the Art of Mridanga and Kirtan
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Life Nectar of the Surrendered Souls

Classes on Sri Sri Prapanna Jivanamritam – Life Nectar of the Surrendered Souls

Class Audio recordings:

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श्रीश्रीगुरुगौराङ्गौ जयतः

All glory to the Divine Master
and the Supreme Lord Śrī Kṛṣṇa Chaitanya

प्रथमोऽध्यायः
Chapter One
ऊपक्रमामृतम्
Upakramāmṛtam – Prelude to Approaching Nectar

अथ मङ्गलाचरणम्—
श्रीगुरुगौरगान्धर्व्वागोविन्दाङ्घ्रीन्गणैः सह।
वन्दे प्रसादतो येषां सर्व्वारम्भाः शुभङ्कराः ॥१॥

atha maṅgalācharaṇam—

śrī-guru-gaura-gāndharvā-govindāṅghrīn gaṇaiḥ saha
vande prasādato yeṣāṁ sarvārambhāḥ śubhaṅkarāḥ [1]

Auspicious invocation—

I make my obeisance unto the lotus feet of my Divine Master, Śrī Chaitanya Mahāprabhu, Śrī Śrī Gāndharvā-Giridhārī (Śrī Śrī Rādhā and Kṛṣṇa), and Their associates. By Their grace, all endeavours are successful.

गौरवाग्विग्रहं वन्दे गौराङ्गं गौरवैभवम्।
गौरसङ्कीर्तनोन्मत्तं गौरकारुण्यसुन्दरम्॥२॥

gaura-vāg-vigrahaṁ vande gaurāṅgaṁ gaura-vaibhavam
gaura-saṅkīrtanonmattaṁ gaura-kāruṇya-sundaram [2]

I make my obeisance unto the Deity, Gaura-Saraswatī—the personified message of the Golden Lord Śrī Chaitanya Mahāprabhu—whose bodily lustre is of a beautiful golden hue, like that of the selfsame Lord Gaurasundar; who is the personal expansion of that Supreme Lord Gaurahari; who is always intoxicated by preaching the message of that golden Lord; and whose divine beauty blooms in the revelation of Lord Gaurāṅga’s mercy potency.
(This is the fundamental meaning of the verse. Within the scope of the Sanskrit language, various expanded purports may be drawn from the original.)

गुरुरूपहरिं गौरं राधारुचिरुचावृतम्।
नित्यं नौमि नवद्वीपे नामकीर्त्तननर्त्तनैः॥३॥

guru-rūpa-hariṁ gauraṁ rādhā-ruchi-ruchāvṛtam
nityaṁ naumi navadvīpe nāma-kīrtana-nartanaiḥ [3]

Perpetually do I sing the glories of Lord Gaurāṅga, who is the Supreme Personality of Godhead, Śrī Hari, embraced by the heart and halo of Śrī Rādhikā, and who has descended as the Divine Master. In this holy abode of Śrī Nabadwīp Dhām, He is absorbed in the Pastimes of profusely chanting the Holy Names, dancing in ecstasy.
(As with verse two, expanded purports may be drawn from this verse.)

श्रीमत्प्रभुपदाम्भोजमधुपेभ्यो नमो नमः।
तृप्यन्तु कृपया तेऽत्र प्रपन्नजीवनामृते ॥४॥

śrīmat-prabhu-padāmbhoja-madhupebhyo namo namaḥ
tṛpyantu kṛpayā te ’tra prapanna-jīvanāmṛte [4]

Again and again I make my obeisance unto the eternal personal servitors of my Divine Master, who drink the nectar of his lotus feet. I pray they may be graciously pleased in tasting this Life-Nectar of the Surrendered Souls.

आत्मविज्ञप्तिः—
अत्यर्व्वचीनरूपोऽपि प्राचीनानां सुसम्मतान्।
श्लोकान्कतिपयानत्र चाहरामि सतां मुदे ॥५॥

ātma-vijñaptiḥ—

aty-arvāchīna-rūpo ’pi prāchīnānāṁ susammatān
ślokān katipayān atra chāharāmi satāṁ mude [5]

A humble petition—

Despite my disqualifications, for the satisfaction of the pure devotees I have compiled in this book an anthology of stanzas that are well established by our predecessors.

तद्वाग्विसर्गो जनताघविप्लवो
यस्मिन्प्रतिश्लोकमबद्धवत्यपि।
नामान्यनन्तस्य यशोऽङ्कितानि यच्
छृण्वन्ति गायन्ति गृणन्ति साधवः ॥६॥
भाः १।५।११

tad-vāg-visargo janatāgha-viplavo
yasmin prati-ślokam abaddhavaty api
nāmāny anantasya yaśo ’ṅkitāni yach
chhṛṇvanti gāyanti gṛṇanti sādhavaḥ [6]
(SB: 1.5.11)

“Even if every stanza is imperfectly composed, that is, unlucidly expressed, the sins of the people are totally vanquished by those expressions or books in which the glorious Holy Names of the Infinite Supreme Lord are described—since the pure devotees hear those Holy Names (from a qualified preacher), they solitarily sing those Holy Names (even in the absence of others), and they chant the unending glories of those Holy Names (in the presence of a deserving listener).”

अभिव्यक्ता मत्तः प्रकृतिलघुरूपादपि बुधा
विधात्री सिद्धार्थान्हरिगुणमयी वः कृतिरियम्।
पुलिन्देनाप्यग्निः किमु समिधमुन्मथ्य जनितो
हिरण्यश्रेणीनामपहरति नान्तःकलुषताम् ॥७॥
श्रीरूपपादानां

abhivyaktā mattaḥ prakṛti-laghu-rūpād api budhā
vidhātrī siddhārthān hari-guṇamayī vaḥ kṛtir iyam
pulindenāpy agniḥ kim u samidham unmathya janito
hiraṇya-śreṇīnām apaharati nāntaḥ kaluṣatām [7]
(Śrī-Rūpapādānāṁ)

“O learned personalities, this treatise, composed of the divine qualities of Lord Hari, will fulfil your cherished wishes despite the fact that it is presented by me, a very insignificant person. Does not the fire ignited from pieces of wood rubbed together by a low-born barbarian dissipate the impurities in gold?”

यथोक्ता रूपपादेन नीचेनोत्पादितेऽनले।
हेम्नः शुद्धिस्तथैवात्र विरहार्त्तिहृतिः सताम् ॥८॥

yathoktā rūpa-pādena nīchenotpādite ’nale
hemnaḥ śuddhis tathaivātra virahārti-hṛtiḥ satām [8]

As Śrīla Rūpa Goswāmipād has (in his humility) expressed that gold can be purified with fire lit by a barbarian, similarly, the pure devotees’ grief born of their separation from the Lord may also be dispelled by this book (which will light the lamp of their divine love for the Lord).

अन्तः कवियशस्कामं साधुतावरणं बहिः।
शुध्यन्तु साधवः सर्व्वे दुश्चिकित्स्यमिमं जनम् ॥९॥

antaḥ kavi-yaśas-kāmaṁ sādhutāvaraṇaṁ bahiḥ
śudhyantu sādhavaḥ sarve duśchikitsyam imaṁ janam [9]

O saintly devotees, please purify this wrongdoer who on the pretext of saintliness desires in his heart the prestige of a poet, and who is thus afflicted with the practically incurable disease of insincerity.

कृष्णगाथाप्रिया भक्ता भक्तगाथाप्रियो हरिः।
कथञ्चिदुभयोरत्र प्रसङ्गस्तत्प्रसीदताम् ॥१०॥

kṛṣṇa-gāthā-priyā bhaktā bhakta-gāthā-priyo hariḥ
kathañchid ubhayor atra prasaṅgas tat prasīdatām [10]

Tidings of Lord Kṛṣṇa are naturally very dear to the devotees, and tidings of the Lord’s devotees are also dear to Him. Since narratives of both the Supreme Lord and His devotees can be found within this book, I have hope, O pure devotees, that you may be propitiated hereby.

स्वभावकृपया सन्तो मदुद्देश्यमलिनताम्।
संशोध्याङ्गीकुरुध्वं भो ह्यहैतुककृपाब्धयः ॥११॥

svabhāva-kṛpayā santo mad uddeśya-malinatām
saṁśodhyāṅgīkurudhvaṁ bho hy ahaituka-kṛpābdhayaḥ [11]

O pure devotees, by your natural divine grace, kindly purify me of all ill motives (offences) and accept this treatise. Certainly you will do so, because you are the ocean of causeless mercy.

अथ ग्रन्थपरिचयः—
ग्रन्थेऽस्मिन्परमे नाम प्रपन्नजीवनामृते।
दशाध्याये प्रपन्नानां जीवनप्राणदायकम् ॥१२॥
वर्द्धकं पोषकं नित्यं हृदिन्द्रियरसायनम्।
अतिमर्त्त्यरसोल्लासपरस्परसुखावहम् ॥१३॥
विरहमिलनार्थाप्तं कृष्णकार्ष्णकथामृतम्।
प्रपत्तिविषयं वाक्यं चोद्धृतं शास्त्रसम्मतम् ॥१४॥

atha grantha-parichayaḥ—

granthe ’smin parame nāma prapanna-jīvanāmṛte
daśādhyāye prapannānāṁ jīvana-prāṇa-dāyakam [12]
vardhakaṁ poṣakaṁ nityaṁ hṛdindriya-rasāyanam
atimartya-rasollāsa-paraspara-sukhāvaham [13]
viraha-milanārthāptaṁ kṛṣṇa-kārṣṇa-kathāmṛtam
prapatti-viṣayaṁ vākyaṁ choddhṛtaṁ śāstra-sammatam [14]

Introduction to the book—

The substance expressed within the ten chapters of this holy book called Prapanna-jīvanāmṛtam gives life to the surrendered souls, effecting their eternal growth and nourishment. It is the panacea of the heart and spiritual senses, bestowing those dedicated devotees’ mutual happiness by the ever-increasingly newer and newer play of supramundane joy (aprākṛta-rasa). Lord Kṛṣṇa and His associates are portrayed in their natural Pastimes of separation and union, and the line of unconditional surrender as established by scriptures and saints has been elucidated.

अत्र चानन्यचित्तानां कृष्णपादरजोजुषाम्।
कृष्णपादप्रपन्नानां कृष्णार्थेऽखिलकर्म्मणाम् ॥१५॥
कृष्णप्रेमैकलुब्धानां कृष्णोच्छिष्टैकजीविनाम्।
कृष्णसुखैकवाञ्छानां कृष्णकिङ्करसेविनाम् ॥१६॥
कृष्णविच्छेददग्धानां कृष्णसङ्गोल्लसद्धृदाम्।
कृष्णस्वजनबन्धूनां कृष्णैकदयितात्मनाम् ॥१७॥
भक्तानां हृदयोद्घाटिमर्म्मगाथामृतेन च।
भक्तार्तिहरभक्ताशाभीष्टपूर्त्तिकरं तथा ॥१८॥
सर्व्वसंशयच्छेदिहृद्ग्रन्थिभिज्ज्ञानभासितम्।
अपूर्वरससम्भारचमत्कारितचित्तकम् ॥१९॥
विरहव्याधिसन्तप्तभक्तचित्तमहौषधम्।
युक्तायुक्तं परित्यज्य भक्तार्थाखिलचेष्टितम् ॥२०॥
आत्मप्रदानपर्य्यन्तप्रतिज्ञान्तः प्रतिश्रुतम्।
भक्तप्रेमैकवश्यस्वस्वरूपोल्लासघोषितम् ॥२१॥
पूर्णाश्वासकरं साक्षाद्गोविन्दवचनामृतम् ।
समाहृतं पिबन्तु भोः साधवः शुद्धदर्शनाः ॥२२॥

atra chānanya-chittānāṁ kṛṣṇa-pāda-rajojuṣām
kṛṣṇa-pāda-prapannānāṁ kṛṣṇārthe ’khila-karmaṇām [15]
kṛṣṇa-premaika-lubdhānāṁ kṛṣṇochchhiṣṭaika-jīvinām
kṛṣṇa-sukhaika-vāñchhānāṁ kṛṣṇa-kiṅkara-sevinām [16]
kṛṣṇa-vichchheda-dagdhānāṁ kṛṣṇa-saṅgollasaddhṛdām
kṛṣṇa-svajana-bandhūnāṁ kṛṣṇaika-dayitātmanām [17]
bhaktānāṁ hṛdayodghāṭi-marma-gāthāmṛtena cha
bhaktārti-hara-bhaktāśā-bhīṣṭa-pūrtikaraṁ tathā [18]
sarva-saṁśaya-chchhedi-hṛd-granthi-bhij-jñāna-bhāsitam
apūrva-rasa-sambhāra-chamatkārita-chittakam [19]
viraha-vyādhi-santapta-bhakta-chitta-mahauṣadham
yuktāyuktaṁ parityajya bhaktārthākhila-cheṣṭitam [20]
ātma-pradāna-paryanta-pratijñāntaḥ-pratiśrutam
bhakta-premaika-vaśya-sva-svarūpollāsa-ghoṣitam [21]
pūrṇāśvāsakaraṁ sākṣād govinda-vachanāmṛtam
samāhṛtaṁ pibantu bhoḥ sādhavaḥ śuddha-darśanāḥ [22]

Carefully compiled in this book is the nectar of the deep, heart-revealing transcendental messages of those devotees whose hearts are unalloyed; who are servitors of the dust of the lotus feet of Kṛṣṇa; who perform their every act for Kṛṣṇa; who are filled with insatiable desire exclusively in love of Kṛṣṇa and sustain their lives on Kṛṣṇa’s remnants alone; who desire only Kṛṣṇa’s pleasure and serve the servants of Kṛṣṇa; whose hearts burn in separation of Kṛṣṇa and overflow with ecstasy in the association of Kṛṣṇa; whose relative and friend is Kṛṣṇa; and whose one and only beloved is Kṛṣṇa.
Along with these expressions of the devotees are carefully collected the words of supreme nectar—springing directly from the lotus mouth of Lord Govinda—which vanquish the heartbreak of the devotees; which fulfil the devotee’s hopes and earnest aspirations; which destroy all doubt and sever the knot of ignorance; which are dazzling with transcendental wisdom and astonish the heart by miraculous waves of divine rapture; which are the great panacea for the devotee’s heart afflicted with the piercing pangs of separation; which are incited wholly for the devotee irrespective of his qualification or disqualification, so much so, that the Lord is bound by His pledge to give Himself to His devotee; and which openly proclaim with great ecstasy that His very nature is to be subjugated solely by the affection of His devotee, reassuring His devotees in all circumstances.
O pure and spotless devotees, may you drink deeply the quintessence of these divine elixirs.

