syllables Sv�h�; bhavet-is.

"From the syllable sv�, the knower of the field of activities is manifested.
From the syllable ha�, spiritual knowledge is manifested. When these syllables meet
in the mouth they become the word Sv�h�. It is with this word that the material
universe is destroyed."

Text 172

puna� ca s� �ruti�

etasyaiva yajanena candradhvajo gata-moh�tm�na� vedayitv� om-k�r�ntar�laka�

manum �varttayet. sa�ga-rahito 'bhy�nayat. tad vi��o� parama� pada� sad� pa�yanti
s�raya�. div�va cak�ur �tatam. tasm�d ena� nityam abhyaset. ity �di.

puna�-again; ca-and; s�-that; �ruti�-Gop�la-t�pan� Upani�ad; etasya-of Him;

eva-indeed; yajanena-with the worship; candradhvaja�-�iva; gata-gone; moha-
illusion; �tm�nam-self; vedayitv�-knowing; om-k�r�ntar�lakam-Om; manum-mantra;
�varttayet.-chanted; sa�ga-rahita�-alone; abhy�nayat-attained; tat-that; vi��o�-of
Lord Vi��u; paramam-supreme; padam-abode; sad�-always; pa�yanti-see; s�raya�-the
demigods; divi-in the sky; iva-like; cak�u�-eye; �tatam-manifested; tasm�t-from
that; enam-this; nityam-always; abhyaset.-practiced; ity-thus; �di-beginning.

In the Gop�la-t�pan� Upani�sad (1.31-33) it is said:

"by worshiping Lord K���a, �iva became free from illusion, and by chanting
this mantra in a solitary place, eh attained the Lord. He attained the Lord's
transcendental abode, which is like a sun in the sky, thye Lord's abode on which
the demigods gaze."

Texts 173 and 174

tatraiv�gre

tad atra g�th�

yasya p�rva-padded bh�mir

dvit�y�t salilodbhava�
t�t�y�t teja udbh�ta�
caturth�d gandha-v�hana�

pa�cam�d ambarotpattis
tam evaika� samabhyasan
candradhvajo 'gamad vi��o�
parama� padam avyayam

tatra-there; eva-indeed; agre-before; tat-that; atra-here; g�th�-verses;

yasya-of whom; p�rva-pad�t-from the first word; bh�mi�-earth; dvit�y�t-from the
second; salilodbhava�-the creation of water; t�t�y�t-from the third; teja-fire;
udbh�tam-bormn; caturth�t-from the fourth; gandha-scent; v�hana�-carrying;
pa�cam�t-from the fifth; ambarotpatti�-the birth of ether; tam-that; eva-indeed;
ekam-one; samabhyasan-practiced; candradhvaja�-Lord �iva; agamat-went; vi��o�-of
Lord Vi��u; paramam-to the supreme; padam-abode; avyayam-eternal.

In the Gop�la-t�pan� Upani�sad (1.35-38) it is also said:

"About this are the following verses: One shoudl chant this mantra, of which
from the first word the element earth came, from the decond word water, from the
third fire, from the fourth air, and from the fifth ether. By chanting this mantra
Lord �iva entered Lord Vi��u's eternal spiritual abode.

Text 175

tato vi�uddha� vimala� vi�oka�

a�e�a-lobh�di-nirasta-sa�gam
yat tat pada� pa�ca-pada� tad eva
sa v�sudevo na yato 'nyad asti

tata�-from this; vi�uddham-pure; vimalam-without impurity; vi�okam-without

grief; a�e�a-lobh�di-nirasta-sa�gam-without greed and other vices; yat-what; tat-
that; padam-abode; pa�ca-padam-five words; tat-that; eva-indeed; sa-he; v�sudeva�-
K���a; na-not; yata�-from whom; anyat-another; asti-is.

"That spiritual world, completely pure, uncontaminated, free from suffering,

free from greed and all other vices, and identical with this five-word mantra, is
manifested from Lord V�sudeva. It is not separate from Him.

Text 176

tam eka� govinda� sac-cid-ananda-vigraha� pa�ca-pada� v�nd�vana-sura-bh�ruha-

tal�s�n�m� satatam� sa-marud-ga�o 'ham� paramay� stuty� to�ay�mi. iti.

tam-Him; ekam-alone; govindam-K���a; sac-cid-ananda-vigraham-whose form is

eternal and full of knowledge anmd bliss; pa�ca-padam-five words; v�nd�vana-sura-
bh�ruha-tal�s�n�m-sitting undcer a kalpa-vrksa tree in V�nd�vana; satatam-always;
sa-marud-ga�a�-with the Maruts; aham-I; paramay�-with great; stuty�-devotion;
to�ay�mi.-praise; iti-thus.

"With eloquent prayers I and the Maruts please Lord Govinda, whose form is
eternal and full of knowledge and bliss, who stays under a desire tree in
V�nd�vana, and who is this five-word mantra."

Text 177

kim� ca stuty-anantaram

amum� pa�ca-padam� mantram �varttayed ya�, sa y�ty an�yasata� kevalam� tat.

anejad ekam� manaso jav�yo, na yad dev� �pnuvan p�rvam ar��t.

kim� ca-furthermore; stuty-anantaram-in the same Upani�ad; amum-this; pa�ca-

padam� mantram-five-word mantra; �varttayet-practices; ya�,-one who; sa-he; y�ty-
attains; an�yasata�-easily; kevalam-transcendental; tat.-that; anejat-fixed; ekam-
one; manasa�-than the mind; jav�yo,-more swift; na-not; yat-this Supreme Lord;
dev�-the demigods like Indra, etc.; �pnuvan-can approach; p�rvam-in front; ar��t-
moving quickly.

