Vaisnava-tattva

Vaisnava-tattva

Definition of a Vaisnava

3.1

grhita-visnudiksako visnu-pujaparo narah

vaisnavo 'bhihito 'bhijnairitaro 'smadavaisnavah

            One who is initiated into the Vaisnava mantra and who is devoted to

worshiping Lord Visnu is a Vaisnava. One who is devoid of these practices is not

a Vaisnava. (Hari-bhakti-vilasa, 11, quoted from Padma Purana)

Different Kinds of Vaisnavas

3.2

dvedha hi bhagavata-sampradaya-pravrttih.

ekatah samksepatah sri narayanad-brahma-naradadidvarena.

anyatastu vistaratah sesat sanat-kumara-sankhyayanadi-dvarena.

            Vaisnavas are divided into different sampradayas according to their

inclinations. The first of these has come from Narayana by way of Brahma,Narada

and so on. Another sampradaya comes from Sesa Bhagavan and has been outlined

by the Sanat-Kumaras. (Sridhara Svami's commentary on Bhag. 3.1.1)

Three Kinds of Devotees

Arcana-marga and Neophyte Devotees

3.3

sankha-cakra-dyurddha pundra-dharanadyatmalaksanam

tan-namaskaranais caiva vaisnavavatvamihocyate

            In terms of the pancaratra-viddhi, one whose body is marked with the conch,

lotus, disc, and club of Visnu, who wears Visnu tilaka, and who offers respect to

other Vaisnavas is known by these symptoms as a kanistha-adhikari Vaisnava.

(Padma-Purana)

Arcana-marga and the Intermediate Devotees

3.4

tapah pundram tatha nama mantro yagasca pancamah

ami hi panca samskarah paramaikanti-hetavah

            A madhyama-adhikari Vaisnava in terms of pancaratrika-viddhi, is one who

has been purified by the five kinds of purificatory processes (panca-samskaras):

1) practicing austerity for the sake of Visnu, 2) wearing Visnu tilaka,

3) receiving the holy name of Visnu, 4) accepting initiation into the gayatri-

mantra, and 5) performing yajna for the sake of Visnu. He must also have firm

faith in Visnu. (Padma Purana)

Arcana-marga and the Advanced Devotee

3.5

tadadi-panca-samskari navejyakarma-karakah

artha-pancakavid vipro mahabhagavatah smrtah

            A spiritually developed person who has mastered the above-mentioned five

processes of purification (panca-samskaras), who is absorbed in the nine devotional

activities (deity worship, mantra, yoga, yajna, prayers, nama-sankirtana, service,

and worship of both the Vaisnavas and the Lord) and who understands the esoteric

meaning of these different activities in full, is to be known as a maha-bhagavata,

a great devotee of Visnu, and a topmost Vaisnava. (Padma Purana)

Three kinds of Devotees in Relation to Krsna-prema

The Symptoms of a Neophyte Devotee

3.6

arcayam-eva haraye pujam yah sraddhayehate

na tad-bhaktesu canyesu sa bhaktah prakrtah smrtah

            Those who faithfully worship the Deity, but cannot treat devotees properly

and cannot deal properly with the people in general are known as prakrta-bhaktas,

materialistic or neophyte devotees (kanistha-adhikari vaisnavas). (Bhag. 11.2.47)

Note: Srila Prabhupada comments on this verse in Caitanya-Caritamrta:

A prakrta-bhakta, or materialistic devotee, does not purposefully study

the sastra and try to understand the actual standard of pure devotional

service. Consequently, he does not show proper respect to advanced devotees.

He may, however, follow the regulative principles, learn from his

spiritual master, or from his family who worships the Deity. He is to be

considered on the material platform, although he is trying to advance in

devotional service. Such a person is a bhakta-praya, a neophyte devotee,

or bhaktabhasa when he is a little enlightened by Vaisnava philosophy.

Symptoms of a Madhyama-adhikari

3.7

isvare tad-adhinesu balisesu dvisatsu ca

prema-maitri-krpopeksa yah karoti sa madhyamah

            A madhyama-adhikari Vaisnava shows love for the Supreme Lord, friendship

for the devotees, mercy towards the innocent and ignorant, and is indifferent

towards the envious. (Bhag. 11.2.46)

3.8

krsna prema, krsna bhakte maitri-arcarana

balisete krpa, ara dvesi-upeksana

karilena madhyama-bhakta suddha-bhakta hana

krsna-name adhikara karena arjana

            One who has love for Krsna, who makes friends with the devotees, who

shows mercy to the neophytes and ignorant people, and who avoids the envious

is a madhyama-bhakta and is considered a pure devotee, a suddha-bhakta. He

is qualified to chant the holy name of Krsna. (Harinama Cintamani, Chapter 8)