अध्यायपरिचयः—
अत्रैव प्रथमाध्याये उपक्रमामृताभिधे।
मङ्गलाचरणञ्चात्मविज्ञप्तिर्वस्तुनिर्णयः।
ग्रन्थपरिचयोऽध्यायविषयश्च निवेशितः ॥२३॥

adhyāya-parichayaḥ—
atraiva prathamādhyāye upakramāmṛtābhidhe
mangalācharaṇañ chātma-vijñaptir vastu-nirṇayaḥ
grantha-parichayo ’dhyāya-viṣayaś cha niveśitaḥ [23]

Chapter summary—

An auspicious invocation, a humble petition, an introduction to the book and its chapters, and the theme of the philosophy of the book have, to the best of my ability, all been entered within this first chapter named ‘Upakramāmṛtam’ or ‘Prelude to Approaching Nectar’.

द्वितीयाध्यायके नाम श्रीशास्त्रवचनामृते।
प्रपत्तिविषया नानाशास्त्रोक्तिः सन्निवेशिता ॥२४॥

dvitīyādhyāyake nāma śrī-śāstra-vachanāmṛte
prapatti-viṣayā nānā-śāstroktiḥ sanniveśitā [24]

In the second chapter, entitled ‘Śrī Śāstra-vachanāmṛtam’, ‘The Nectar of Scriptural Word’, various scriptural quotations regarding surrender to the Supreme Lord have been compiled.

तृतीयतोऽष्टमं यावच्छ्रीभक्तवचनामृते।
प्रपत्तिः षड्विधा प्रोक्ता भागवतगणोदिता ॥२५॥

tṛtīyato ’ṣṭamaṁ yāvach chhrī-bhakta-vachanāmṛte
prapattiḥ ṣaḍ-vidhā proktā bhāgavata-gaṇoditā [25]

Chapters three to eight inclusive are entitled ‘Śrī Bhakta-vachanāmṛtam’, ‘Words of Nectar from the Devotees’. Beautifully expressed by the lotus lips of the pure devotees of the Lord, many stanzas describing the six limbs of exclusive surrender are quoted therein.

आनुकूल्यस्य सङ्कल्पः प्रातिकूल्यविवर्ज्जनम्।
रक्षिष्यतीति विश्वासो गोप्तृत्वे वरणं तथा ॥२६॥
आत्मनिक्षेप कार्पण्ये षड्विधा शरणागतिः।
एवं पर्य्यायतश्चास्मिन्नेकैकाध्यायसङ्ग्रहः ॥२७॥

ānukūlyasya saṅkalpaḥ prātikūlya-vivarjanam
rakṣiṣyatīti viśvāso goptṛtve varaṇaṁ tathā [26]
ātma-nikṣepa kārpaṇye ṣaḍ-vidhā śaraṇāgatiḥ
evaṁ paryāyataś chāsminn ekaikādhyāya-saṅgrahaḥ [27]

These six chapters have been compiled, each consecutively dealing with the six limbs of surrender, which are as follows:
1. To accept everything favourable for devotion to Kṛṣṇa
2. To reject everything unfavourable for devotion to Kṛṣṇa
3. To be confident that Kṛṣṇa will grant His protection
4. To embrace Kṛṣṇa’s guardianship
5. To offer oneself unto Him
6. To consider oneself lowly and bereft.

अध्याये नवमे नाम भगवद्वचनामृते।
श्लोकामृतं समाहृतं साक्षाद्भगवतोदितम् ॥२८॥

adhyāye navame nāma bhagavad-vachanāmṛte
ślokāmṛtaṁ samāhṛtaṁ sākṣād-bhagavatoditam [28]

In the ninth chapter entitled ‘Śrī Bhagavad-vachanāmṛtam’, ‘Words of Nectar from the Supreme Lord’, nectarean stanzas emanating directly from the lotus mouth of the Supreme Lord have been compiled.

दशमे चरमाध्याये चावशेषामृताभिधे।
गुरुकृष्णस्मृतौ ग्रन्थस्योपसंहरणं कृतम् ॥२९॥

daśame charamādhyāye chāvaśeṣāmṛtābhidhe
guru-kṛṣṇa-smṛtau granthasyopasaṁharaṇaṁ krṭam [29]

Absorbed in thought of the Divine Master and Lord Śrī Kṛṣṇa, the tenth and final chapter entitled ‘Śrī Avaśeṣāmṛtam’, ‘The Divine Remnants of Nectar’, was composed as the epilogue of the book.

उद्धृतश्लोकपूर्व्वे तु तदर्थसुप्रकाशकम्।
वाक्यञ्च यत्नतस्तत्र यथाज्ञानं निवेशितम् ॥३०॥

uddhṛta-śloka-pūrve tu tad artha-suprakāśakam
vākyañ cha yatnatas tatra yathā-jñānaṁ niveśitam [30]

Prior to each stanza quoted, an aphorism illuminating its inner purport has been carefully entered according to my best insight.

भगवद्गौरचन्द्रानां वदनेन्दुसुधात्मिका।
भक्तोक्तैर्वेशिता श्लोका भक्तभावोदिता यतः ॥३१॥

bhagavad-gaurachandrānāṁ vadanendu-sudhātmikā
bhaktoktair veśitā ślokā bhakta-bhāvoditā yataḥ [31]

Being revealed by the Lord Himself adopting the heart of a devotee, the stanzas of pure nectar emanating from the moon of Śrī Gaurachandra have been entered along with the stanzas of the devotees.

प्रपत्त्या सह चानन्यभक्तेर्नैकट्यहेतुतः।
अनन्यभक्तिसम्बन्धं बहुवाक्यमिहोद्धृतम् ॥३२॥

prapattyā saha chānanya-bhakter naikaṭya-hetutaḥ
ananya-bhakti-sambandhaṁ bahu-vākyam ihoddhṛtam [32]

Many expressions of exclusive devotion (ananya-bhakti) have been recorded herein, since exclusive devotion is most intimately related to surrender.

भगवद्भक्तशास्त्रानां सम्बन्धोऽस्ति परस्परम्।
तत्तत्प्राधान्यतो नाम्नां प्रभेदकरणं स्मृतम् ॥३३॥

bhagavad-bhakta-śāstrānāṁ sambandho ’sti parasparam
tat tat prādhānyato nāmnāṁ prabheda-karaṇaṁ smṛtam [33]

Actually, ‘Words of Nectar from the Supreme Lord‘, ‘Words of Nectar from the Devotees’, and ‘The Nectar of Scriptural Word’ are all seen to be interrelated. Still, they have been portrayed separately due to their individual importance.

प्रत्यध्यायविशेषस्तु तत्र तत्रैव वक्ष्यते।
महाजनविचारस्य किञ्चिदलोछ्यतेऽधुना ॥३४॥

praty-adhyāya-viśeṣas tu tatra tatraiva vakṣyate
mahājana-vichārasya kiñchid ālochyate ’dhunā [34]

The unique characteristic of each chapter will be accordingly expressed therein. Now (in this respect), we may have some general deliberation, in the line of the great devotees of the Lord.

वस्तुनिर्णयः—
भगवद्भक्तितः सर्व्वमित्युत्सृज्य विधेरपि।
कैङ्कर्य्यं कृष्णपादैकाश्रयत्वं शरणागतिः॥३५॥

vastu-nirṇayaḥ—

bhagavad-bhaktitaḥ sarvam ity utsṛjya vidher api
kaiṅkaryaṁ kṛṣṇa-pādaikāśrayatvaṁ śaraṇāgatiḥ [35]

Theme of the work—

Being governed by the faith that all success is achieved by serving the Supreme Lord, to abandon servitude to even scriptural injunctions and take exclusive refuge in the lotus feet of Śrī Kṛṣṇa in every time, place, and circumstance, is known as śaraṇāgati—unconditional surrender.

सर्व्वान्तर्यामितां दृष्ट्वा हरेः सम्बन्धतोऽखिले।
अपृथग्भावतद्दृष्टिः प्रपत्तिर्ज्ञानभक्तितः ॥३६॥

sarvāntaryāmitāṁ dṛṣṭvā hareḥ sambandhato ’khile
apṛthag-bhāva-tad-dṛṣṭiḥ prapattir jñāna-bhaktitaḥ [36]

Some consider śaraṇāgati to be that God consciousness which is realisation of the one non-differentiated nature in all beings and objects, by seeing the Supreme Lord as the indwelling Supersoul of everything. However, such a conception falls within the category of calculative devotion (jñāna-bhakti). It is not in the line of unadulterated pure devotion (śuddha-bhakti).

नित्यत्वञ्चैव शास्त्रेषु प्रपत्तेर्ज्ञायते बुधैः।
अप्रपन्नस्य नृजन्मवैफल्योक्तेस्तु नित्यता ॥३७॥

nityatvañ chaiva śāstreṣu prapatter jñāyate budhaiḥ
aprapannasya nṛ-janma-vaiphalyoktes tu nityatā [37]

By scriptural reference, the learned know of the eternality of surrender to the Lord, since the futility of human life without that surrender is elucidated therein. In this way, the eternal constitution of surrender is established.

नान्यदिच्छन्ति तत्पादरजःप्रपन्नवैष्णवाः।
किञ्छिदपीति तत्तस्याः साध्यत्वमुच्यते बुधैः ॥३८॥

nānyad ichchhanti tat pāda-rajaḥ-prapanna-vaiṣṇavāḥ
kiñchid apīti tat tasyāḥ sādhyatvam uchyate budhaiḥ [38]

Because the devotees who have surrendered unto the dust of the lotus feet of the Lord never aspire for anything else whatsoever, the learned affirm that surrender is the attainable goal of all endeavours.

भवदुःखविनाशश्च परनिस्तारयोग्यता।
परं पदं प्रपत्त्यैव कृष्णसम्प्राप्तिरेव च ॥३९॥

bhava-duḥkha-vināśaś cha para-nistāra-yogyatā
paraṁ padaṁ prapattyaiva kṛṣṇa-samprāptir eva cha [39]

Only by surrender to the Lord can one gain freedom from the miseries of birth, death, disease, and infirmity; fitness to deliver others from those miseries; the holy abode of Lord Viṣṇu; and the devotional service of Lord Kṛṣṇa.

श्रवणकीर्त्तनादीनां भक्त्यङ्गानां हि याजने।
अक्षमस्यापि सर्व्वाप्तिः प्रपत्त्यैव हराविति ॥४०॥

śravaṇa-kīrtanādīnāṁ bhakty-aṅgānāṁ hi yājane
akṣamasyāpi sarvāptiḥ prapattyaiva harāv iti [40]

Everything is accomplished by surrendering unto the lotus feet of Śrī Hari, even for one who is unable to execute the integral practises of devotional service based on hearing and chanting.

सख्यरसाश्रितप्राया सेति केचिद्वदन्ति तु।
माधुर्य्यादौ प्रपन्नानां प्रवेशो नास्ति चेति न ॥४१॥

sakhya-rasāśrita-prāyā seti kechid vadanti tu
mādhuryādau prapannānāṁ praveśo nāsti cheti na [41]

Some claim that surrender is generally in the relationship of friendship (sakhya-rasa). But it is complete fallacy to think that surrendered souls have no entrance into divine relationships headed by consorthood (madhura-rasa).

सकृत्प्रवृत्तिमात्रेण प्रपत्तिः सिध्यतीति यत्।
लोभोत्पादनहेतोस्तदालोचनप्रयोजनम् ॥४२॥

sakṛt pravṛtti-mātreṇa prapattiḥ sidhyatīti yat
lobhotpādana-hetos tad ālochana-prayojanam [42]

Since surrender is achieved by turning to the refuge of the Lord just once, we should earnestly discuss the subject to enable the longing for surrender to be born in us.

अपि तदानुकूल्यादिसङ्कल्पाद्यङ्गलक्षणात्।
तदनुशीलनीयत्वमुच्यते हि महाजनैः ॥४३॥

api tad ānukūlyādi-saṅkalpādy-aṅga-lakṣaṇāt
tad anuśīlanīyatvam uchyate hi mahājanaiḥ [43]

Furthermore, since the constituent parts of surrender—based on acceptance of the favourable and rejection of the unfavourable—have been referred to by authorities and cited in the scriptures, the great devotees of the Lord teach us the necessity of studying and culturing the art of surrender.

भवार्त्तिपीड्यमानो वा भक्तिमात्राभिलाष्यपि।
वैमुख्यबाध्यमानोऽन्यगतिस्तच्छरणं व्रजेत् ॥४४॥

bhavārti-pīḍyamāno vā bhakti-mātrābhilāṣy api
vaimukhya-bādhyamāno ’nya-gatis tach chharaṇaṁ vrajet [44]

One who is severely afflicted by fear of living in the material world, or, one who, despite having an aspiration for the Lord’s service is nonetheless bound with adversity—such persons, finding no alternative, surrender to the Supreme Personality of Godhead.

आश्रयान्तरराहित्ये वान्याश्रयविसर्ज्जने।
अनन्यगतिभेदस्तु द्विविधः परिकीर्तितः ॥४५॥

āśrayāntara-rāhitye vānyāśraya-visarjane
ananya-gati-bhedas tu dvi-vidhaḥ parikīrtitaḥ [45]

The state of finding no other alternative occurs in two ways: in the event of having no other shelter, or in the event of abandoning one’s existing shelter.

मनोवाक्कायभेदाच्च त्रिविधा शरणागतिः।
तासां सर्व्वाङ्गसम्पन्ना शीघ्रं पूर्णफलप्रदा।
न्यूनाधिक्येन चैतासां तारतम्यं फलेऽपि च ॥४६॥

mano-vāk-kāya-bhedāch cha tri-vidhā śaraṇāgatiḥ
tāsāṁ sarvāṅga-sampannā śīghraṁ pūrṇa-phala-pradā
nyūnādhikyena chaitāsāṁ tāratamyaṁ phale ’pi cha [46]

One surrenders by thought, word, and deed. Complete surrender in all these aspects promptly affords full success. Otherwise, the fruit attained will be proportionate to the degree of one’s surrender.

अपूर्व्वाफलत्वं—
विनाश्य सर्व्वदुःखानि निजमाधुर्य्यवर्षणम्।
करोति भगवान्भक्ते शरणागतपालकः ॥४७॥

apūrva-phalatvaṁ—

vināśya sarva-duḥkāni nija-mādhurya-varṣaṇam
karoti bhagavān bhakte śaraṇāgata-pālakaḥ [47]

The unprecedented, gracious reward of surrender—
Being most affectionate toward His surrendered souls, the Supreme Lord totally dispels their unhappiness, graciously filling their hearts with His sweet absolute presence.