In the Gop�la-t�pan� Upani�sad (1.52-53) it is also said:

"One who chants this five-word mantra easily attains the transcendental abode
of the Supreme Personality of Godhead.
"Although fixed in His abode, the Personality of Godhead is swifter than the
mind and can overcome all others running. Even the powerful demigods cannot
approach Him.*

Text 178

tasm�t k���a eva paro devas ta� dhy�yet ta� rasayet ta� yajed iti, o� tat sad
iti.

tasm�t-therefore; k���a-Lord K���a; eva-indeed; para�-the supreme; deva�-Lord;

tam-on Him; dhy�yet-one should meditate; tam-Him; rasayet-one should glorify; tam-
Him; yajet-one should worship; iti-thus; om� tat sat-Om� tat sat; iti-thus.

"Therefore, K���a is the Supreme Personality of Godhead. One should meditate

upon Him, glorify Him, serve Him, and worship Him. Om� tat sat."

Text 179

trailokya-sammohana-tantre ca dev�m� prati �r�-mah�devokt����da��k�ara-prasa�ga eva

dharm�rtha-k�ma-mok�����
��varo jagad-��vara�
santi tasya mah�-bh�g�
avat�r�� sahasra�a�

trailokya-sammohana-tantre-in the Trailokya-sammohana-tantra; ca-and; dev�m-to

the goddess; prati-to; �r�-mah�deva-of Lord �iva; ukta-spoken; a���da��k�ara-
prasa�ge-in relation to the eighteen syllable mantra; eva-thus; dharm�rtha-kama-
mok����m-of religion, sense-gratifcication, economic development, and liberation;
��vara�-the Lord; jagad-��vara�-the Lord of the univreses; santi-are; tasya-of Him;
mah�-bh�g�-filled with opulences; avat�r��-incarnations; sahasra�a�-thousands.

In the Trailokya-sammohana-tantra Lord �iva, speaking to Goddess Durg�,

glorifies the eighteen-syllable mantra in the following words:

"Lord K���a is the master of the universes and the master of religion,
economic development, sense-gratification, and liberation. From Him many thousands
of very glorious incarnations of Godhead have come.

Text 180

te��� madhye 'vat�r����

b�latvam ati-durlabham
am�nu���i karm��i
t�ni t�ni k�t�ni ca

te��m-of these; madhye-in the midst; avat�r���m-incarnations; b�latvam-

childhood; ati-durlabham-rare; am�nu���i-superhuman; karm��i-deeds; t�ni t�ni-them;
k�t�ni-performed; ca-and.

"In all these incarnations, the Lord's childhood pastimes, where He performs
many superhuman activities, is very rarely seen.

Text 181

��p�nugraha-kart�tve
yena sarva� prati��hitam
tasya mantra� pravak�y�mi
sa�gop��gam anuttamam

��pa-curse; anugraha-and mercy; kart�tve-in ability to do; yena-by whom;

sarvam-all; prati��hitam-established; tasya-of Him; mantram-the mantra;
pravak�y�mi-I will tell; sa�gop��gam-with its parts; anuttamam-the best.

"Lord K���a has the power to curse or to show mercy. He created all that is.
Now I will tell you His mantra with all its parts, a mantra that has no superior.

Text 182

yasya vij��na-m�tre�a
nara� sarvaj�at�m iyat
putr�rth� putram �pnoti
dhan�rth� labhate dhanam

yasya-of whom; vij��na-m�tre�a-simply with the knowledge; nara�-a person;

sarvaj�at�m-the state of knowing everything; iyat-attains; putr�rth�-desiring a
son; putram-a son; �pnoti-attains; dhan�rth�-desiring wealth; labhate-attains;
dhanam-wealth.
 "Simply by knowing this mantra one attains all-knowledge. By knowing this
mantra a person who desires a son attains a son, and a person who desires wealth
attains wealth.

Text 183

sarva-��str�rtha-para-j�o
bhavaty eva na sa��aya�
trailokya� ca va��-kury�d
vyakul�-kurute jagat

sarva-��str�rtha-para-j�a�-knowing th meaning of all scriptures; bhavaty-

becomes; eva-indeed; na-no; sa��aya�-doubt; trailokyam-the three worlds; ca-ansd;
va��-kury�t-brings under control; vyakul�-kurute-agitates; jagat-the world.

"One becomes learned in all scriptures. Of this there is no doubt. One brings
the three worlds under his control. One makes the universe tremble in fear of him.

Text 184

mohayet sakala� so 'pi

m�rayet sakal�n rip�n
bahun� kim ihoktena
mumuk�ur mok�am �pnuy�t

mohayet-bewilders; sakalam-all; sa�-he; api-and; m�rayet-kills; sakal�n�all;

rip�n-enemies; bahun�-more; kim-what?; iha-here; uktena-spoken; mumuk�u�-one who
desires liberation; mok�am�liberation; �pnuy�t-attains.

"One fools everyone. One kills all his enemies. One who desires liberation
attains liberation. What more need be said?

Text 185

yath� cint�ma�i� �re��ho

yath� gau� ca yath� sat�
yath� dvijo yath� ga�g�
tath�sau mantra uttama�

yath�-as; cint�ma�i�-a cintamani jewel; �re��ha�-the best; yath�-as; gau�-a

cow; ca-and; yath�-as; sat�-a saintly woman; yath�-as; dvija�-a br�hma�a; yath�-as;
ga�g�-the Ga�g�; tath�-so; asau-this; mantra-mantra; uttama�-the best.

"As cint�ma�i is the best of jewels, k�madhenu is the best of cows, a chaste
and saintly woman is the best of women, a br�hma�a is the best of men, and the
Ga�ga� is the best of rivers, so this mantra is the best of mantras.

Text 186

yath�vad akhila-�re��ha�
yath� ��stra� tu vai��avam
yath� tu sa�sk�t� v���
tath�sau mantra uttama�

yath�vat-ass; akhila-�re��ham-the best opf all; yath�-as; ��stram-scripture;

tu-indeed; vai��avam-Vai��ava; yath�-as; tu-indeed; sa�sk�t�-eloquent; v���-words;
tath�-so; asau-this; mantra�mantra; uttama�-the best.
 "As the Vai��ava-��stras are the best of scriptures, and as eloquent words are
the best of words, so this mantra is the best of mantras."