Symptoms of an Uttama-adhikari

3.9

sarva-bhutesu yah pasyed bhagavad-bhavam atmanah

bhutani bhagavaty atmany esa bhagavatottamah

            A person advanced in devotional service sees within everything the soul of

souls, the Supreme Personality of Godhead, Sri Krsna. Consequently he always

sees Krsna everywhere and in everything. He is an uttama-bhagavata, one

on the topmost platform of devotional service. (Bhag. 11.2.45)

3.10

sthavara-jangama dekhe, na dekhe tara murti

sarvatra haya nija ista-deva-sphurti

            The maha-bhagavata certainly sees everything mobile and immobile, but

he does not exactly see their forms. Rather, everywhere he immediately sees

manifest the form of the Supreme Lord. (Cc. Madhya 8.274)

Further Symptoms of an Uttama-adhikari

3.11

grhitvapindriyair arthan yo na dvesti na hrsyati

visnor mayam idam pasyan sa vai bhagavatottamah

            One who is so absorbed in love of God that he sees everything as the

energy of Lord Krsna (even while the senses perceive their objects), and who

therefore feels neither attachment nor hatred towards the things of this world is

indeed the greatest among devotees (bhagavatottama). (Bhag. 11.2.48)

3.12

dehendriya prana-mano-dhiyam yo

janmapyaya-ksud-bhaya-tarsa-krcchraih

samsara-dharmair avimuhyamanah

smrtya harer bhagavata-pradhanah

            Within the material world, one's body, senses, mind, life airs, and

intelligence are always disturbed by birth, death, hunger, fear, and thirst. One

who is not bewildered by these miseries of material existence, who always remembers

the lotus feet of the Supreme Personality of Godhead is considered bhagavata-

pradhanah, a topmost devotee of the Lord. (Bhag. 11.2.49)

3.13

na kama-karma-bijanam yasya cetasi sambhavah

vasudevaika-nilayah sa vai bhagavatottamah

            One who has taken exclusive shelter of the Supreme Lord Vasudeva, whose

heart is freed from the seeds of lust and karma is considered a bhagavatottama.

(Bhag. 11.2.50)

3.14

na yasya janma-karmabhyam na varnasrama-jatibhih

sajjate 'sminn aham-bhavo dehe vai sa hareh priyah

            One who is free from pride about his good birth, pious activities, exalted

varnasrama position, and is free from bodily designations, and who serves the

Lord with humility is known as a beloved devotee of the Lord. (Bhag. 11.2.51)

3.15

na yasya svah para iti vittesv atmani va bhida

sarva-bhuta-samah santah sa vai bhagavatottamah

            A maha-bhagavata is one who is free from the conception of "This is mine

and this is for others". He thinks, "Everything is for Krsna". He sees all living

being as equally related to Krsna, and he is peaceful, being filled with Krsna

consciousness. (Bhag. 11.2.52)

3.16

tri-bhuvana-vibhava-hetave 'py akuntha-

smrtir ajitatma-suradibhir vimrgyat

na calati bhagavat-padaravindal

lava-nimisardham api yah sa vaisnavagryah

            The lotus feet of the Supreme Lord, Krsna, are sought by demigods such

as Brahma and Siva, who have accepted Him as their life and soul. A pure

devotee can never forget Krsna's lotus feet or give up their shelter for a moment,

even in exchange for the three worlds. Such a devotee is known as a

maha-bhagavata. (Bhag. 11.2.53)

3.17

bhagavat uru-vikramanghri-sakha-

nakha-mani-candrikaya nirasta-tape

hrdi katham upasidatam punah sa

prabhavati candra ivodite 'rka-tapah

            How can the painful fever of material life befall those who hold the cooling

 lotus feet of Lord Krsna within their hearts? By the power of Krsna's lotus feet

all the troubles in the heart of His pure devotee are banished forever, for His

toenails are like gems whose rays soothe the heart of His devotee and relieve

him from all trouble, just like the rays of the moon cool the earth from the heat

of the summer sun. (Bhag. 11.2.54)

3.18

visrjati hrdayam na yasya saksad

dharir avasabhihito 'py aghaugha-nasah

pranaya-rasanaya dhrtanghri-padmah

sa bhavati bhagavata-pradhana uktah

            One who chants the holy name of the Supreme Lord, Hari, even

unconsciously, is freed from all sins. When Lord Hari grants liberation from sin to

one who even unconsciously or negligently chants is holy name, the position of

one who never abandons the shelter of His lotus feet must be considered highly

exalted. Such a devotee can never give up the association of the Lord, nor can

the Lord give up his association. Krsna Himself dwells eternally within his

heart. Such a great soul is known as a maha-bhagavata. (Bhag. 11.2.55)