अप्यसिद्धं तदीयत्वं विना च शरणागतिम्।
इत्यपूर्व्वफलत्वं हि तस्याः शंसन्ति पण्डिताः ॥४८॥

apy asiddhaṁ tadīyatvaṁ vinā cha śaraṇāgatim
ity apūrva-phalatvaṁ hi tasyāh śaṁsanti paṇḍitāḥ [48]

Without unconditional surrender (śaraṇāgati), one cannot conceive of oneself as ‘belonging to Him’. And this is why the learned sing (par excellence) the glories of surrender’s ability to yield her unprecedented, gracious fruit.

अथवा बहुभिरेतैरुक्तिभिः किं प्रयोजनम्।
सर्व्वसिद्धिर्भवेदेव गोविन्दचरणाश्रयात् ॥४९॥

athavā bahubhir etair uktibhiḥ kiṁ prayojanam
sarva-siddhir bhaved eva govinda-charaṇāśrayāt [49]

Otherwise, what would have been the need for so abundantly singing her praises? Only by unconditional surrender unto the lotus feet of Govinda is all perfection attained—nothing remains to be attained.

श्रीसनातनजीवादिमहाजनसमाहृतम्।
अपि चेन्नीचसंस्पृष्टं पीयूषं पीयतां बुधाः ॥५०॥

śrī-sanātana-jīvādi-mahājana-samāhṛtam
api chen nīcha-saṁspṛṣṭaṁ pīyūṣaṁ pīyatāṁ budhāḥ [50]

Even though touched by one as lowly as me, please, O learned devotees, drink this nectar gathered by the great souls headed by Śrīla Sanātan and Śrī Jīva.

इति श्रीप्रपन्नजीवनामृते
उपक्रमामृतं
नाम प्रथमोऽध्यायः ।

iti śrī-prapanna-jīvanāmṛte
upakramāmṛtaṁ
nāma prathamo ’dhyāyaḥ

Thus ends the first chapter,
Prelude to Approaching Nectar
in
Life-Nectar of the Surrendered Souls
Positive and Progressive Immortality

द्वितीयोऽध्यायः
Chapter Two

श्रीशास्त्रवचनामृतम्
Śrī Śāstra-vachanāmṛtam
The Nectar of Scriptural Word

श्रुतिस्मृत्यादिशास्त्रेषु प्रपत्तिर्यन्निरूप्यते ।
तदुक्तं द्वितीयाध्याये श्रीशास्त्रवचनामृते ॥१॥

śruti-smṛty-ādi-śāstreṣu prapattir yan nirūpyate
tad uktaṁ dvitīyādhyāye śrī-śāstra-vachanāmṛte [1]

This second chapter, ‘Śrī Śāstra-vachanāmṛtam’, ‘The Nectar of Scriptural Word’, describes surrender as corroborated in the revealed scriptures headed by the Vedas (śruti) and the religious codes (smṛti).

प्रपत्तिः श्रुतौ—
यो ब्रह्माणं विदधातिपूर्व्वं यो ब्रह्मविद्यां तस्मै गाः पालयति स्म कृष्णः।
तं हि देवमात्मवृत्तिप्रकाशं मुमुक्षुर्वै शरणममुं व्रजेत् ॥२॥
तापन्यां (ब्र: सं, टीका)

prapattiḥ śrutau—
yo brahmāṇaṁ
vidadhāti-pūrvaṁ yo brahma-vidyāṁ
tasmai gāḥ pālayati sma kṛṣṇaḥ
taṁ hi devam ātma-vṛtti-prakāśaṁ
mumukṣur vai śaraṇam amuṁ vrajet [2]
Tāpanyāṁ (Bs ṭīkā)

Surrender is firmly established by the Vedas—
In the beginning of creation, He who created the universal creator, Brahmā, and then imparted to Brahmā knowledge of Brahma, the Absolute—He is the selfsame Lord Kṛṣṇa who tends the cows (or nourishes the Vedas [gāḥ means both ‘cows’ and ‘Vedas’]). Those desirous of liberation should surrender unto that Lord, who reveals the innate function of the soul.

तादात्म्ययाथार्थ्यं स्मृतौ—
अहङ्कृतिर्मकारः स्यान्नकारस्तन्निषेधकः।
तस्मात्तु नमसा क्षेत्रिस्वातन्त्र्यं प्रतिषिध्यते ॥३॥
भगवत्परतन्त्रोऽसौ तदायत्तात्मजीवनः।
तस्मात्स्वसामर्थ्यविधिं त्यजेत्सर्व्वमशेषतः ॥४॥

पाद्म-उत्तरखण्ड
tādātmya-yāthārthyaṁ smṛtau—

ahaṅkṛtir ma-kāraḥ syān na-kāras tan niṣedhakaḥ
tasmāt tu namasā kṣetri-svātantryaṁ pratiṣidhyate [3]
bhagavat-paratantro ’sau tad āyattātma-jīvanaḥ
tasmāt sva-sāmarthya-vidhiṁ tyajet sarvam aśeṣataḥ [4]
(Pp: Uttara-khaṇḍa)

The cause of the tangible reality of surrender is expounded in the standard codes of religion (smṛti)—
The syllable ma means ‘self-asserting ego’ (the misconception of considering oneself to be a ‘doer’), and the syllable na indicates its prevention. Thus, the act of offering obeisances (namaḥ) nullifies the offerer’s independence. The soul is naturally subordinate to the Almighty, his intrinsic nature and innate function being servitude to the Supreme Lord. Therefore, all actions performed thinking, ‘I am the doer,’ should be utterly abandoned.

अहङ्कारादप्रपत्तिः—
अहङ्कारनिवृत्तानां केशवो नहि दूरगः।
अहङ्कारयुतानां हि मध्ये पर्व्वतराशयः॥५॥
ब्र: वै:

ahaṅkārād-aprapattiḥ—
ahaṅkāra-nivṛttānāṁ keśavo nahi dūragaḥ
ahaṅkāra-yutānāṁ hi madhye parvata-rāśayaḥ [5]
(Bvp)

The only obstacle to surrender is self-asserting ego—
The Supreme Lord Keśava remains in the company of persons who are free from a mundane conception of life; but there appears to be a great mountain range between the self-asserting egotists and the Lord.

अद्वयज्ञानमनाश्रितानामेव जगद्दर्शनम्—
यावत्पृथक्त्वमिदमात्मन इन्द्रियार्थ
मायाबलं भगवतो जन ईश पश्येत्।
तावन्न संसृतिरसौ प्रतिसङ्क्रमेत
व्यर्थापि दुःखनिवहं वहती क्रियार्था ॥६॥
भा: ३/९/९

advaya-jñānam anāśritānām eva jagad-darśanam—
yāvat pṛthaktvam idam ātmana indriyārtha-
māyā-balaṁ bhagavato jana īśa paśyet
tāvan na saṁsṛtir asau pratisaṅkrameta
vyarthāpi duḥkha-nivahaṁ vahatī kriyārthā [6]
(SB: 3.9.9)

Persons who do not take shelter of the One without a second, the Supreme Lord, simply loiter in the world of birth and death—
O Lord, Soul of all souls, the conditioned soul sees this universe as separate from You, and thinks it is meant for his sense enjoyment. But this is only a creation of Your deluding potency (māyā). As long as the living being clings to such an illusory separate interest, he does not give up the miserable world of action and reaction, birth and death, despite its utter meaninglessness.

तन्नित्यत्वंतदभावे आत्मनो वञ्चितत्वात्—
प्राप्यापि दुर्ल्लभतरं मानुष्यं विबुधेप्सितम् ।
यैराश्रितो न गोविन्दस्तैरात्मा वञ्चितश्चिरम् ॥७॥
ब्र: वै:

tan nityatvaṁ tad abhāve ātmano vañchitatvāt—
prāpyāpi durlabhataraṁ mānuṣyaṁ vibudhepsitam
yair āśrito na govindas tair ātmā vañchitaś chiram [7]
(Bvp)

The unsurrendered soul is perpetually deceived; thus, the state of surrender is eternal—
A birth in the human species is so valuable that it is aspired for by the demigods. Those who, despite having taken such a birth, do not take shelter of the lotus feet of Govinda—they deceive themselves perpetually.

अप्रपन्नानां जीवनवैफल्याच्च—
अशीतिंश्चतुरश्चैव लक्षांस्तान्जीवजातिषु।
भ्राम्यद्भिः पुरुषैः प्राप्य मानुष्यं जन्मपर्य्ययात् ॥८॥
तदप्यफलतां यातं तेषामात्माभिमानिनाम्।
वराकानामनाश्रित्य गोविन्दचरणद्वयम् ॥९॥
ब्र: वै:

aprapannānāṁ jīvana-vaiphalyāch cha—
aśītiṁś chaturaś chaiva lakṣāṁs tān jīva-jātiṣu
bhrāmyadbhiḥ puruṣaiḥ prāpya mānuṣyaṁ janma-paryayāt [8]
tad apy aphalatāṁ yātaṁ teṣām ātmābhimāninām
varākānām anāśritya govinda-charaṇa-dvayam [9]
(Bvp)

The utter futility of life without surrender—
After wandering throughout 8,400,000 species, the soul eventually takes a human birth. But that human birth is rendered worthless by those miserable fellows who are so proud of their bodies that they refuse to take shelter of the lotus feet of Lord Govinda.

सर्व्वाधमेष्वपि मुक्तिदातृत्वम्—
सर्व्वाचारविवर्ज्जिताः शठधियो व्रात्या जगद्वञ्चका
दम्भाहङ्कृतिपानपैशुनपराः पापान्त्यजा निष्ठुराः।
ये चान्ये धनदारपुत्रनिरताः सर्व्वाधमास्तेऽपि हि
श्रीगोविन्दपदारविन्दशरणा मुक्ता भवन्ति द्विज ॥१०॥
नारर्सिंह

sarvādhameṣv api mukti-dātṛtvam—
sarvāchāra-vivarjitāḥ śaṭha-dhiyo vrātyā jagad-vañchakā
dambhāhaṅkṛti-pāna-paiśuna-parāḥ pāpāntyajā niṣṭhurāḥ
ye chānye dhana-dāra-putra-niratāḥ sarvādhamās te ’pi hi
śrī-govinda-padāravinda-śaraṇā muktā bhavanti dvija [10]
(Nsp)

Even the lowest of men are liberated by surrender—
O twice-born, persons who are devoid of all virtuous practises, who are outcaste, rogues, deceitful, audacious, egotistic, addicted to intoxicants, hotbeds of sin, malicious, cruel-natured, grossly infatuated with son, wife, wealth, and so on—even such extremely fallen persons are liberated by surrendering unto the lotus feet of Śrī Govinda.

तन्निष्ठस्य नाधोगतिः—
परमार्थमशेषस्य जगतामादिकारणम् ।
शरण्यं शरणं यातो गोविन्दं नावसीदति ॥११॥
बृ: ना:

tan niṣṭhasya nādho-gatiḥ—
paramārtham aśeṣasya jagatām ādi kāraṇam
śaraṇyaṁ śaraṇaṁ yāto govindaṁ nāvasīdati [11]
(Bnp)

A surrendered soul never falls down—
Śrī Govinda is the origin of all the universes, the Supreme Truth, and the shelter of all. One who surrenders unto His lotus feet can never be cast asunder.

दुःखहरत्वं मनोहरत्वञ्च—
स्थितः प्रियहिते नित्यं य एव पुरुषर्षभः ।
राजंस्तव यदुश्रेष्ठो वैकुण्ठः पुरुषोत्तमः ॥१२॥
य एनं संश्रयन्तीह भक्त्या नारायणं हरिम् ।
ते तरन्तीह दुर्गाणि न मेऽत्रास्ति विचारणा ॥१३॥
महाभारत, शान्तिपर्व

duḥkha-haratvaṁ mano-haratvañ cha—
sthitaḥ priya-hite nityaṁ ya eva puruṣarṣabhaḥ
rājaṁs tava yadu-śreṣṭho vaikuṇṭhaḥ puruṣottamaḥ [12]
ya enaṁ saṁśrayantīha bhaktyā nārāyaṇaṁ harim
te tarantīha durgāṇi na me ’trāsti vichāraṇā [13]
(Mb: Śānti-parva)

Surrender unto the Supreme Lord Hari vanquishes misery and charms the heart with the Lord’s divine sweetness—
O King, what more can I say? The foremost of the Yadu dynasty, the unassailable great personality who is full of goodwill for you and always your dear friend—He is none other than the Supreme Lord Nārāyaṇ, Śrī Hari. Those who devotedly take full refuge in Him cross over this insurmountable ocean of material existence.

अभयामृतदातृत्वञ्च—
ये शङ्खचक्राब्जकरं हि शार्ङ्गिणं
खगेन्द्रकेतुं वरदं श्रियः पतिम् ।
समाश्रयन्ते भवभीतिनाशनं
तेशां भयं नास्ति विमुक्तिभाजाम् ॥१४॥
वामन

abhayāmṛta-dātṛtvañ cha—
ye śaṅkha-chakrābja-karaṁ hi śārṅgiṇaṁ
khagendra-ketuṁ varadaṁ śriyaḥ patim
samāśrayante bhava-bhīti-nāśanaṁ
teśāṁ bhayaṁ nāsti vimukti-bhājām [14]
(Vāp)

Completely vanquishing all fear, surrender bestows the life of eternal nectar—
The Lord of the Goddess of fortune bears a conchshell, disc, lotus flower, and bow, He is the master of Garuḍa, He is the vanquisher of the fear of mundane existence, and He is the bestower of all benedictions. No trace of apprehension remains for those who take refuge in Him, since they qualify for positive immortality.

सर्व्वार्थसाधकत्वम्—
संसारेऽस्मिन्महाघोरे मोहनिद्रासमाकुले ।
ये हरिं शरणं यान्ति ते कृतार्था न संशयः ॥१५॥
बृ: ना:

sarvārtha-sādhakatvam—
saṁsāre ’smin mahā-ghore moha-nidrā-samākule
ye hariṁ śaraṇaṁ yānti te kṛtārthā na saṁśayaḥ [15]
(Bnp)

A surrendered soul is successful in all endeavours—
In the dense darkness of this material world which is engulfed in ignorance and sleep, those who surrender unto the holy lotus feet of Lord Hari are successful in all their endeavours. Of this there is no doubt.

अजितेन्द्रियाणामपि शिवदत्वम्—
किं दुरापादनं तेषां पुंसामुद्दामचेतसाम् ।
यैराश्रितस्तीर्थपदश्चरणो व्यसनात्ययः ॥१६॥
भा: ३/२३/४२

ajitendriyāṇām api śiva-datvam—
kiṁ durāpādanaṁ teṣāṁ puṁsām uddāma-chetasām
yair āśritas tīrtha-padaś charaṇo vyasanātyayaḥ [16]
(SB: 3.23.42)

By surrender, even persons of uncontrolled senses attain all good fortune—
The lotus feet of Lord Hari vanquish material existence. By surrendering unto His lotus feet, nothing remains difficult to achieve, even for a person of agitated mind.