Text 187

ki� ca

ato may� pare��ni

praty-aha� japyate manu�
naitena s�d��a� ka�cij
jagaty asmin car�care

kim� ca-furthermore; ata�-therefore; may�-by me; pare��ni-O goddess; praty-

aham-every day; japyate-is chanted; manu�-the mantra; na-not; etena-it; s�d��a�-
like; ka�cit-anything; jagaty-in the world; asmin-in this; car�care-of moving and
immobile creatures.

Lord �iva further said:

"That is why, O goddess, I chant this mantra every day. In this world of
moving and unmoving beings there is nothing else like this mantra."

Text 188

�r�-sanat-kum�ra-kalpe 'pi

gop�la-vi�ay� mantr�s
trayas-tri��at-prabhedata�
te�u sarve�u mantre�u
mantra-r�jam ima� ���u

�r�-sanat-kum�ra-kalpe-in the �r� Sanat-kum�ra-kalpa; api-also; gop�la-vi�ay�-

in relation to Lord Gop�la; mantr��-the mantra; trayas-tri��at-prabhedata�-33
divisons; te�u-in them; sarve�u-all; mantre�u�mantras; mantra-r�jam-the king of
mantras; imam-this; ���u-please hear.

In the �r� Sanat-kum�ra-kalpa it is said:

"Thirty-three different mantras glorify Lord Gop�la. Now please hear the
mantra that is the king of them all.

Text 189

su-prasannam ima� mantra�

tantre sammohan�hvaye
gopan�yas tvay� mantro
yatnena muni-pu�gava

su-prasannam-very clear; imam-this; mantram-mantra; tantre-in the Tantra;

sammohan�hvaye-named Sammohana; gopan�ya�-concealed; tvay�-by you; mantra�-the
mantra; yatnena-with care; muni-pu�gava-O best of sages.

"This best of mantras in very clearly described in the Sammohana Tantra. O

best of sages, please protect this mantra very carefully.

Commentary by �r�la San�tana Gosv�m�

The best of sages here is N�rada Muni.

Text 190

anena mantra-r�jena
mahendratva� purandara�
jag�ma deva-deve�o
vi��un� dattam a�jas�

anena-with this; mantra-r�jena-royal mantra; mahendratvam-the state of being

Indra; purandara�-Purandara; jag�ma-went; deva-deve�a�-the master of the demigods;
vi��un�-by lord Vi��u; dattam-given; a�jas�-easily.

"With this king of mantras Purandara attained the post of Indra. Lord Vi��u
gave him the post very easily.

Text 191

durv�sasa� pur� ��p�d

asaubh�gyena p��ita�
sa eva subh�gatva� vai
tenaiva punar �ptav�n

durv�sasa�-of Durvasa Muni; pur�-before; ��p�t-from the curse; asaubh�gyena-by

inauspiciousness; p��ita�-tormented; sa-he; eva-indeed; subh�gatvam-auspiciousness;
vai-indeed; tena-with that; eva-indeed; puna�-again; �ptav�n-attained.

"Once Indra was cursed by Durv�sa� Muni. Tormented with many troubles, Indra
chanted this mantra and again attained an auspicious condition of life.

Text 192

bahun� kim ihoktena

pura�cara�a-s�dhanai�
vin�pi japa-m�tre�a
labhate sarvam �psitam

bahun�-with more; kim-what?; iha-here; uktena-said; pura�cara�a-s�dhanai�with

purascarana; vin�-without; api-even; japa-m�tre�a-simply by chanting; labhate-
attains; sarvam-all; �psitam-desired.

"What more need I say? Even without performing pura�cara�a, simply by chanting
the words of the mantra, one attains all that one desires."

Text 193

prabhum� �r�-k���a-caitanya�
tam� nato 'smi gur�ttamam
katha�cid ��ray�d yasya
pr�k�to 'py uttamo bhavet

prabhum-to the Supreme Personality of Godhead; �r�-k���a-caitanyam-�r� K���a

Caitanya; tam-to Him; nata�-bow; asmi-I am; gur�ttamam-the best of spiritual
masters; katha�cit-somehow; ��ray�t-by shelter; yasya-of whom; pr�k�ta�-natural;
api-also; uttama�-the best; bhavet-may be.

I offer my respectful obeisances to Lord �r� K���a Caitanya, the best of

spiritual masters. By taking shelter of him even a materialist can become the best
of devotees.
Text 194

ath�dhik�ra-nir�aya�

t�ntrike�u ca mantre�u
d�k��y�� yo�it�m api
s�dhv�n�m adhik�ro 'sti
��dr�d�n�� ca sad-dhiy�m

atha-now; adhik�ra-of qualification; nir�aya�-the dtermination; t�ntrike�u-

from the Tantras; ca-and; mantre�u-in mantras; d�k��y�m-in initiation; yo�it�m-of
women; api-even; s�dhv�n�m-chaste; adhik�ra�-qualification; asti-is; ��dr�d�n�m-of
��dras; ca-and; sad-dhiy�m-saintly.

The Qualifications

Chaste and saintly women, and saintly-hearted ��dras are qualified to be

initiated in the chanting of mantras from the Tantras.

Text 195

tath� ca sm�ty-artha-s�re p�dme ca vai��kha-m�h�tmye �r�-n�rad�mbar��a-samv�de

�gamoktena m�rge�a
str�-��drai� caiva p�janam
kartavya� �raddhay� vi��o�
cintayitv� pati� h�di

tath�-so; ca-and; sm�ty-artha-s�re-in the Sm�ty-artha-s�ra; p�dme-in the Padma

Pur��a; ca-and; vai��kha-m�h�tmye-Vaisakha-mahatmya; �r�-n�rad�mbar��a-samv�de-in a
conversation of �r� n�rada and �r� Ambar��a; �gamoktena-spoken in the Agamas;
m�rge�a-by the path; str�-��drai�-by women and ��dras; ca-and; eva-indeed; p�janam-
worship; kartavyam-should be done; �raddhay�-with faith; vi��o�-of Lord Vi��u;
cintayitv�-meditation; patim-the master; h�di-in the heart.