संसारक्लेशहारित्वम्—
शारीरा मानसा दिव्या वैयासे ये च मानुषाः ।
भौतिकाश्च कथं क्लेशा बाधेरन्हरिसंश्रयम् ॥१७॥
भा: ३/२२/३७

saṁsāra-kleśa-hāritvam—
śārīrā mānasā divyā vaiyāse ye cha mānuṣāḥ
bhautikāś cha kathaṁ kleśā bādheran hari-saṁśrayam [17]
(SB: 3.22.37)

All worldly suffering is vanquished for the surrendered soul—
O Vidura, how can a person who has taken shelter of the lotus feet of Śrī Hari be stricken with bodily and mental tribulation arising from the elements, other persons, or unfavourable astrological circumstances?

शरणागतानामयत्नसिद्धमेव परं पदम्—
समाश्रिता ये पदपल्लवप्लवं
महत्पदं पुण्ययशो मुरारेः ।
भवाम्बुधिर्वत्सपदं परं पदं
पदं पदं यद्विपदां न तेषाम् ॥१८॥
भा: १०/१४/५८

śaraṇāgatānām ayatna-siddham eva paraṁ padam—
samāśritā ye pada-pallava-plavaṁ
mahat-padaṁ puṇya-yaśo murāreḥ
bhavāmbudhir vatsa-padaṁ paraṁ padaṁ
padaṁ padaṁ yad vipadāṁ na teṣām [18]
(SB: 10.14.58)

The supreme abode of Lord Viṣṇu is effortlessly attainable for the surrendered souls—

This ocean of material existence is as insignificant as the water in a cow’s hoofprint to those persons who have taken full refuge in the supreme shelter—the boat of the lotus feet of Lord Śrī Kṛṣṇa, whose glories are universally sung as purity’s own self. Their destination is the Lord’s supreme abode, never this mundane abode of calamities.

सर्व्वात्माश्रितानां विवर्त्तनिवृत्तिः—
येषां स एव भगवान्दययेदनन्तः
सर्व्वात्मनाश्रितपदो यदि निर्व्यलीकम् ।
ते दुस्तरामतितरन्ति च देवमायां
नैषां ममाहमिति धीः श्वशृगालभक्ष्ये ॥१९॥
भा: २/७/४२

sarvātmāśritānāṁ vivarta-nivṛttiḥ—
yeṣāṁ sa eva bhagavān dayayed anantaḥ
sarvātmanāśrita-pado yadi nirvyalīkam
te dustarām atitaranti cha deva-māyāṁ
naiṣāṁ mamāham iti dhīḥ śva-śṛgāla-bhakṣye [19]
(SB: 2.7.42)

The illusion of bodily identification and mundane possessiveness is dispelled for the souls surrendered to the Lord in all respects—

Due to their taking shelter of His lotus feet in all respects, those persons upon whom the infinite Supreme Lord bestows His unreserved grace surpass the insurmountable illusory energy of the Lord. He does not favour those who ascribe the conceptions of ‘I and mine’ to this material body, which is food for jackals and hounds.

तदुपेक्षितानां दुःखप्रतिकारः क्षणिक एव—
बालस्य नेह शरणं पितरौ नृसिंह
नार्त्तस्य चागदमुदन्वति मज्जतो नौः ।
तप्तस्य तत्प्रतिविधिर्य इहाञ्जसेष्टस्
तावद्विभो तनुभृतां त्वदुपेक्षितानाम् ॥२०॥
भा: ७/९/१९

tad upekṣitānāṁ duḥkha-pratikāraḥ kṣaṇika eva—
bālasya neha śaraṇaṁ pitarau nṛsiṁha
nārtasya chāgadam udanvati majjato nauḥ
taptasya tat-pratividhir ya ihāñjaseṣṭas
tāvad vibho tanu-bhṛtāṁ tvad-upekṣitānām [20]
(SB: 7.9.19)

For persons devoid of a relationship with the Supreme Lord Hari, prevention of suffering cannot but be transitory—
O Nṛsiṁha, O almighty Lord, precautions and remedies are only short-lived when attempted by the suffering embodied souls who are not favoured by You. Parents are not the guardians of their child, medicine is not the cure for the diseased, and a boat is not the saviour of a man drowning in the ocean.

अनाश्रितानामसदवग्रहादेव विविधार्त्तिः—
तावद्भयं द्रविणदेहसुहृन्निमित्तं
शोकः स्पृहा परिभवो विपुलश्च लोभः ।
तावन्ममेत्यसदवग्रह आर्त्तिमूलं
यावन्न तेऽङ्घ्रिमभयं प्रवृणीत लोकः ॥२१॥
भा: ३/९/६

anāśritānām asad avagrahād eva vividhārtiḥ—
tāvad bhayaṁ draviṇa-deha-suhṛn-nimittaṁ
śokaḥ spṛhā paribhavo vipulaś cha lobhaḥ
tāvan mamety asad-avagraha ārti-mūlaṁ
yāvan na te ’ṅghrim abhayaṁ pravṛṇīta lokaḥ [21]
(SB: 3.9.6)

The various tribulations of the unsurrendered souls are simply due to their obsession with the unreal—
O Lord, as long as the people of the world do not take the safe and sound shelter of Your lotus feet, they remain full of anxiety about their wealth, their bodies, and their friends; overwhelmed with lamentation, hankering, obsession, and intense greed, they cannot obtain relief from the suffering which is deeply rooted in their imaginary conceptions of ‘I and mine’.

परिपूर्णकामो हरिरेवाश्रयणीयोऽन्यद्धेयम्—
अविस्मितं तं परिपूर्णकामं स्वेनैव लाभेन समं प्रशान्तम् ।
विनोपसर्पत्यपरं हि बालिशः श्वलाङ्गुलेनातितितर्त्ति सिन्धुम् ॥२२॥
भा: ६/९/२२

paripūrṇa-kāmo harir evāśrayaṇīyo ’nyaddheyam—
avismitaṁ taṁ paripūrṇa-kāmaṁ
svenaiva lābhena samaṁ praśāntam
vinopasarpaty aparaṁ hi bāliśaḥ
śva-lāṅgulenātititarti sindhum [22]
(SB: 6.9.22)

One should take refuge in the fully self-satisfied Supreme Lord Hari; the shelter of ‘other gods’ yields a lamentably inferior result—

Lord Kṛṣṇa is perfectly replete in everything desirable, fully self-sufficient, poised, and tranquil. Nothing can be astonishing for Him. Only a fool disregards Him to take shelter in any demigod whose propitiation may be prescribed for the accomplishment of worldly benefits. Such a person may be compared to one who seizes a dog’s tail in order to cross the ocean.

हरेरेव सर्व्वोद्धारित्वम्—
किरातहूणान्ध्रपुलिन्दपुक्कश
आभीरशुह्मा यवनाः खशादयः ।
येऽन्ये च पापा यदुपाश्रयाश्रयाः
शुध्यन्ति तस्मै प्रभविष्णवे नमः ॥२३॥
भा: २/४/११८

harer eva sarvoddhāritvam—
kirāta-hūṇāndhra-pulinda-pukkaśa-
ābhīra-śuhmā yavanāḥ khaśādayaḥ
ye ’nye cha pāpā yad-upāśrayāśrayāḥ
śudhyanti tasmai prabhaviṣṇave namaḥ [23]
(SB: 2.4.118)

Only Śrī Hari is capable of delivering the living being in all circumstances—

Persons such as those belonging to the races known as Kirāta, Hūṇa, Andhra, Pulinda, Pukkaśa, Ābhīra, Śuhma (Kaṅka), Yavana, and Khaśa—nay, persons of each and every sinful birth are perfectly purified without a doubt, by taking shelter of the devotees surrendered to Lord Viṣṇu, the Almighty. I do offer my respectful obeisances unto Him.

हरिचरणाश्रिता एव सारग्राहिणोऽन्यथा कर्म्मयोगादिभिरात्मघातित्वम्—
अथात आनन्ददुघं पदाम्बुजं
हंसाः श्रयेरन्नरविन्दलोचन ।
सुखं नु विश्वेश्वर योगकर्म्मभिस्
तन्माययामी विहता न मानिनः ॥२४॥
भा: ११/२९/३

hari-charaṇāśritā eva sāra-grāhiṇo ’nyathā karma-yogādibhir ātma-ghātitvam—
athāta ānanda-dughaṁ padāmbujaṁ
haṁsāḥ śrayerann aravinda-lochana
sukhaṁ nu viśveśvara yoga-karmabhis
tan māyayāmī vihatā na māninaḥ [24]
(SB: 11.29.3)

Only surrendered souls can properly distinguish substance from form; those who disregard Lord Hari to seek happiness on the empirical paths based on yoga and karma are simply on a suicidal course—

O lotus-eyed one, the swans (topmost pure devotees, paramahaṁsas) take refuge in Your ecstasy-yielding lotus feet. O universal Lord, those who do not accept the joy of the shelter of Your lotus feet and pursue the paths of abstract liberation and mundane acquisition—such persons are devastated by Your deluding potency.

श्रीकृष्णचरणशरणागतेः परमसाध्यत्वम्—
न नाकपृष्ठं न च सार्व्वभौमं
न पारमेष्ठ्य न रसाधिपत्यम् ।
न योगसिद्धीरपुनर्भवं वा
वाञ्छन्ति यत्पादरजः प्रपन्नाः ॥२५॥
भा: १०/१६/३७

śrī-kṛṣṇa-charaṇa-śaraṇāgateḥ parama-sādhyatvam—
na nāka-pṛṣṭhaṁ na cha sārva-bhaumaṁ
na pārameṣṭhyaṁ na rasādhipatyam
na yoga-siddhīr apunar-bhavaṁ vā
vāñchhanti yat pāda-rajaḥ prapannāḥ [25]
(SB: 10.16.37)

Full refuge in the lotus feet of Śrī Kṛṣṇa is the supreme objective—
Those souls who have taken refuge in the dust of Your lotus feet have no desire to attain heaven, universal dominion, the post of Lord Brahmā, sovereignty over the earth, yogic perfections, or liberation.

हरिप्रपन्नानामन्यनिस्तारसामर्थ्यमात्मारामाणामपि हरिपदप्रपत्तिश्च—
यत्पादसंश्रयाः सूत मुनयः प्रशमायनाः ।
सद्यः पुनन्त्युपस्पृष्टाः स्वर्धुन्यापोऽनुसेवया ॥२६॥
भा: १/१/१५

hari-prapannānām anya-nistāra-sāmarthyam-ātmārāmāṇām api hari-pada-prapattiś cha—
yat pāda-saṁśrayāḥ sūta munayaḥ praśamāyanāḥ
sadyaḥ punanty upaspṛṣṭāḥ svardhuny-āpo ’nusevayā [26]
(SB: 1.1.15)

Souls surrendered unto the lotus feet of the Lord Hari are competent to deliver others, and the fully self-satisfied souls also surrender to the Lord’s lotus feet—
The slightest association with the supremely tranquil sages who have surrendered unto the lotus feet of the Lord purifies the people of the world; but the River Gaṅgā purifies only those who bathe in it.

श्रीकृष्णैकशरणा नैव विधिकिङ्कराः—
देवर्षिभूताप्तनृणां पितॄणां
न किङ्करो नायमृणी च राजन् ।
सर्व्वात्मना यः शरणं शरण्यं
गतो मुकुन्दं परिहृत्य कर्त्तम् ॥२७॥
भा: ११/५/४१

śrī-kṛṣṇaika-śaraṇā naiva vidhi-kiṅkarāḥ—
devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ
na kiṅkaro nāyam ṛṇī cha rājan
sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ
gato mukundaṁ parihṛtya kartam [27]
(SB: 11.5.41)

Those souls who have exclusively surrendered unto Kṛṣṇa are not subservient to scriptural injunctions and prohibitions—
O King, one who abandons all worldly obligations and wholeheartedly surrenders unto Mukunda, the exclusive shelter of all beings in every respect—such a person is no longer indebted to the demigods, sages, other life-forms, friends and relatives, mankind, and ancestors.

तदनुगृहीता वेदधर्म्मातीता एव—
यदा यस्यानुगृह्णाति भगवानात्मभावितः ।
स जहाति मतिं लोके वेदे च परिनिष्ठिताम् ॥२८॥
भा: ४/२९/४५

tad anugṛhītā veda-dharmātītā eva—
yadā yasyānugṛhṇāti bhagavān ātma-bhāvitaḥ
sa jahāti matiṁ loke vede cha pariniṣṭhitām [28]
(SB: 4.29.45)

The recipients of the Lord’s mercy are transcendental to Vedic religiosity—
Because of the intense love of His surrendered soul, the Supreme Lord bestows His grace upon that devotee by ushering divine inspiration into his heart. Such a devotee then abandons the preoccupation with adhering to worldly obligations and Vedic religiosity.

श्रीकृष्णस्वरूपमेव परमाश्रयपदम्—
दशमे दशमं लक्ष्यमाश्रिताश्रयविग्रहम् ।
श्रीकृष्णाख्यं परं धाम जगद्धाम नमामि तत् ॥२९॥
भावार्थदीपिका, भा: १०/१/१

śrī-kṛṣṇa-svarūpam eva paramāśraya-padam—
daśame daśamaṁ lakṣyam āśritāśraya-vigraham
śrī-kṛṣṇākhyaṁ paraṁ dhāma jagad-dhāma namāmi tat [29]
(Bhāvārtha-dīpikā, SB: 10.1.1)

As the epitome of divine ecstasy (rasa), the Supreme Lord’s original form—Kṛṣṇa—is the highest refuge—
In the tenth canto of Śrīmad Bhāgavatam, Śrī Kṛṣṇa has been distinguished as the embodiment of shelter for the surrendered souls. I bow down unto that supreme refuge of the universe, who is known as ‘Kṛṣṇa’.