In the Sm�ty-artha-s�ra, as well as in the Padma Pur��a, Vai��kha-m�h�tmya, in

a conversation of �r� N�rada and �r� Ambar��a it is said:

"Following the path described in the Agamas, women and ��dras may faithfully
worship Lord Vi��u and meditate on Him as the Lord in the heart.

Text 196

��dr���� caiva bhavati

n�mn� vai devat�rcanam
sarve c�gama-m�rge�a
kuryur ved�nus�ri��

��dr���m-of sudras; ca-and; eva-indeed; bhavati-is; n�mn�-by name; vai-indeed;

devat�rcanam-worship of the Lord; sarve-all; ca-and; �gama-of the Agamas; m�rge�a-
by the path; kuryu�-should do; ved�nus�ri��-following the Vedas.

"Following the path of the Agamas, which themselves follow the path of the
Vedas, women and ��dras may worship the Supreme Lord by chanting His holy names.

Text 197

str���m �py adhik�ro 'sti

vi��or �r�dh�n�di�u
pati-priya-hit�n�� ca
�rutir e�� san�tan�

str���m-of women; apy-also; adhik�ra�-qualification; asti-is; vi��o�-of Lord

Vi��u; �r�dh�n�di�u-in worship and other activities; pati-priya-hit�n�m-desiring
welfare for their husbands; ca-and; �ruti�-the Vedas; e��-this; san�tan�-eternal.

"Women who desire the welfare of their husbands are also entitled to worship
Lord Vi��u. That is the conclusion of the eternal Vedas."

Text 198

agastya-sa�hit�y�m�

�r�-r�ma-mantra-r�jam uddi�ya

�uci-vrata-tama� ��dr�
dharmik� dvija-sevak��
striya� pati-vrat�� c�nye
pratilom�nuloma-j��
lok�� c����la-paryant��
sarve 'py atr�dhik�ri�a�

agastya-sa�hit�y�m-in the Agastya-sa�hit� it is said; �r�-r�ma-mantra-r�jam-

the king of R�ma-mantras; uddi�ya-in relation to; �uci-vrata-tama�-the best of pure
vows; ��dr�-sudras; dharmik�-religious; dvija-sevak��-servants of the br�hma�as;
striya�-women; pati-vrat��-devoted to their husbands; ca-and; anye-others;
pratilom�nuloma-j��-born in pratiloma and anuloma families; lok��-people; ca���la-
paryant��-down to the candalas; sarve-all; api-also; atra-here; adhik�ri�a�-
qualified.

In the Agastya-sa�hit�, in relation to the regal R�ma-mantra, it is said:

"Religious and pure ��dras, who are servants of the br�hma�as, as well as
chaste women, those born in pratiloma and anuloma families, and everyone else, down
even to the c����las, are qualified to worship Lord Vi��u in this way."

Texts 199 and 200

guru� ca siddha-s�dhy�di-
mantra-d�ne vic�rayet
sva-kul�nya-kulatva� ca
b�la-prau�hatvam eva ca

str�-pum-napu�sakatva� ca
r��i-nak�atra-melanam
supta-prabodha-k�la� ca
tath� ��a-dhan�dikam

guru�-the spiritual master; ca-and; siddha-s�dhy�di-beginning with siddha-

sadhya; mantra-d�ne-in giving the mantra; vic�rayet-should consider; sva-kula-own
family; anya-kulatvam-another family; ca-and; b�la-youth; prau�hatvam-or age; eva-
indeed; ca-and; str�-pum-napu�sakatvam-man, woman, or eunuch; ca-and; r��i-
nak�atra-melanam-the meeting of stars in the rasi; supta-prabodha-k�lam-time of
wakefulness or sleep; ca-and; tath�-so; ��a-dhan�dikam-beginning with debt or
wealth.

In giving the mantra and performing siddha-s�dhya and other rituals, the
spiritual master should consider whether the disciple is from his family or another
family, is young or old, or is man, woman, or eunuch. The spiritual master should
also consider where the stars are in the r��i, whether it is time of wakefulness or
sleep, and whether the disciple is wealthy or in debt.

Text 201

atha siddha-s�dhy�di-�odhanam�

sarad�-tilake

pr�k pratyag agr� rekh� syu�

pa�ca y�myottar�gra-ga�
t�vatya� ca catu�-ko��ha-
catu�ka� ma��ala� bhavet

atha-now; siddha-s�dhy�di-�odhanam-purification of the siddha-sadhya; sarad�-

tilake-in the Sarada-tilaka; pr�k-east; pratyag�west; agr�-in front; rekh�-lines;
syu�-are; pa�ca-five; y�mya-south; uttar�gra-ga�-and north; t�vatya�-as far as; ca-
and; catu�-ko��ha-catu�kam-rectangle; ma��alam-area; bhavet-may be.

The Purification of the Siddha-s�dhya

In the Sarad�-tilaka it is said:

"Five lines, one after another, should be drawn in the east, west, south, and
north. In this way a four-sided figure should be made.

Text 202

indv-agni-rudra-nava-netra-yugena-dik�u
�tv-a��a-�o�a�a-caturda�a-bhautike�u
p�t�la-pa�cada�a-vahni-him���u-ko��he
var��l likhel lipi-bhav�n krama�as tu dh�m�n

indu-1; agni-3; rudra-11; nava-9; netra-2; yuga-4; ina-12; dik�u-10; �tu-6;

a��a-8; �o�a�a-16; caturda�a-14; bhautike�u-5; p�t�la-7; pa�cada�a-15; vahni-3;
him���u-1; ko��he-in the surrouinding border; var��n-letters; likhel-should write;
lipi-bhav�n-in letters; krama�a�-one after another; tu-indeed; dh�m�n-intelligent.