श्रीमन्महाप्रभोः पदाश्रयमाहात्म्यम्—
ध्येयं सदा परिभवघ्नमभीष्टदोहं
तीर्थास्पदं शिवविरिञ्चिनुतं शरण्यम् ।
भृत्यार्त्तिहं प्रणतपाल भवाब्धिपोतं
वन्दे महापुरुष ते चरणारविन्दम् ॥३०॥
भा: ११/५/३३

śrīman-mahāprabhoḥ padāśraya-māhātmyam—
dhyeyaṁ sadā paribhava-ghnam abhīṣṭa-dohaṁ
tīrthāspadaṁ śiva-viriñchi-nutaṁ śaraṇyam
bhṛtyārti-haṁ praṇata-pāla-bhavābdhi-potaṁ
vande mahā-puruṣa te charaṇāravindam [30]
(SB: 11.5.33)

The matchless, unsurpassable gift of surrender unto the lotus feet of Lord Śrī Chaitanya Mahāprabhu, the golden Avatār who enacts His Pastimes as a great devotee—
O guardian of the surrendered, O great personality (the Supreme Personality of Godhead Himself, who enacts His divine Pastimes as a pure devotee [mahābhāgavat]), You alone are the reality to be constantly meditated upon by the pure souls. You are the destroyer of the soul’s illusion, You are the divine wish-fulfilling tree, the refuge of all devotees. Worshippable by Śiva and Viriñchi (Sadāśiva in the form of Śrī Advaita Āchārya, and Brahmā in the form of Haridās Ṭhākur), You are the shelter of all and everything, and You are the dispeller of Your devotee’s suffering which originates in offences to the Holy Name (Nāmāparādh). You are the only boat for crossing the ocean of this material world of suffering. I do worship Your holy lotus feet.

श्रीचैतन्यचरणशरणे चिदेकरसविलासलाभः—
संसारसिन्धुतरणे हृदयं यदि स्यात्
सङ्कीर्त्तनामृतरसे रमते मनश्चेत् ।
प्रेमाम्बुधौ विहरणे यदि चित्तवृत्तिश्
चैतन्यचन्द्रचरणे शरणं प्रयातु ॥३१॥
चैतन्यचन्द्रामृत ८/९३

śrī-chaitanya-charaṇa-śaraṇe chid-eka-rasa-vilāsa-lābhaḥ—
saṁsāra-sindhu-taraṇe hṛdayaṁ yadi syāt
saṅkīrtanāmṛta-rase ramate manaś chet
premāmbudhau viharaṇe yadi chitta-vṛttiś
chaitanya-chandra-charaṇe śaraṇaṁ prayātu [31]
(Ccd: 93)

The souls surrendered unto the lotus feet of Śrī Chaitanyadev bathe in the ocean of divine love—
If you have a desire to cross the ocean of material existence, an aspiration to taste the ecstasy of the nectarean congregational chanting of the Holy Names (saṅkīrtan), and a longing to sport in the ocean of divine love—then please surrender unto the lotus feet of Śrī Chaitanyachandra.

षड्विधा शरणागतिः—
आनुकूल्यस्य सङ्कल्पः प्रातिकूल्यविवर्ज्जनम् ।
रक्षिष्यतीति विश्वासो गोप्तृत्वे वरणं तथा ।
आत्मनिक्षेपकार्पण्ये षड्विधा शरणागतिः ॥३२॥
वैष्णवतन्त्र

ṣaḍ-vidhā-śaraṇāgatiḥ—
ānukūlyasya-saṅkalpaḥ prātikūlya-vivarjanam
rakṣiṣyatīti viśvāso goptṛtve varaṇaṁ tathā
ātma-nikṣepa-kārpaṇye ṣaḍ-vidhā śaraṇāgatiḥ [32]
(Vt)

Six divisions of surrender—
Acceptance of the favourable, rejection of the unfavourable, the faith that ‘He will surely protect me’, embracing the Lord’s guardianship, complete dependence on Him, and the perception of one’s utter helplessness without Him—these six are the essential limbs of exclusive surrender to the Lord (śaraṇāgati).

सा च कायमनोवाक्यैः साध्या—
तवास्मीति वदन्वाचा तथैव मनसा विदन् ।
तत्स्थानमाश्रितस्तन्वा मोदते शरणागतः ॥३३॥
वैष्णवतन्त्र

sā cha kāya-mano-vākyaiḥ sādhyā—
tavāsmīti vadan vāchā tathaiva manasā vidan
tat sthānam āśritas tanvā modate śaraṇāgataḥ [33]
(Vt)

Śaraṇāgati should be practised in thought, word, and deed—
By his power of speech, the surrendered soul declares, ‘I am Yours’; in his thoughts, he knows the same; and in person, he takes refuge in the Lord’s holy abode. In this way the surrendered soul passes his life, his heart filled with joy.

इति श्रीप्रपन्नजीवनामृते
श्रीशास्त्रवचनामृतं
नाम द्वितीयोऽध्यायः ।

iti śrī-prapanna-jīvanāmṛte
śrī-śāstra-vachanāmṛtaṁ
nāma dvitīyo ’dhyāyaḥ
thus ends the second chapter
The Nectar of Scriptural Word
in
Life-Nectar of the Surrendered Souls
Positive and Progressive Immortality

तृतीयोऽध्यायः
Chapter Three

श्रीभक्तवचनामृतम्
Śrī Bhakta-vachanāmṛtam
Words of Nectar from the Devotees

आनुकूल्यस्य सङ्कल्पः
Ānukūlyasya Saṅkalpaḥ
Acceptance of the Favourable

कृष्णकार्ष्णगसद्भक्तिप्रपन्नत्वानुकूलके ।
कृत्यत्वनिश्चयश्चानुकूल्यसङ्कल्प उच्यते ॥१॥

kṛṣṇa-kārṣṇaga-sad-bhakti-prapannatvānukūlake
kṛtyatva-niśchayaś chānukūlya-saṅkalpa uchyate [1]

Everything should be done that encourages the service of Śrī Kṛṣṇa and His devotee, and whatever is conducive to the state of exclusive surrender must be executed: such a firm conviction is called ānukūlyasya-saṅkalpaḥ—acceptance of the favourable.

श्रीकृष्णसङ्कीर्त्तनमेव तत्पदाश्रितानां परमानुकूलम्—
चेतोदर्पणमार्ज्जनं भवमहादावाग्निनिर्व्वापणं
श्रेयःकैरवचन्द्रिकावितरणं विद्यावधूजीवनम्।
आनन्दाम्बुधिवर्द्धनं प्रतिपदं पूर्णामृतास्वादनं
सर्व्वात्मस्नपनं परं विजयते श्रीकृष्णसङ्कीर्त्तनम् ॥२॥
श्रीश्रीभगवतश्चैतन्यचन्द्रस्य

śrī-kṛṣṇa-saṅkīrtanam eva tat padāśritānāṁ paramānukūlam—
cheto-darpaṇa-mārjanaṁ bhava-mahādāvāgni-nirvāpaṇaṁ
śreyaḥ-kairava-chandrikā-vitaraṇaṁ vidyā-vadhū-jīvanam
ānandāmbudhi-vardhanaṁ-prati-padaṁ pūrṇāmṛtāsvādanaṁ
sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam [2]
(Śrī-Śrī-Bhagavataś-Chaitanyachandrasya)

Of everything favourable, Hari-saṅkīrtan performed by souls surrendered unto the lotus feet of Lord Hari is paramount—
May the Śrī Kṛṣṇa-saṅkīrtan be all-victorious in its pristine glory! This congregational chanting of the Holy Names of the Lord cleanses the looking-glass of consciousness, extinguishes the raging forest fire of material existence, and spreads the benediction moon-rays that cause the lotus of the heart to bloom. This chanting is the life and soul of divine consorthood. Expanding the ocean of pure ecstasy, it is the flavour of full nectar at every moment, bathing and cooling the entire self.
—the Supreme Lord Śrī Chaitanyachandra

तत्र सम्पत्तिचतुष्टयं परमानुकूलम्—
तृणादपि सुनीचेन तरोरपि सहिष्णुना।
अमानिना मानदेन कीर्त्तनीयः सदा हरिः ॥३॥
श्रीश्रीभगवतश्चैतन्यचन्द्रस्य

tatra sampatti-chatuṣṭayaṁ paramānukūlam—
tṛṇād api sunīchena taror api sahiṣṇunā
amāninā mānadena kīrtanīyaḥ sadā hariḥ [3]
(Śrī-Śrī-Bhagavataś-Chaitanyachandrasya)

These four jewels are accepted as the greatest treasure favourable to the performance of Hari-kīrtan—
One who knows himself more insignificant than a blade of grass, who is as forbearing as a tree, and who gives due honour to others without desiring it for himself, is qualified to sing the glories of Lord Hari constantly.
—the Supreme Lord Śrī Chaitanyachandra

कार्ष्णानामधिकारानुरूपा सेवैव भजनानुकूला—
कृष्णेति यस्य गिरि तं मनसाद्रियेत
दीक्षास्ति चेत्प्रणतिभिश्च भजन्तमीशम्।
शुश्रूषया भजनविज्ञमनन्यमन्य
निन्दादिशून्यहृदमिप्सितसङ्गलब्ध्या ॥४॥
श्रीरूपपादानां

kārṣṇānām adhikārānurūpā sevaiva bhajanānukūlā—
kṛṣṇeti yasya giri taṁ manasādriyeta
dīkṣāsti chet praṇatibhiś cha bhajantam īśam
śuśrūṣayā bhajana-vijñam ananyam anya-
nindādi-śūnya-hṛdam īpsita-saṅga-labdhyā [4]1
(Śrī-Rūpapādānāṁ)
—Śrī Rūpa Goswāmī

To render service to the devotees according to their respective qualifications is conducive to pure devotion—

কৃষ্ণসহ কৃষ্ণনাম অভিন্ন জানিয়া ।
অপ্রাকৃত একমাত্র সাধন মানিয়া ॥
যেই নাম লয়, নামে দীক্ষিত হইয়া ।
আদর করিবে মনে স্বগোষ্ঠী জানিয়া ॥
নামের ভজনে যেই কৃষ্ণসেবা করে ।
অপ্রাকৃত ব্রজে বসি’ সর্ব্বদা অন্তরে ॥
মধ্যম বৈষ্ণব জানি ধর তার পায় ।
আনুগত্য কর তার মনে আর কায় ॥
নামের ভজনে যেই স্বরূপ লভিয়া ।
অন্য বস্তু নাহি দেখে কৃষ্ণ তেয়াগিয়া ॥
কৃষ্ণেতর সম্বন্ধ না পাইয়া জগতে ।
সর্ব্বজনে সমবুদ্ধি করে কৃষ্ণব্রতে ॥
তাদৃশ ভজনবিজ্ঞে জানিয়া অভীষ্ট ।
কায়মনোবাক্যে সেব হইয়া নিবিষ্ট ॥
শুশ্রূষা করিবে তাঁরে সর্ব্বতোভাবেতে ।
কৃষ্ণের চরণ লাভ হয় তাঁহা হইতে ॥
(শ্রীল ভক্তিসিদ্ধান্ত সরস্বতী ঠাকুর)

kṛṣṇa saha kṛṣṇa-nāma abhinna jāniyā
aprākṛta eka-mātra sādhana māniyā
yei nāma laya, nāme dīkṣita haiyā
ādara karibe mane sva-goṣṭhī jāniyā
nāmera bhajane yei kṛṣṇa-sevā kare
aprākṛta vraje vasi’ sarvadā antare
madhyama vaiṣṇava jāni’ dhara tāra pāya
ānugatya kara tāra mane āra kāya
nāmera bhajane yei svarūpa labhiyā
anya vastu nāhi dekhe kṛṣṇa teyāgiyā
kṛṣṇetara sambandha nā pāiyā jagate
sarva-jane sama-buddhi kare kṛṣṇa-vrate
tādṛśa bhajana-vijñe jāniyā abhīṣṭa
kāya-mano-vākye seva’ haiyā niviṣṭa
śuśrūṣā karibe tāṅre sarvatobhāvete
kṛṣṇera charaṇa lābha haya tā̐hā haite
(Śrīla Bhakti Siddhānta Saraswatī Ṭhākur)
Knowing Kṛṣṇa and His Name to be identical truth,
one embraces exclusively the Holy Name’s path;
and thus who is initiated into chanting the Name properly
should be mentally respected as a member of the family.
And he who serves Kṛṣṇa by constant worship of the Name,
within his heart e’er residing at Śrī Vṛndāvan Dhām—
know him an intermediate devotee, make obeisance at his feet
and keep him as a faithful friend in your thought and deed.
And who, by internal service to the Name, knows his divine identity,
sees Kṛṣṇa, only Kṛṣṇa in every form and entity;
seeing nothing separate from Kṛṣṇa in the entire creation,
he sees all souls equally serving Kṛṣṇa’s predilection—
know such a veteran votary most honoured and most cherished,
serve him in thought, word, and deed, with heart’s fulfilment relished:
with obeisance, inquiry, service, him in all respects entreat—
by the grace of such a great soul we can reach Lord Kṛṣṇa’s feet.
(Bengali verse translation of instructions to an intermediate devotee)

उत्साहादिगुणा अनुकूलत्वादादरणीयाः—
उत्साहान्निश्चयाद्धैर्य्यात्तत्तत्कर्म्मप्रवर्त्तनात् ।
सङ्गत्यागात्सतोवृत्तेः षड्भिर्भक्तिः प्रसिद्ध्यति ॥५॥
श्रीरूपपादानां

utsāhādi-guṇā anukūlatvād ādaraṇīyāḥ—
utsāhān niśchayād dhairyāt tat tat karma-pravartanāt
saṅga-tyāgāt sato vṛtteḥ ṣaḍbhir bhaktiḥ prasiddhyati [5]2
(Śrī-Rūpapādānāṁ)
Because of their favourability, the six qualities beginning with enthusiasm should be honoured—
—Śrī Rūpa Goswāmī

ভজনে উৎসাহ যার ভিতরে বাহিরে ।
সুদুর্ল্লভ কৃষ্ণভক্তি পাবে ধীরে ধীরে ॥
কৃষ্ণভক্তি প্রতি যার বিশ্বাস নিশ্চয ।
শ্রদ্ধাবান্ ভক্তিমান্ জন সেই হয ॥
কৃষ্ণসেবা না পাইয়া ধীরভাবে যেই ।
ভক্তির সাধন করে ভক্তিমান্ সেই ॥
যাহাতে কৃষ্ণের সেবা কৃষ্ণের সন্তোষ ।
সেই কর্ম্মে ব্রতী সদা না করযে রোষ ॥
কৃষ্ণের অভক্ত-জন-সঙ্গ পরিহরি’ ।
ভক্তিমান্ ভক্তসঙ্গে সদা ভজে হরি ॥
কৃষ্ণভক্ত যাহা করে তদনুসরণে ।
ভক্তিমান্ আচরয় জীবনে মরণে ॥
এই চয় জন হয় ভক্তি অধিকারী ।
বিশ্বের মঙ্গল করে ভক্তি পরচারি ॥৫॥
(শ্রীল ভক্তিসিদ্ধান্ত সরস্বতী ঠাকুর)

bhajane utsāha yāra bhitare bāhire
sudurlabha kṛṣṇa-bhakti pābe dhīre dhīre
kṛṣṇa-bhakti prati yāra viśvāsa niśchaya
śraddhāvān bhaktimān jana sei haya
kṛṣṇa-sevā nā pāiyā dhīra-bhāve yei
bhaktira sādhana kare bhaktimān sei
yāhāte kṛṣṇera sevā kṛṣṇera santoṣa
sei karme vratī sadā nā karaye roṣa
kṛṣṇera abhakta-jana-saṅga parihari’
bhaktimān bhakta-saṅge sadā bhaje hari
kṛṣṇa-bhakta yāhā kare tad anusaraṇe
bhaktimān ācharaya jīvane maraṇe
ei chaya jana haya bhakti adhikārī
viśvera-maṅgala kare bhakti parachāri
(Śrīla Bhakti Siddhānta Saraswatī Ṭhākur)
Within, without, he who serves with (i) enthusiasm
will gradually attain to the rarest pure devotion.
In devotion to Lord Kṛṣṇa, one who has (ii) firm faith
is a person loyal and devoted on the path.
And if Śrī Kṛṣṇa’s service he fails to attain,
yet practises with (iii) patience—devout is such a man.
(iv) That which serves Lord Kṛṣṇa, for only Kṛṣṇa’s pleasure,
in such action, the devotee can never feel anger.
(v) Abandoning the company of the non-devotee,
ever with devotees, the devout serve Śrī Hari.
(vi) Following the pure devotees’ direction on the path,
the true devout practise, as a matter of life and death.
Who follow these six qualities qualify for pure devotion—
they purify the universe by their preaching mission.
(Bengali verse translation)