"Then, on the first, third, eleventh, ninth, second, fourth, twelfth, tenth,
sixth, eighth, sixteenth, fourteenth, fifth, seventh, fifteenth, third and first
parts of the four-sided figure, the intelligent spiritual master should write the
letters of the alphabet, one after another.

Commentary by �r�la San�tana Gosv�m�

In the first part he should write the Sanskrit letter a, in the third part the
letter �, in the eleventh i, and so forth. Completing the vowels, he should
continue with the consonants, beginning in the first place with the letter k.

Text 203

janmark��k�arato v�k�ya
y�van mantr�dim�k�aram
caturbhi� ko��hakais tv eka�
iti ko��ha-catu��aye

janma-birth; �k�a-star; ak�arata�-from the letter; v�k�ya-seeing; y�van-as;

mantr�dim�k�aram-the letter beginning the manra; caturbhi�-with four; ko��hakai�-
parts; tv-indeed; ekam-one; iti-thus; ko��ha-catu��aye-in four parts.

Seeing the birth star, he should write the letters of the mantra. With four
lines there is a four-sided figure.

Text 204

puna� ko��haka-ko��he�u
savyato janma-bh�k�ar�t
siddha-s�dhya-su-siddh�ri-
kram�j j�eya vicak�a�ai�

puna�-again; ko��haka-ko��he�u-on the lines of the four-sided figure;

savyata�-on the left; janma-bh�-of the birth-star; ak�ar�t-from the letter; siddha-
s�dhya-su-siddh�ri-siddha, s�dhya, su-siddha, and ari; kram�t-one after the other;
j�ey�-may be known; vicak�a�ai�-by the wise.

Then, to the left of the letters of the birth star, one after the other, the
wise one should know siddha, s�dhya, su-siddha, and ari.

Text 205

siddha� sidhyati k�lena

s�dhyas tu japa-homata�
su-siddho graha-m�tre�a
arir m�la-nik�ntana�

siddha�-siddha; sidhyati-becomes perfect; k�lena-in time; s�dhya�-sadhya; tu-

indeed; japa-homata�-by japa and yajna; su-siddha�-su-siddha; graha-m�tre�a-simply
by accepting; ari�-ari; m�la-nik�ntana�-cutting at the root.

Siddha is that in time one attains perfection. S�dhya is attained by japa and
yaj�a. Su-siddha is simply by accepting. Ari is cutting at the root.

Text 206

siddha-siddho yathoktena
dvi-gu��t siddha-s�dhaka�
siddha-su-siddho 'rdha-jap�t
siddh�rir hanti bandhan�n

siddha-siddha�-siddha-siddha; yathoktena-as said; dvi-gu��t-doible; siddha-

s�dhaka�-siddha-s�dhaka; siddha-su-siddha�-siddha-su-siddha; ardha-jap�t-from
saying half; siddh�ri�-siddh�ri; hanti-kills; bandhan�n-bondage.

Siddha-siddha is said. Then siddha-s�dhaka is twice. Siddha-su-siddha is from

saying half. Siddh�ri ends bondage.

Text 207

s�dhya-siddho dvi-gu�ika�
s�dhya-s�dhyo hy anarthaka�
tat-su-siddhas tri-gu�it�n
s�dhy�rir hanti gotraj�n

s�dhya-siddha�-s�dhya-siddha; dvi-gu�ika�-double; s�dhya-s�dhya�-s�dhya-

s�dhya; hy-indeed; anarthaka�-without artha; tat-su-siddhas tri-gu�it�n s�dhy�rir
hanti gotraj�n .
 S�dhya-siddha is twice. S�dhya-s�dhya is without artha. Tat-su-siddha is three
times. S�dhy�ri destroys the gotra.

Text 208

siddha-su-siddho 'rdha-jap�t
tat-s�dhyas tu gu��dhik�t
tat-su-siddho grah�d eva
su-siddh�ri� sva-gotra-h�

siddha-su-siddha�-siddha-su-siddha; ardha-jap�t-from saying half; tat-s�dhya�-

tat-s�dhya; tu-indeed; gu��dhik�t-is more; tat-su-siddha�-tat-su-siddha; grah�t-
from accepting; eva-indeed; su-siddh�ri�-su-siddh�ri; sva-gotra-h�-destroying the
gotra.

Siddha-su-siddha is from chanting half. Tat-s�dhya is more. Tat-su-siddha is

from accepting. Su-siddh�ri destroys the gotra.

Text 209

ari-siddha� sut�n hany�d

ari-s�dhyas tu kanyak��
tat-su-siddhas tu patn�-ghnas
tad-arir hanti s�dhakam

ari-siddha�-ari-siddha; sut�n-sons; hany�t-kills; ari-s�dhya�-ari-sadhya; tu-

indeed; kanyak��-daughters; tat-su-siddha�-tat-su-siddha; tu-indeed; patn�-ghna�-
kills thw wife; tad-ari�-tat-ari; hanti-kills; s�dhakam-the method.

Ari-siddha kills sons. Ari-s�dhya kills daughters. Tat-su-siddha kills the

wife. Tad-ari kills the means."

Text 210

tath� ca tantre asya ca mantra-vi�e�e 'pav�da�

n�si�h�rka-var�h�n��
pr�s�da-pra�avasya
vaidikasya tu mantrasya
siddh�d�n naiva �odhayet

tath�-so; ca-and; tantre-in the Tantra; asya-of that; ca-and; mantra-vi�e�e-

specific mantra; apav�da�-exception; n�si�h�rka-var�h�n�m-of N�si�h, Arka, and
Var�ha; pr�s�da-of the palace; pra�avasya-the syllable O�; vaidikasya-Vedic; tu-
but; mantrasya-of the mantras; siddh�d�n-beginning with siddha; na-not; eva-indeed;
�odhayet-should purify.

In the Tantra is given the following exception to this mantra:

"He should not purify the siddha and other mantras when they begin with O�,
come from the Vedas, or glorify N�si�ha, S�rya, or Var�ha.

Text 211

svapna-labdhe striy� datte

m�l�-mantre ca try-ak�are
ek�k�are tath� mantre
siddh�d�n naiva �odhayet
 svapna-labdhe-obtained in a dream; striy�-by a woman; datte-given; m�l�-
mantre-mala-mantra; ca-and; try-ak�are-in three letters; ek�k�are-in one letter;
tath�-so; mantre-in the mantra; siddh�d�n-beginning with siddha; na-not; eva-
indeed; �odhayet-should purify.

"He should not purify the siddha and other mantras when they are obtained in a
dream, given by a woman, are m�l�-mantras, have three letters, or have one letter."
Text 212

sva-kul�nya-kulatv�di
vij�eya� c�gam�ntar�t
na vist�ra-bhay�d atra
vyarthatv�d api likhyate

sva-kul�nya-kulatv�di-from one's own family or another's family; vij�eyam-

should be known; ca-and; �gam�ntar�t-from another Agama; na-not; vist�ra-bhay�t-
with great fear; atra-here; vyarthatv�t-because of being irrelevant; api-indeed;
likhyate-is written.

Fearing that I may insert many unnecessary details, I will not quote here from
other Agamas the description of one's own family or another's.

Text 213

�r�mad-gop�ladevasya
sarvai�varya-pradar�ina�
t�d�k-�akti�u mantre�u
na hi ki�cid vic�ryate

�r�mad-gop�ladevasya-of Lord Gop�ladeva; sarvai�varya-pradar�ina�who has all

opulences and powers; t�d�k-like that; �akti�u-in potencies; mantre�u-in the
mantras; na-not; hi-indeed; ki�cit-anything; vic�ryate-is considered.

In the mantras of all-powerful, all-glorious, and all-opulent Lord Gop�ladeva,

mantras that contain His potencies, this process of purification is not to be
considered.

Text 214

tath� ca krama-d�pik�y��

sarve�u var�e�u tath��rame�u

n�r��u n�n�hvaya-janmabhe�u
d�t� phal�n�m abhiv��chit�n��
dr�g eva gop�laka-mantra e�a�

tath�-so; ca-and; krama-d�pik�y�m-in the Krama-dipika; sarve�u-in all;

var�e�u-varnas; tath�-so; ��rame�u-in asramas; n�r��u-in women; n�n�-various;
ahvaya-names; janma-birth; bhe�u-in stars; d�t�-the giver; phal�n�m-of results;
abhiv��chit�n�m-desired; dr�g-at once; eva-indeed; gop�laka-mantra-the mantra of
Lord Gop�la; e�a�-this.

In the Krama-d�pika� it is said:

"The Gop�la-mantra immediately gives the desired results to everyone, to all

var�as and ��ramas, to women, and to everyone born under every birth-star."

Text 215
trailokya-sammohana-tantre ca a���d���k�ara-mantram adhik�tya �r�-�ivenoktam�

na c�tra ��trav� do��

nar�asv�di-vic�ra��
�k�a-r��i-vic�ro v�
na kartavyo manau priye

trailokya-sammohana-tantre-in the Trailokya-sammohana-tantra; ca-and;

a���d���k�ara-mantram-the eighteen-syllable mantra; adhik�tya-in relatiuon to; �r�-
�ivena-by Lord �iva; uktam-said; na-not; ca-and; atra-here; ��trav�-enemeies; do��-
fault; na-not; ��asva-debtor or wealthy; �di-beginning with; vic�ra��-
consideration;; �k�a-r��i-vic�ra�-consideration of the birth star; v�-or; na-not;
kartavya�-to be done; manau-in the mantra; priye-O dear one.

In the Trailokya-sammohana-tantra, Lord �iva describes the eighteen-syllable

mantra:

"O beloved, in the eighteen-syllable mantra there is no consideration of the

fault of ��trav�. Nor is there consideration of the birth-star of the chanter or
whether he is wealthy or a debtor."

Text 216

kecic chinn�� ca ruddh�� ca

kecin mada-samuddhat��
malina� stambhita� kecit
kilit� du�it� api
etair do�air yuto n�yam�
yatas tribhuvanottama�

kecit-some; chinn��-broken; ca-and; ruddh��-stopped; ca-and; kecin-some; mada-

samuddhat��-spoken wildly; malina�-impure; stambhita�-stuttered; kecit-some;
kilit�-pierced; du�it�-defiled; api-also; etai�-by them; do�ai�-faults; yuta�-
endowed; na-not; ayam-this; yata�-because; tribhuvanottama�-the best in the three
worlds.

Sometimes the pronunciation of this mantra may be broken, sometimes stopped,

sometimes contaminated, sometimes stuttered, sometimes impaled, and sometimes
wrongly done. Still, these faults do not touch this mantra. For this reason this is
the best mantra in the three worlds.

Text 217

s�m�nyata� ca yath� b�had-gautam�ye

atha k���a-man�n vak�ye

d����d���a-phala-prad�n
y�n vai vij��ya munayo
lebhire muktim a�jas�

s�m�nyata�-in general; ca-and; yath�-as; b�had-gautam�ye-in the B�had-

gautam�ya Tantra; atha-so; k���a-man�n-of the mantras of Lord K���a; vak�ye-I will
tell; d���a-seen; ad���a-and not seen; phala-results; prad�n-giving; y�n-which;
vai-indeed; vij��ya-underastanding; munaya�-the sages; lebhire-attained; muktim-
liberation; a�jas�-easily.

In the Gautam�ya Tantra it is said in a general way:

"Now I will tell you of the K���a-mantras, which give benefits seen and not
seen. Learning of these mantras, the great sages easily attained liberation.

Text 218

g�hasth� vanag�� caiva

yatayo brahma-c�ri�a�
striya� ��dr�daya� caiva
sarve yatr�dhik�ri�a�

g�hasth�-householders; vanag��-vanaprasthas; ca-and; eva-indeed; yataya�-

sannyasis; brahma-c�ri�a�-brahmacaris; striya�-women; ��dr�daya�-beginning with
sudras; ca-and; eva-indeed; sarve-all; yatra-in which; adhik�ri�a�-are qualified.