युक्तवैराग्यमेवानुकूलम्—
यावता स्यात्स्वनिर्व्वाहः स्वीकुर्य्यात्तावदर्थवित् ।
आधिक्ये न्यूनतायाञ्च च्यवते परमार्थतः ॥६॥
श्रीव्यासपादानां

yukta-vairāgyam evānukūlam—
yāvatā syāt sva-nirvāhaḥ svīkuryāt tāvad arthavit
ādhikye nyūnatāyāñ cha chyavate paramārthataḥ [6]
(Śrī-Vyāsapādānāṁ)

Only renunciation in devotion (yuktā-vairāgya) is favourable—
A person with genuine insight will accept only as much facility as needed to fulfil his personal necessity. Over- or under-acceptance of one’s due measure may cause a fall from spiritual practises.
—Śrī Vyāsadev

तत्र कृष्णसम्बन्धस्यैव प्राधान्यम्—
त्वयोपभुक्तस्रग्गन्धवासोऽलङ्कारचर्च्चिताः ।
उच्छिष्टभोजिनो दासास्तव मायां जयेम हि ॥७॥
श्रीमदुद्धवस्य

tatra kṛṣṇa-sambandhasyaiva prādhānyam—
tvayopabhukta-srag-gandha-vāso ’laṅkāra-charchitāḥ
uchchhiṣṭa-bhojino dāsās tava māyāṁ jayema hi [7]
(Śrīmad-Uddhavasya)

Within renunciation in devotion (yukta-vairāgya), the foremost principle is to see everything in relationship to Lord Kṛṣṇa (Kṛṣṇa-sambandha-jñān)—
Adorned with the articles that have been offered to You, such as garlands, fragrant clothing, and ornaments, we, Your personal servitors who partake of Your holy remnants alone, will certainly be able to conquer Your illusory energy (māyā).
—Śrīmad Uddhava

सर्व्वथा हरिस्मृतिरक्षणमेव तात्पर्य्यम्—
अलब्धे वा विनष्टे वा भक्ष्याच्छादनसाधने ।
अविक्लव-मतिर्भूत्वा हरिमेव धिया स्मरेत् ॥८॥
श्रीव्यासपादानां

sarvathā hari-smṛti-rakṣaṇam eva tātparyam—
alabdhe vā vinaṣṭe vā bhakṣyāchchhādana-sādhane
aviklava-matir bhūtvā harim eva dhiyā smaret [8]
(Śrī-Vyāsapādānāṁ)

The fundamental objective is to maintain constant remembrance of Śrī Hari in every time, place and circumstance—
If persons engaged in the devotional service of Lord Hari are unable to obtain food and shelter despite their attempts, or if their acquisitions are lost or destroyed, they should, without anxiety, absorb their hearts deeply in the thought of Lord Hari.
—Śrī Vyāsadev

सर्व्वत्र तदनुकम्पा दर्शनादेव तत्सिद्धिः—
तत्तेऽनुकम्पां सुसमीक्षमाणो
भुञ्जान एवात्मकृतं विपाकम् ।
हृद्वाग्वपुर्भिर्विदधन्नमस्ते
जीवेत यो मुक्तिपदे स दायभाक् ॥९॥
श्रीब्रह्मणः

sarvatra tad anukampā darśanād eva tat-siddhiḥ—
tat te ’nukampāṁ susamīkṣamāṇo
bhuñjāna evātma-kṛtaṁ vipākam
hṛd-vāg-vapurbhir vidadhan namas te
jīveta yo mukti-pade sa dāya-bhāk [9]
(Śrī-Brahmaṇaḥ)

This is accomplished only when one can see the grace of the Supreme Lord in every situation—
One who, in the hope of achieving Your grace, goes on enduring the inauspicious fruit of his own karma, and passes his days practising devotion unto You in every thought, word, and deed—such a person is heir to the land of freedom: he attains to the plane of positive immortality.
—Lord Brahmā

साधुसङ्गात्सर्व्वमेव सुलभम्—
तुलयाम लवेनापि न स्वर्गं नापुनर्भवम् ।
भगवत्सङ्गिसङ्गस्य मर्त्त्यानां किमुताशिषः ॥१०॥
श्रीशौनकादीनां

sādhu-saṅgāt sarvam eva sulabham—
tulayāma lavenāpi na svargaṁ nāpunar-bhavam
bhagavat-saṅgi-saṅgasya martyānāṁ kim utāśiṣaḥ [10]
(Śrī-Śaunakādīnāṁ)

Only by the association of pure devotees (sādhu-saṅga) is everything happily achieved—
The attainment of heaven or liberation cannot even slightly compare with the immeasurable fortune gained by the association of an associate of the Supreme Lord. What, then, can be said of the petty dominion and assets of mortal men?
—the sages of Naimiṣāraṇya, headed by Śaunaka Ṛṣi

गुरुपदाश्रय एव मुख्यः—
तस्माद्गुरुं प्रपद्येत जिज्ञासुः श्रेयः उत्तमम् ।
शाब्दे परे च निष्णातं ब्रह्मण्युपशमाश्रयम् ॥११॥
श्रीप्रबुद्धस्य

guru-padāśraya eva mukhyaḥ—
tasmād guruṁ prapadyeta jijñāsuḥ śreyaḥ uttamam
śābde pare cha niṣṇātaṁ brahmaṇy upaśamāśrayam [11]
(Śrī-Prabuddhasya)

Of all sādhu-saṅga, the foremost is the service of the lotus feet of the bona fide Spiritual Master or Sad-guru—
Thus, a person in search of the ultimate good should surrender to the Guru who knows well the Vedic scriptures (Śabda-brahma) and the Supreme Absolute Lord (Parabrahma), and for whom the mundane world holds no charm whatsoever.
—Śrī Prabuddha

तत्र शिक्षासेवाफलाप्तिश्च—
तत्र भागवतान्धर्म्मान्शिक्षेद्गुर्व्वात्मदैवतः ।
अमाययानुवृत्त्या यैस्तुष्येदात्मात्मदो हरिः ॥१२॥
श्रीप्रबुद्धस्य

tatra śikṣā-sevā-phalāptiś cha—
tatra bhāgavatān dharmān śikṣed gurvātma-daivataḥ
amāyayānuvṛttyā yais-tuṣyed ātmātmado hariḥ [12]
(Śrī-Prabuddhasya)

At the lotus feet of that Sad-guru, divine relationship, practise, and objective (sambandha, abhidheya, and prayojan) are all achieved—
Those divine practises of pure devotional service that please the self-giving Śrī Hari (who gives Himself to His devotees) will be learned by continuously serving such a Guru with full sincerity, knowing him to be one’s dearmost well-wishing friend and the supremely worshipful embodiment of Śrī Hari.
—Śrī Prabuddha

तदीयाराधनं परमफलदम्—
मज्जन्मनः फलमिदं मधुकैटभारे
मत्प्रार्थनीय मदनुग्रह एष एव ।
त्वद्भृत्यभृत्यपरिचारकभृत्यभृत्यभृत्यस्य
भृत्यमिति मां स्मर लोकनाथ ॥१३॥
श्रीकुलशेखरस्य

tadīyārādhanaṁ parama-phaladam—
maj-janmanaḥ phalam idaṁ madhu-kaiṭabhāre
mat prārthanīya mad anugraha eṣa eva
tvad bhṛtya-bhṛtya-parichāraka-bhṛtya-bhṛtya-
bhṛtyasya bhṛtyam iti māṁ smara lokanātha [13]
(Śrī-Kulaśekharasya)

Devotional service rendered to the devotee bestows the highest fruit—
O Supreme Lord of all beings, O slayer of the demons Madhu and Kaiṭabha, this is the purpose of my life, this is my prayer, and this is Your grace—that You will remember me as Your servant, a servant of a servant of a Vaiṣṇava, a servant of a servant of such a servant of a servant of a Vaiṣṇava, and a servant of a servant of the servant of a servant of a Vaiṣṇava’s servant’s servant.
—Śrī Kulaśekhar

तदीयसेवनं न हि तुच्छम्—
ज्ञानावलम्बकाः केचित्केचित्कर्म्मावलम्बकाः।
वयं तु हरिदासानां पादत्राणावलम्बकाः ॥१४॥
श्रीदेशिकाचार्य्यस्य

tadīya-sevanaṁ na hi tuchchham—
jñānāvalambakāḥ kechit kechit karmāvalambakāḥ
vayaṁ tu hari-dāsānāṁ pādatrāṇāvalambakāḥ [14]
(Śrī-Deśikāchāryasya)

Service to the Lord’s devotee is not a trifling matter—
Some people take shelter in the path of action (karma) while others take shelter in the path of knowledge (jñān). But as far as we are concerned, we have chosen the sandals of the servants of Lord Hari as the only refuge.
—Śrī Deśika Āchārya

अस्मादनन्यनिष्ठा—
त्यजन्तु बान्धवाः सर्व्वे निन्दन्तु गुरवो जनाः ।
तथापि परमानन्दो गोविन्दो मम जीवनम् ॥१५॥
श्रीकुलशेखरस्य

asmād ananya-niṣṭhā—
tyajantu bāndhavāḥ sarve nindantu guravo janāḥ
tathāpi paramānando govindo mama jīvanam [15]
(Śrī-Kulaśekharasya)

Exclusive dedication is born from service to the devotees—
My friends may forsake me and my (traditional) teachers may denounce me, but the light of my life will always be Śrī Govinda, the personification of divine ecstasy.
—Śrī Kulaśekhar

अप्राकृतरत्युदयश्च—
यत्तद्वदन्तु शास्त्राणि यत्तद्व्याख्यान्तु तार्किकाः ।
जीवनं मम चैतन्य पादाम्भोजसुधैव तु ॥१६॥
श्रीप्रबोधानन्दपादानां

aprākṛta-raty-udayaś cha—
yat tad vadantu śāstrāṇi yat tad vyākhyāntu tārkikāḥ
jīvanaṁ mama chaitanya-pādāmbhoja-sudhaiva tu [16]
(Śrī-Prabodhānandapādānāṁ)

Supramundane attachment also develops—
The scriptures may say whatever they have to say (in their various areas of jurisdiction), and the expert logicians may interpret them as they wish. But as far as I am concerned, the sweet nectar of the lotus feet of Śrī Chaitanyachandra is my life and soul.
—Śrī Prabodhānanda Saraswatī

साध्यसेवासङ्कल्पः—
भवन्तमेवानुचरन्निरन्तरः
प्रशान्तनिःशेषमनोरथान्तरः।
कदाहमैकान्तिकनित्यकिङ्करः
प्रहर्षयिष्यामि सनाथजीवितम् ॥१७॥
श्रीय़ामुनाचार्य्यस्य

sādhya-sevā-saṅkalpaḥ—
bhavantam evānucharan nirantaraḥ
praśānta-niḥśeṣa-mano-rathāntaraḥ
kadāham aikāntika-nitya-kiṅkaraḥ
praharṣayiṣyāmi sanātha-jīvitam [17]
(Śrī-Yāmunāchāryasya)

An earnest aspiration to achieve perfection in devotional service—
When will I bloom in a life of servitude as Your eternal devotee, my heart pacified due to all other desires being consumed by engagement in Your uninterrupted service?
—Śrī Yāmun Āchārya

परिकरसिद्धेराकाङ्क्षा—
सकृत्त्वदाकारविलोकनाशया
तृणीकृतानुत्तमभुक्तिमुक्तिभिः ।
महात्मभिर्मामवलोक्यतां नय
क्षणेऽपि ते यद्विरहोऽति दुःसहः ॥१८॥
श्रीयामुनाचार्य्यस्य

parikara-siddher-ākāṅkṣā—
sakṛt tvad ākāra vilokanāśayā
tṛṇī-kṛtānuttama-bhukti-muktibhiḥ
mahātmabhir mām avalokyatāṁ naya
kṣaṇe ’pi te yad viraho ’ti duḥsahaḥ [18]
(Śrī-Yāmunāchāryasya)

The aspiration to attain to the perfection of becoming an associate servitor of the Lord—
O my Lord, please lead me into the glance of those great devotees who, in their heart’s aspiration to only once behold Your divine form, consider sense enjoyment and liberation to be like straw, and whose separation is unbearable for even You.
—Śrī Yāmun Āchārya

निरुपाधिकभक्तिस्वरूपोपलब्धिः—
भक्तिस्त्वयि स्थिरतरा भगवन्यदि स्याद्
दैवेन नः फलति दिव्यकिशोरमूर्त्तिः ।
मुक्तिः स्वयं मुकुलिताञ्जलि सेवतेऽस्मान्
धर्म्मार्थकामगतयः समयप्रतीक्षाः ॥१९॥
श्रीबिल्वमङ्गलस्य

nirupādhika-bhakti-svarūpopalabdhiḥ—
bhaktis tvayi sthiratarā bhagavan yadi syād
daivena naḥ phalati divya-kiśora-mūrtiḥ
muktiḥ svayaṁ mukulitāñjali sevate ’smān
dharmārtha-kāma-gatayaḥ samaya-pratīkṣāḥ [19]
(Śrī-Bilvamaṅgalasya)