"Householders, v�naprasthas, sanny�s�s, brahmac�r�s, women, ��dras, and all

others are qualified to chant these mantras.

Text 219

n�tra cintyo 'ri-�uddhy-�dir

n�ri-mitr�di-lak�a�am
na v� pray�sa-b�hulya�
s�dhane na pari�rama�

na-not; atra-in this; cintya�-to be considered; ari-�uddhy-�di�-beginning with

ari-suddha; na-not; ari-mitr�di-lak�a�am-characteristics beginning with friends and
enemies; na-not; v�-or; pray�sa-b�hulyam-with a great effort; s�dhane-in execution;
na-not; pari�rama�-great effort.

"In chanting the K���a-mantras there is no consideration of the problems

beginning with ari-�uddha, nor is there consideration of the problems beginning
with friends and enemies, nor is a great effort required to chant this mantra, nor
need one become exhausted by chanting.

Text 220

aj��na-t�la-ra�e� ca
anala� k�a�a-m�trata�
siddha-s�dhya-su-siddh�ri-
r�p� n�tra vic�ra��

aj��na-of ignorance; t�la-of cotton; ra�e�-odf a heap; ca-and; anala�-fire;

k�a�a-m�trata�-in a momwnt; siddha-s�dhya-su-siddh�ri-r�p�-those things beginning
with siddha-sadhya-susiddha; na-not; atra-here; vic�ra��-consideration.

"The K���a-mantras are a great fire that burns up a great heap of the cotton
of ignorance. In chanting them there is no consideration of siddha, s�dhya, su-
siddha, ari, or other problems.

Text 221

sarve��� siddha-mantr����
yato brahm�k�aro manu�
praj�patir av�p�grya�
deva-r�jya� �ac�-pati�
av�pus trida��� svargam�
v�g��atva� b�haspati�. ity �di.

sarve��m-of all; siddha-mantr���m-siddha-mantras; yata�-from which; brahma-

best; ak�ara�-letters; manu�-mantra; praj�pati�-Praj�pati; av�pa-attained; �gryam-
pre-eminence; deva-r�jyam-a demigod's kingdom; �ac�-pati�-the husband of �aci;
av�pu�-attained; trida���-the demigods; svargam-Svargaloka; v�g��atvam-being a
master of words; b�haspati�.-B�haspati; ity-thus; �di-beginning.

"Of all siddha-mantras, the K���a-mantras are the best. By chanting them
Brahma� became the first of the demigods, Indra attained a demigod-kingdom, the
demigods attained Svargaloka, and B�haspati became a master of words."

Texts 222 and 223

tath�traiv�nte

vi��u-bhakty� vi�e�ena
ki� na sidhyati bh�-tale
k���di-brahma-paryanta�
govind�nugrah�n mune

sarva-sampatti-nilay��
sarvatr�py akuto-bhay��
ity �di kathita� ki�cin
m�h�tmya� vo mun��var��

tath�-so; atra-here; eva-indeed; ante-at the end; vi��u-bhakty�-by devotion to

Lord Vi��u; vi�e�ena-specifically; kim-what?; na-not; sidhyati-becoems perfect;
bh�-tale-on the earth; k���di-brahma-paryantam-from Lord Brahma� down to an insect;
govind�nugrah�n-by the mercy of Lord Govinda; mune-O sage; sarva-sampatti-nilay��-
the abode of all opulences; sarvatra-everywhere; api-also; akuto-bhay��-
fearlessness; ity-thus; �di-beginning; kathitam-spoken; ki�cit-something;
m�h�tmyam-the glory; va�-to you; mun��var��-O kings of the sages.

At the end, the Gautam�ya Tantra explains:

"O sage, who on this earth, does not become perfect by worshiping Lord K���a
with devotion? By attaining Lord K���a's mercy, all living entities, from the
demigod Brahma� down to the insects, become the abodes of all good fortune. They
become free of all fears. O kings of the sages, in this way I have told you a small
part of the glories of this mantra.

Text 224

�k��e t�rak� yadvat

sindho� saikata-s���ivat
etad-vij��na-m�tre�a
labhen mukti� catur-vidh�m

�k��e-in the sky; t�rak�-stars; yadvat-as; sindho�-of the ocean; saikata-

s���ivat-creation of grains of sand; etad-vij��na-m�tre�a-simply by knowing this;
labhen-attains; muktim-libreation; catur-vidh�m-four kinds.

"The glories of the K���a-mantras are numberless like the stars in the sky or
the grains of sand by the ocean's shore. By understanding these mantras one attains
the four kinds of liberation.

Text 225

etad anye�u mantre�u

do��� santi pare ca ye
tad-artha� mantra-sa�sk�r�
likhyante tantrato da�a
 etat-this; anye�u-in other; mantre�u-mantras; do���-faults; santi-are; pare-
others; ca-and; ye-which; tad-artham-for this sake; mantra-sa�sk�r�-purification of
the mantra; likhyante-are written; tantrata�-from the Tantras; da�a-ten.

"It is other mantras that have problems. That is why for them the Tantras
prescribe ten kinds of purification."

Text 226

atha mantra-sa�sk�ra�

sarad�-tilake

janana� j�vana� ceti

t��ana� rodhana� tath�
ath�bhi�eko vimal�-
k�ra��py�yane puna�
tarpa�a� d�pana� guptir
da�aita mantra-sa�skriy�

atha-now; mantra-sa�sk�ra�-purification of the mantras; sarad�-tilake-in the

Sarada�-tilaka; jananam-janana; j�vanam-jivana; ca-and; iti-thus; t��anam-t��ana;
rodhanam-rodhana; tath�-so; atha-then; abhi�eka�-abhi�eka; vimal�-k�ra�a-vimal�-
k�ra�a; �py�yane-�py�yana; puna�-again; tarpa�am-tarpana; d�panam-dipana; gupti�-
gipti; da�a-ten; eta�-they; mantra-sa�skriy�-purification of the mantra.