The realisation of the nature of unconditional devotion—
O Supreme Lord, if our devotion for You were more steadfast, Your adolescent form would naturally arise (appear) within our hearts. Then (there would not be the slightest necessity to pray for the triple pursuits of religiosity, gain, and sensual desire [dharma, artha, kāma], and their negation in the form of liberation [mukti], because) mukti will personally attend us (as a concomitant subsidiary fruit of devotion, in the form of deliverance from ignorance), her hands cupped in prayer (like a preordained maidservant); and the fruits of bhukti (transitory pleasure culminating in attainment of heaven) will eagerly await their orders (from us, should any necessity arise for them in the service of Your lotus feet).
—Śrī Bilvamaṅgal Ṭhākur

व्रजरसश्रेष्ठत्वम्—
श्रुतिमपरे स्मृतिमितरे भारतमन्ये भजन्तु भवभीताः ।
अहमिह नन्दं वन्दे यस्यालिन्दे परं ब्रह्म ॥२०॥
श्रीरघुपत्युपाध्यायस्य

vraja-rasa-śreṣṭhatvam—
śrutim apare smṛtim itare
bhāratam anye bhajantu bhava-bhītāḥ
aham iha nandaṁ vande
yasyālinde paraṁ brahma [20]
(Śrī-Raghupati-Upādhyāyasya)

The superexcellence of devotion in the mood of Vṛndāvan—
Of persons afraid of material existence, some worship the śruti scriptures (Vedas), some worship the sṁrti scriptures (supplementary religious codes), and others worship the Mahābhārata. But as far as I am concerned, I worship Śrī Nanda Mahārāj, in whose courtyard the Supreme Absolute Truth is playing.
—Śrī Raghupati Upādhyāya

तत्र भजनपद्धतिः—
तन्नामरूपचरितादिसुकीर्त्तनानु
स्मृत्योः क्रमेण रसनामनसी नियोज्य ।
तिष्ठन्व्रजे तदनुरागिजनानुगामी
कालं नयेदखिलमित्युपदेशसारः ॥२१॥
श्रीरूपपादानां

tatra bhajana-paddhatiḥ—
tan-nāma-rūpa-charitādi-sukīrtanānu-
smṛtyoḥ krameṇa rasanā-manasī niyojya
tiṣṭhan vraje tad anurāgi-janānugāmī
kālaṁ nayed akhilam ity upadeśa-sāraḥ [21]
(Śrī-Rūpapādānāṁ)
—Śrī Rūpa Goswāmī

The path to devotion in the Vṛndāvan conception—

কৃষ্ণ নাম, রূপ, গুণ, লীলা চতুষ্টয় ।
গুরুমুখে শুনিলেই কীর্ত্তন উদয় ॥
কীর্ত্তিত হইলে ক্রমে স্মরণাঙ্গ পায় ।
কীর্ত্তন স্মরণকালে ক্রমপথে ধায় ॥
জাতরুচি-জন জিহ্বা মন মিলাইয়া ।
কৃষ্ণ-অনুরাগ ব্রজজনানুস্মরিয়া ॥
নিরন্তর ব্রজবাস মানস ভজন ।
এই উপদেশ-সার করহ গ্রহণ ॥২১॥
(শ্রীল ভক্তিসিদ্ধান্ত সরস্বতী ঠাকুর)

kṛṣṇa nāma-rūpa-guṇa-līlā chatuṣṭaya
guru-mukhe śunilei kīrtana udaya
kīrtita haile krame smaraṇāṅga pāya
kīrtana smaraṇa-kāle krama-pathe dhāya
jāta-ruchi-jana jihvā mana milāiyā
kṛṣṇa-anurāga vraja-janānusmariyā
nirantara vraja-vāsa mānasa bhajana
ei upadeśa-sāra karaha grahaṇa
(Śrī Bhakti Siddhānta Saraswatī Ṭhākur)

When Kṛṣṇa’s Name, Form, Nature, and Pastimes divine,
are heard from Śrī Gurudev, one’s heart awakes in song.
As pure chanting ensues, remembrance is attained;
thus chanting and remembering, step-by-step ascent is gained.
Those engaging tongue and mind, who begin to relish nectar:
adore Śrī Kṛṣṇa, following the residents of Vraja.
Reside always in Vraja, within the heart’s devotion …
surely, you must accept this nectar of instruction.
(Bengali verse translation)

व्रजभजनतारत्म्यानुभूतिः—
वैकुण्ठाज्जनितो वरा मधुपुरी तत्रापि रासोत्सवाद्
वृन्दारण्यमुदारपाणिरमणात्तत्रापि गोवर्द्धनः ।
राधाकुण्डमिहापि गोकुलपतेः प्रेमामृताप्लावनात्
कुर्य्यादस्य विराजतो गिरितटे सेवां विवेकी न कः ॥२२॥
श्रीरूपपादानां

vraja-bhajana-tāratmyānubhūtiḥ—
vaikuṇṭhāj janito varā madhu-purī tatrāpi rāsotsavād-
vṛndāraṇyam udāra-pāṇi-ramaṇāt tatrāpi govardhanaḥ
rādhā-kuṇḍam ihāpi gokula-pateḥ premāmṛtāplāvanāt
kuryād asya virājato giri-taṭe sevāṁ vivekī na kaḥ [22]
(Śrī-Rūpapādānāṁ)
—Śrī Rūpa Goswāmī

The comparative ontological conception of devotion in Vṛndāvan—

বৈকুণ্ঠ হইতে শ্রেষ্ঠা মথুরা নগরী ।
জনম লভিলা যথা কৃষ্ণচন্দ্র হরি ॥
মথুরা হইতে শ্রেষ্ঠ বৃন্দাবন ধাম ।
যথা সাধিযাছে হরি রাসোৎসব-কাম ॥
বৃন্দাবন হইতে শ্রেষ্ঠ গোবর্দ্ধনশৈল ।
গিরিধারী-গান্ধর্ব্বিকা যথা ক্রীড়া কৈল ॥
গোবর্দ্ধন হইতে শ্রেষ্ঠ রাধাকুণ্ড-তট ।
প্রেমামৃতে ভাসাইল গোকুল লম্পট ॥
গোবর্দ্ধন গিরিতট রাধাকুণ্ড ছাড়ি’ ।
অন্যত্র যে করে নিজ কুঞ্জ পুষ্পবাড়ী ॥
নির্ব্বোধ তাহার সম কেহ নাহি আর ।
কুণ্ডতীর সর্ব্বোত্তম স্থান প্রেমাধার ॥২২॥
(শ্রীল ভক্তিসিদ্ধান্ত সরস্বতী ঠাকুর)

vaikuṇṭha haite śreṣṭhā mathurā nagarī
janama labhilā yathā kṛṣṇachandra hari
mathurā haite śreṣṭha vṛndāvana dhāma
yathā sādhiyāchhe hari rāsotasava-kāma
vṛndāvana haite śreṣṭha govardhana-śaila
giridhārī-gāndharvikā yathā krīḍā kaila
govardhana haite śreṣṭha rādhā-kuṇḍa-taṭa
premāmṛte bhāsāila gokula lampaṭa
govardhana giri-taṭa rādhā-kuṇḍa chhāḍi’
anyatra ye kare nija kuñja puṣpa-bāḍī
nirbodha tāhāra sama keha nāhi āra
kuṇḍa-tīra sarvottama sthāna premādhāra
(Śrī Bhakti Siddhānta Saraswatī Ṭhākur)

Higher than Vaikuṇṭha is Mathurā city,
since there occurred the advent of Śrī Kṛṣṇachandra Hari.
Better than Mathurā is Vṛndāvan, the holy place
where Lord Hari enjoyed the joyous dance of amorous grace.
Above Vṛndāvan Dhām is Govardhan Hill,
the lifter of the hill, and His consort, there did intimately revel.
Even higher than Govardhan Hill is the banks of Rādhā Kuṇḍa
that the sweetheart of Gokula overfloods sweet love abound.
Who would select for his worship, any other place,
disregarding this sacred pond at Govardhan’s base?
Such a foolish fellow surely can’t be found!
The highest abode of love divine is the banks of Rādhā Kuṇḍa.
(Bengali verse translation)

व्रजरसस्वरूपसिद्धौ सम्बन्धज्ञानोदयप्रकारः—
गुरौ गोष्ठे गोष्ठालयिषु सुजने भूसुरगणे
स्वमन्त्रे श्रीनाम्नि व्रजनवयुवद्वन्द्वशरणे।
सदा दम्भं हित्वा कुरु रतिमपूर्व्वामतितराम्
अये स्वान्तर्भ्रातश्चटुभिरभियाचे धृतपदः॥२३॥
श्रीरघुनाथपादानां

vraja-rasa-svarūpa-siddhau sambandha-jñānodaya-prakāraḥ—
gurau goṣṭhe goṣṭhālayiṣu sujane bhū-suragaṇe
sva-mantre śrī-nāmni vraja-nava-yuva-dvandva-śaraṇe
sadā dambhaṁ hitvā kuru ratim apūrvām atitarām
aye svāntar bhrātaś chaṭubhir abhiyāche dhṛta-padaḥ [23]
(Śrī-Raghunāthapādānāṁ)
—Śrī Raghunāth Dās Goswāmī

The proper approach to realise one’s eternally perfect divine identity in the Vṛndāvan mellow of devotion—

গুরুদেবে, ব্রজবনে, ব্রজভূমিবাসী জনে,
শুদ্ধভক্তে, আর বিপ্রগণে ।
ইষ্টমন্ত্রে, হরিনামে, যুগল ভজনে কামে,
কর রতি অপূর্ব্ব যতনে ॥
ধরি মন চরণে তোমার ।।
জানিযাছি এবে সার, কৃষ্ণভক্তি বিনা আর,
নাহি ঘুচে জীবের সংসার ॥
কর্ম্ম, জ্ঞান, তপঃ, যোগ, সকলই ত’ কর্ম্মভোগ,
কর্ম্ম ছাড়াইতে কেহ নারে ।
সকল ছাড়িয়া ভাই, শ্রদ্ধাদেবীর গুণ গাই,
যাঁর কৃপা ভক্তি দিতে পারে ॥
ছাড়ি’ দম্ভ অনুক্ষণ, স্মর অষ্টতত্ত্ব মন,
কর তাহে নিষ্কপট রতি ।
সেই রতি প্রার্থনায়, শ্রীদাস গোস্বামী পায়,
এ ভকতিবিনোদ করে নতি ॥২০॥
(শ্রীল ভক্তিবিনোদ ঠাকুর)

gurudeve, vraja-vane, vraja-bhūmi-vāsī jane,
śuddha-bhakte, āra vipra-gaṇe
iṣṭa-mantre, hari-nāme, yugala bhajane kāme,
kara rati apūrva yatane
dhari mana charaṇe tomāra—
jāniyāchhi ebe sāra, kṛṣṇa-bhakti vinā āra,
nāhi ghuche jīvera saṁsāra
karma, jñāna, tapaḥ, yoga, sakala-i ta’ karma-bhoga,
karma chhāḍāite keha nāre
sakala chhāḍiyā bhāi, śraddhā-devīra guṇa gāi,
yā̐ra kṛpā bhakti dite pāre
chhāḍi’ dambha anukṣaṇa, smara aṣṭa-tattva mana,
kara tāhe niṣkapaṭa rati
sei rati prārthanāya, śrī-dāsa-gosvāmī pāya,
e bhakativinoda kare nati
(Śrīla Bhakti Vinod Ṭhākur)

(i) The Divine Master (ii) Śrī Vṛndāvan
(iii) The residents of Śrī Vṛndāvan
(iv) The pure Vaiṣṇavas (v) The brāhmaṇ section
(vi) The worshipful mantra (vii) The Holy Name
(viii) A yearning to serve the Couple Divine:
adore these eight with utmost dedication.
O dear mind, I implore thee at thy feet—
Already we have learned the essence:
nothing but Lord Kṛṣṇa’s service
dispels the soul’s illusory experience.
Duty, knowledge, penance, meditation—
all are really exploitation:
none can free us from action and reaction;
Cast them all aside, O my brother,
sing the glory of good faith, our mother
whose grace alone bestows pure devotion.
Banish your pride forever,
O my mind, your eight goals remember:
adore them with a heart that is sincere.
Aspiring for that devoted heart,
at Śrī Dās Goswāmī’s feet
this Bhakti Vinod makes his prayer.
(Bengali verse translation)

नामाभिन्नव्रजभजनप्रार्थना—
अघदमनयशोदानन्दनौ नन्दसूनो
कमलनयनगोपीचन्द्रवृन्दावनेन्द्राः ।
प्रणतकरुणकृष्नावित्यनेकस्वरूपे
त्वयि मम रतिरुच्चैर्वर्द्धतां नामधेय ॥२४॥
श्रीरूपपादानां

nāmābhinna-vraja-bhajana-prārthanā—
aghadamana-yaśodā-nandanau nanda-sūno
kamala-nayana-gopī-chandra-vṛndāvanendrāḥ
praṇatakaruṇa-kṛṣnāv ity aneka-svarūpe
tvayi mama ratir uchchair vardhatāṁ nāma-dheya [24]
(Śrī-Rūpapādānāṁ)

A prayer to taste the nectar of devotion in Vṛndāvan (Vraja-rasa), non-different from serving the Holy Name in pure devotion (Nām-bhajan)—
O Aghadamana, O Yaśodā Nandan, O Nanda Sūna, O Kamala-nayan, O Gopīchandra, O Vṛndāvanendra, O Praṇata-karuṇa, O Kṛṣṇa—You have appeared in many divine forms, such as these. Therefore, O Lord, who are known by these Holy Names, kindly let my fondness for You flourish.
—Śrī Rūpa Goswāmī

परमसिद्धिसङ्कल्पः—
कदाहं यमुनातीरे नामानि तव कीर्त्तयन् ।
उद्बाष्पः पुण्डरीकाक्ष रचयिष्यामि ताण्डवम् ॥२५॥
कस्यचित्

parama-siddhi-saṅkalpaḥ—
kadāhaṁ yamunā-tīre nāmāni tava kīrtayan
udbāṣpaḥ puṇḍarīkākṣa rachayiṣyāmi tāṇḍavam [25]
(Kasyachit)

Divine aspiration in separation is favourable to perfection—
O lotus-eyed Lord, when will I dance on the banks of the Yamunā, chanting Your Holy Name with tears in my eyes?
—votary

विप्रलम्भे मिलनसिद्धौ नामभजनानुकूल्यम्—
नयनं गलदश्रुधारया वदनं गद्गदरुद्धया गिरा ।
पुलकैर्निचितं वपुः कदा तव नामग्रहणे भविष्यति ॥२६॥
श्रीश्रीभगवतश्चैतन्यचन्द्रस्य

vipralambhe milana-siddhau nāma-bhajanānukūlyam—
nayanaṁ galad-aśru-dhārayā
vadanaṁ gad-gada-ruddhayā girā
pulakair nichitaṁ vapuḥ kadā
tava nāma-grahaṇe bhaviṣyati [26]
(Śrī-Śrī-Bhagavataś-Chaitanyachandrasya)

Serving the Holy Name in pure devotion (Nām-bhajan) in the pain of separation is favourable to achieve union with the Lord—
O Lord, when will my eyes be adorned with tears of love, flowing like waves? When will my words choke with ecstasy, and when will the hairs of my body stand erect while chanting Your Holy Name?
—the Supreme Lord Śrī Chaitanyachandra

इति श्रीप्रपन्नजीवनामृते
श्रीभक्तवचनामृतान्तर्गत
आनुकूल्यस्य सङ्कल्पो नाम तृतीयोऽध्यायः।

iti śri-prapanna-jīvanāmṛte
śri-bhakta-vachanāmṛtāntargata-
ānukūlyasya-saṅkalpo nāma tṛtīyo ’dhyāyaḥ

thus ends the third chapter
Acceptance of the Favourable
Words of Nectar from the Devotees
in
Life-Nectar of the Surrendered Souls
Positive and Progressive Immortality

चतुर्थोऽध्यायः
Chapter Four
श्रीभक्तवचनामृतम्
Śrī Bhakta-vachanāmṛtam
Words of Nectar from the Devotees
प्रातिकूल्यविवर्ज्जनम्
Prātikūlya-vivarjanam
Rejection of the Unfavourable

भगवद्भक्तयोर्भक्तेः प्रपत्तेः प्रतिकूलके ।
वर्ज्ज्यत्वे निश्चयः प्रातिकूल्यवर्ज्जनमुच्यते ॥१॥

bhagavad-bhaktayor bhakteḥ prapatteḥ pratikūlake
varjyatve niśchayaḥ prātikūlya-varjanam uchyate [1]

The principle to reject everything opposed to the service of the Lord and His devotee, and to similarly abstain from everything opposed to an attitude of surrender, is known as prātikūlya-vivarjanam—rejection of the unfavourable.

प्रातिकूल्यवर्ज्जनसङ्कल्पादर्शः—
न धनं न जनं न सुन्दरीं कवितां वा जगदीश कामये ।
मम जन्मनि जन्मनीश्वरे भवताद्भक्तिरहैतुकी त्वयि ॥२॥
श्रीश्रीभगवतश्चैतन्यचन्द्रस्य

prātikūlya-varjana-saṅkalpādarśaḥ—
na dhanaṁ na janaṁ na sundarīṁ
kavitāṁ vā jagadīśa kāmaye
mama janmani janmanīśvare
bhavatād bhaktir ahaitukī tvayi [2]
(Śrī Śrī Bhagavataś-Chaitanyachandrasya)

The ideal in the resolve to reject the unfavourable—
O Lord of the universe, I have no desire for wealth or worldly promotion, nor do I desire wife, family, and society, nor do I aspire for Vedic religiosity or mundane scholarship. The only aspiration in my heart is that in my every birth I may have unmotivated devotion to You.
—the Supreme Lord Śrī Chaitanyachandra

अत्रापि तथैव—
नास्था धर्म्मे न वसुनिचये नैव कामोपभोगे
यद्यद्भव्यं भवतु भगवन्पूर्व्वकर्म्मानुरूपम् ।
एतत्प्रार्थ्यं मम बहुमतं जन्मजन्मान्तरेऽपि
त्वत्पादाम्भोरुहयुगगता निश्चला भक्तिरस्तु ॥३॥
श्रीकुलशेखरस्य

atrāpi tathaiva—
nāsthā dharme na vasu-nichaye naiva kāmopabhoge
yad yad bhavyaṁ bhavatu bhagavan pūrva-karmānurūpam
etat prārthyaṁ mama bahu-mataṁ janma-janmāntare ’pi
tvat pādāmbhoruha-yuga-gatā niśchalā bhaktir astu [3]
(Śrī-Kulaśekharasya)

A similar expression of the same ideal—
O Lord, I have no faith in religiosity, economic development, or sense enjoyment. May all these things come to pass as they are ordained, according to my previous karma. But my earnest prayer is that birth after birth I may have unflinching devotion to Your lotus feet.
—Śrī Kulaśekhar

हरिसम्बन्धहीनं सर्व्वमेव वर्ज्जनीयम्—
न यत्र वैकुण्ठकथा सुधापगा
न साधवो भागवतास्तदाश्रयाः ।
न यत्र यज्ञेशमखा महोत्सवाः
सुरेशलोकोऽपि न वै स सेव्यताम् ॥४॥
देवस्तुतौ

hari-sambandha-hīnaṁ sarvam eva varjanīyam—
na yatra vaikuṇṭha-kathā sudhāpagā
na sādhavo bhāgavatās tad āśrayāḥ
na yatra yajñeśa-makhā mahotsavāḥ
sureśa-loko ’pi na vai sa sevyatām [4]
(Deva-stutau)

Everything devoid of a relationship with Lord Hari should be rejected—
One should not reside wherever the river of nectarean tidings of Kṛṣṇa does not flow, wherever Kṛṣṇa’s surrendered devotees cannot be found, and wherever the grand festival of chanting Kṛṣṇa’s Holy Name is not conducted—even if it is heaven.
—prayers by the demigods

व्यवहारिकगुर्व्वादयोऽपि प्रतिकूलञ्चेद्वर्ज्जनीया एव—
गुरुर्न स स्यात्स्वजनो न स स्यात्
पिता न स स्याज्जननी न सा स्यात् ।
दैवं न तत्स्यान्न पतिश्च स स्यान्
न मोचयेद्यः समुपेतमृत्युम् ॥५॥
श्रीऋषभस्य

vyavahārika-gurvādayo ’pi pratikūlañ ched varjanīyā eva—
gurur na sa syāt sva-jano na sa syāt
pitā na sa syāj jananī na sā syāt
daivaṁ na tat syān na patiś cha sa syān
na mochayed yaḥ samupeta-mṛtyum [5]
(Śrī-Ṛṣabhasya)

When the traditional guru and guardians are found to be unfavourable, they too must surely be abandoned—
One who cannot save other souls from the world of impending death—that is, one who cannot teach the path of devotion—he cannot be a teacher, although he may be called ‘guru’; he cannot be a relative—he is not worthy of the designation; he cannot be a father—he is not qualified to beget a son; she cannot be a mother—she should not bear a child; he cannot be a god—the demigods who cannot deliver others from material bondage are not entitled to accept worship from human society; and he cannot be a husband—his hand is not fit to accept in marriage.
—Śrī Ṛṣabhadev

सर्व्वेन्द्रियैरेव प्रतिकूलवर्ज्जने सङ्कल्पः—
मा द्राक्षं क्षीणपुण्यान्क्षणमपि भवतो भक्तिहीनान्पदाब्ज
मा श्रौषं श्राव्यबन्धं तव चरितमपास्यान्यदाख्यानजातम् ।
मा स्प्राक्षं माधव! त्वामपि भुवनपते! चेतसापह्नवानान्
मा भूवं त्वत्सपर्य्यापरिकररहितो जन्मजन्मान्तरेऽपि ॥६॥
श्रीकुलशेखरस्य

sarvendriyair eva pratikūla-varjane saṅkalpaḥ—
mā drākṣaṁ kṣīṇa-puṇyān kṣaṇam api bhavato bhakti-hīnān padābje
mā śrauṣaṁ śrāvya-bandhaṁ tava charitam-apāsyānyad-ākhyāna-jātam
mā sprākṣaṁ mādhava! tvām api bhuvana-pate! chetasāpahnavānān
mā bhūvaṁ tvat saparyā-parikara-rahito janma-janmāntare ’pi [6]
(Śrī-Kulaśekharasya)

The resolve to reject everything unfavourable, by means of all the senses—
O Mādhava, let me not see the unvirtuous persons who are devoid of devotion to Your lotus feet, and let me not hear the narratives which do not describe Your divine personality. O Lord of the universe, may I never have any contact with those bereft of faith in You, and moreover, lifetime after lifetime, may I never be without the company of Your associates who are devoted to Your loving service.
—Śrī Kulaśekhar

व्यवहारिकादरणीयान्यपि तुच्छवत्त्याज्यानि—
त्वद्भक्तः सरितां पतिं चुलुकवत्खद्योतवद्भास्करं
मेरुं पश्यति लोष्ट्रवत्किमपरं भूमेः पतिं भृत्यवत् ।
चिन्तारत्नचयं शिलाशकलवत्कल्पद्रुमं काष्ठवत्
संसारं तृणराशिवत्किमपरं देहं निजं भारवत् ॥७॥
सर्व्वज्ञस्य

vyavahārikādaraṇīyāny api tuchchhavat tyājyāni—
tvad-bhaktaḥ saritāṁ patiṁ chulukavat khadyotavad bhāskaraṁ
meruṁ paśyati loṣṭravat kim aparaṁ bhūmeḥ patiṁ bhṛtyavat
chintā-ratnachayaṁ śilāśakalavat kalpadrumaṁ kāṣṭhavat
saṁsāraṁ tṛṇa-rāśivat kim-aparaṁ dehaṁ nijaṁ bhāravat [7]
(Sarvajñasya)

One should also be indifferent towards commonly respected objects—
O Lord, Your devotee sees the ocean to be as insignificant as a palmful of water, the sun as a glow-worm, Mount Sumeru as a pebble, a king as a servant, wish-fulfilling gems as rocks, a desire-yielding tree as wood, worldly aspirations as straw, and he even sees his own body as a trifling weight to carry: he knows all objects unfavourable to devotion as trivia.
—Sarvajña

हरिविमुखसङ्गफलस्यानुभूतिस्वरूपम्—
वरं हुतवहज्वालापञ्जरान्तर्व्यवस्थितिः।
न शौरिचिन्ताविमुखजनसंवासवैशसम् ॥८॥
कात्यायनस्य

hari-vimukha-saṅga-phalasyānubhūti-svarūpam—
varaṁ hutavaha-jvālā-pañjarāntar-vyavasthitiḥ
na śauri-chintā-vimukha-jana-saṁvāsa-vaiśasam [8]
(Kātyāyanasya)

A realisation of the result of associating with those who are averse to the Supreme Lord Hari—
One should endure the pain of being locked in a cage surrounded by blazing fire, rather than keep the distressing association of persons averse to Kṛṣṇa consciousness.
—Kātyāyan

अन्यदेवोपासकानां स्वरूपपरिचयः—
आलिङ्गनं वरं मन्ये व्यालव्याघ्रजलौकसाम्।
न सङ्गः शल्ययुक्तानां नानादेवैकसेविनाम् ॥९॥
केषाञ्चित्

anya-devopāsakānāṁ svarūpa-parichayaḥ—
āliṅganaṁ varaṁ manye vyāla-vyāghra-jalaukasām
na saṅgaḥ śalya-yuktānāṁ nānā-devaika-sevinām [9]
(Keṣāñchit)

The actual position of the worshippers of ‘other gods’—
Better to be embraced by a snake, a tiger, or a crocodile, than to suffer the agony of associating with persons who worship the various demigods.
—revered votary

भक्तिबाधका दोषास्त्याज्याः—
अत्याहारः प्रयासश्च प्रजल्पो नियमाग्रहः।
जनसङ्गश्च लौल्यञ्च षड्भिर्भक्तिर्विनश्यति ॥१०॥
श्रीरूपपादानां

bhakti-bādhakā doṣās tyājyāḥ—
aty-āhāraḥ prayāsaś cha prajalpo niyamāgrahaḥ
jana-saṅgaś cha laulyañ cha ṣaḍbhir bhaktir vinaśyati [10]
(Śrī-Rūpapādānāṁ)
—Śrī Rūpa Goswāmī

Personal defects that obstruct devotion must be forsaken—

অত্যন্ত সংগ্রহে যার সদা চিত্ত ধায় ।
অত্যাহারী ভক্তিহীন সেই সংজ্ঞা পায় ॥
প্রাকৃত বস্তুর আশে ভোগে যার মন ।
প্রয়াসী তাহার নাম ভক্তিহীন জন ॥
কৃষ্ণকথা ছাড়ি জিহ্বা আন কথা কহে ।
প্রজল্পী তাহার নাম বৃথা বাক্য কহে ॥
ভজনেতে উদাসীন কর্ম্মেতে প্রবীণ ।
বহ্বারম্ভী সে নিয়মাগ্রহী অতি দীন ॥
কৃষ্ণভক্তসঙ্গ বিনা অন্যসঙ্গে রত ।
জনসঙ্গী কু-বিষয় বিলাসে বিব্রত ॥
নানাস্থানে ভ্রমে যেই নিজ স্বার্থতরে ।
লৌল্যপর ভক্তিহীন সংজ্ঞ দেয় নরে ॥
এই ছয় নহে কভু ভক্তি অধিকারী ।
ভক্তিহীন লক্ষ্যভ্রষ্ট বিষয়ী সংসারী ॥১০॥
(শ্রীল ভক্তিসিদ্ধান্ত সরস্বতী ঠাকুর)

atyanta saṅgrahe yāra sadā chitta dhāya
atyāhārī bhakti-hīna sei saṁjñā pāya
prākṛta vastura āśe bhoge yāra mana
prayāsī tāhāra nāma bhakti-hīna jana
kṛṣṇa-kathā chhāḍi’ jihvā āna kathā kahe
prajalpī tāhāra nāma vṛthā vākya kahe
bhajanete udāsīna karmete pravīṇa
bahvārambhī se niyamāgrahī ati dīna
kṛṣṇa-bhakta-saṅga vinā anya-saṅge rata
jana-saṅgī ku-viṣaya-vilāse vivrata
nānā-sthāne bhrame yei nija svārtha-tare
laulya-para bhakti-hīna saṁjña deya nare
ei chhaya nahe kabhu bhakti adhikārī
bhakti-hīna lakṣya-bhraṣṭa viṣayī saṁsārī
(Śrīla Bhakti Siddhānta Saraswatī Ṭhākur)
(i) For over-acquisition, one whose mind does always run:
avaricious non-devotee—he should thus be known.
(ii) One who hankers to exploit some object mundane:
non-devotee, over-endeavourer—as such he is known.
(iii) One whose tongue speaks all but holy talks of Kṛṣṇa:
he is just a gossiper of insignificant banter.
(iv) Apathetic to devotion, skilled in exploitation:
so wretched—proud usurper of the higher devotee’s position.
(v) Associates with all except Lord Kṛṣṇa’s pure devotees:
a mundane socialiser in the mud of fleeting fancies.
(vi) Who wanders hither and thither for his own selfish plan:
fickle-minded non-devotee—is known such a man.
In these six ways, never fit to render pure devotion:
bereft of love divine—fallen, materialistic person.
(Bengali verse translation)