Purification of Mantras

In the Sarad�-tilaka it is said:

"The ten purificatory rituals for mantras are: 1. janana, 2. j�vana, 3.
t��ana, 4. rodhana, 5. abhi�eka, 6. vimal�-k�ra�a, 7. �py�yana, 8. tarpa�a, 9.
d�pana, and 10. gupti.

Text 227

mantr���� m�t�k�-madhy�d
uddharo janana� sm�tam
pra�av�ntarit�n k�tv�
mantra-var��n japet sudh��

mantr���m-of mantras; m�t�k�-madhy�t-from the midst of a matrika; uddhara�-

rising; jananam-janana; sm�tam-remembered; pra�ava-O�; antarit�n-within; k�tv�-
doing; mantra-var��n-the letters of the mantra; japet-should chant; sudh��-
intelligent.

When the mantra is brought from the midst of a m�t�ik�, it is called janana.
When an intelligent person chants the letters of the mantra with the sacred
syllable O�, the learned scholars of mantras and tantras call it j�vana.

Texts 228-233

etaj j�vanam ity �hur

mantra-tantra-vis�rada�
mano-var��n sam�likhya
t��ayec candan�mbhas�

praty-eka� v�yun� mantr�

t��ana� tad-ud�h�tam
vilikhya mantra� ta� mantr�
pras�nai� karav�rajai�

tan-mantr�k�ara-sa�khy�tair
hany�d yat tena rodhanam
sva-tantrokta-vidh�nena
mantr� mantr�r�a-sa�khyay�

a�vattha-pallavair mantra�
abhi�i�ced vi�uddhaye
sa�cintya manas� mantra�
jyotir-mantre�a nirdahet

mantre m�la-traya� mantr�

vimal�-k�ra�a� tv idam
tara-vyom�gnim anug�
da��i jyotir-manur mata�
ku�odekena japtena
praty-ar�a� prok�a�a� mano�

tena mantre�a vidhivad

etad �py�yana� sm�tam
mantre�a v�ri�� yantre
tarpa�a� tarpa�a� sm�tam

etat-this; j�vanam-jivana; ity-thus; �hu�-say; mantra-tantra-vis�rada�-expert

in mantras and tantras; mano-var��n-letters of the mantra; sam�likhya-writing;
t��ayec-should strike; candan�mbhas�-with sandal water; praty-ekam-many times;
v�yun�-with wind; mantr�-the chanter of the mantra; t��anam-tadanam; tad-ud�h�tam-
that is called; vilikhya-writing; mantram-the mantra; tam-that; mantr�-the chanter
of the mantra; pras�nai�-with flowers; karav�rajai�-from the karavira tree; tan-
mantr�k�ara-sa�khy�tai�-with the lettrs of trhe mantra; hany�t-should destroy; yat-
what; tena-with that; rodhanam-rodhana; sva-tantrokta-vidh�nena-with the rules of
the Tantras; mantr�-the chanter of the mantra; mantr�r�a-sa�khyay�-with the letters
of the mantra; a�vattha-pallavai�-with asvattha leaves; mantram-the mantra;
abhi�i�cet-is abhiseka; vi�uddhaye-for purification; sa�cintya-meditating; manas�-
in the mind; mantram-the mantra; jyotir-mantre�a-as a mantra of light; nirdahet-
should burn; mantre-in the mantra; m�la-trayam-three times; mantr�-mantri; vimal�-
k�ra�am-vimalai-karana; tv-indeed; idam-this; tara-vyom�gnim-with teh fire of the
sky; anug�-following; da��i-holding a staff; jyotir-manu�-a mantra of light; mata�-
considered; ku�odekena-with kusa grass and water; japtena-chanted; praty-ar�am-many
times; prok�a�am-proksana; mano�-of the mantra; tena-by that; mantre�a-mantra;
vidhivat-according to the rules; etat-this; �py�yanam-apyayana; sm�tam-considered;
mantre�a-by the mantra; v�ri��-with water; yantre-in the yantra; tarpa�am-tarpana;
tarpa�am-tarpana; sm�tam-considered.

When one writes the letters of the mantra and strikes it many times with
sandal-water and air, it is called t��ana. When one writes the letters of the
mantra with karav�ra flowers, that is called rodhana. When one writes the mantra
with a�vattha leaves, that is abhi�eka. When one three times meditates on the
mantra as effulgent syllables, that is called vimal�-kara�a. When one meditates on
the mantra as effulgent syllables, touches water and ku�a grass, and chants the
mantra many times, that is called �py�yana. When one places the mantra in a water-
yantra, that is called tarpa�a.

Text 234

t�ra-m�y�-ram�-yogo
manor d�panam ucyate
japyam�nasya mantrasya
gop�n�� tv aprak��anam

t�ra-m�y�-r�ma-yoga�-in connection with Tara, Maya, and Ram�; mano�-of the

mantra; d�panam-dipana; ucyate-is said; japyam�nasya-cahnting; mantrasya-of the
mantra; gop�n�m-gupti; tv-indeed; aprak��anam-not openly.

When one chants the mantra with the syllables of T�ra, M�y�, and Ram�, that is
called d�pana. When one secretly chants the mantra that is called gupti.

Text 235

balitv�t k���a-mantr����
sa�sk�r�pek�a�a� na hi
s�m�nyodde�a-m�tre�a
tath�py etad ud�ritam

balitv�t-because of the power; k���a-mantr���m-of the K���a-mantras;

sa�sk�r�pek�a�am-to be purified; na-not; hi-indeed; s�m�nyodde�a-m�tre�a-in a
general way; tath�py-still; etat-this; ud�ritam-spoken.

Because the K���a-mantras are so powerful they should not be purified in this
way. Thus, in a general way, the purification of mantras has been described.