The Paramahamsa Vaisnava

3.19

jnana-nistho virakto va mad-bhakto vanapeksakah

sa lingan asramams tyaktva cared avidhi-gocarah

            The paramahamsa is fixed in transcendental knowledge. He is free from

attachment to all sense enjoyments and does not long for anything, including

moksa. Such a great soul has renounced not only the duties of varnasrama, but

also its external marks including even the dress of a sannyasi. Such a great soul

has given up all attachment to previous conceptions of religion and duty, beginning

with dharma, artha, kama, and moksa, and including varnasrama-dharma,

for he has already surpassed all Vedic injunctions and prohibitions. He is no

longer ruled by the scriptures for he is spontaneously devoted to the Supreme

Personality of Godhead on the highest platform of divine love. (Bhag. 11.18.28)

Description of the Three Kinds of Devotees From Caitanya-caritamrta

3.20

sraddhavan jana haya bhakti-adhikari

'uttama,' 'madhyama,' 'kanistha,' sraddha-anusari.

sastra-yuktye sunipuna, drdha-sraddha-yanra

'uttama-adhikari' sei taraye samsara.

sastra-yukti nahi jane drdha, sraddhavan

'madhyama-adhikari' sei maha-bhagyavan.

yahara komala sraddha, se 'kanistha' jana

krame krame teoho bhakta haibe 'uttama.'

            A faithful devotee is a truly eligible candidate for the loving service of

the Lord. According to one's faith, one is classified as a topmost devotee, an inter-

mediate devotee, or an inferior devotee.

            One who is expert in logic, argument, and the revealed scriptures and who

has firm faith in Krsna is classified as a topmost devotee. He can deliver the

whole world.

            One who is not very expert in argument, logic, and the scriptures, but who

has firm faith, is considered a second-class devotee. He also must be considered

most fortunate.

            One whose faith is soft and pliable is called a neophyte, but by following

the process gradually he will rise to the platform of a first-class devotee.

(Cc. Madhya 22.64, 65, 67, 69)

Lord Caitanya Explains the Three Kinds of Devotees An Ordinary Vaisnava

3.21

prabhu kahe, "yanra mukhe suni eka-bara

krsna-nama, sei pujya, srestha sabakara"

            The Lord said: Whoever chants the holy name of Krsna just once may be

considered a vaisnava. Such a person is worshipable, and is the topmost human

being. (Cc. Madhya 15.106)

A Superior Vaisnava

3.22

"krsna-nama" nirantara yanhara vadane

se vaisnava-srestha, bhaja tanhara carane

            A person who is always chanting the holy name of the Lord is a superior

Vaisnava, and your duty is to serve his lotus feet. (Cc. Madhya 16.72)

The Topmost Vaisnava

3.23

yanhara darsane mukhe aise krsna-nama

tanhare janiha tumi 'vaisnava-pradhana'

            The topmost Vaisnava is he whose very presence makes others chant the

holy name of Krsna. He is superior to all others! (Cc. Madhya 16.74)

Who is a Vaisnava

3.24

dusta mana! tumi kisera vaisnava?

pratisthara tare, nirjanera ghare,

tava "harinama" kevala kaitava:

jadera pratistha, sukarera vistha,

jana na ki taha "mayara vaibhava"

kanaka-kamini, divasa-yamini,

bhaviya ki kaja, anitya se saba:

tomara kanaka, bhojera janaka,

kanakera dvare sevaha "madhava."

kaminira kama, nahe tava dhama,

tahara malika kevala "yadava."

pratisthasa-taru, jada-maya-maru

na pela "ravana" yujhiya "raghava:"

vaisnavi pratistha, tate kara nistha,

taha na bhajile labhibe gaurava.

harijana-dvesa, pratisthasa klesa,

kara kena tabe tahara gaurava.

vaisnavera pache, pratisthasa ache,

ta'ta kabhu nahe "anitya-vaibhava."

se hari sambandha, sunya-mayagandha,

taha kabhu naya "jadera kaitava":

pratistha-candali, nirjanata-jali

ubhaye janiha mayika-raurava.

"kirtana chadiba, pratistha makhiba,"

ki kaja dhundiya tadrsa gaurava:

madhavendra puri, bhava-ghare churi,

na karila kabhu sadai janava.

tomara pratistha, "sukarera vistha,"

tara saha sama kabhu na manava:

matsarata-vase, tumi jadarase,

majecha chadiya kirtana-sausthava.

tai dusta mana, "nirjana-bhajana,"

pracharicha chale "kuyogi-vaibhava"

prabhu sanatane, prabhu yatane

siksa dila yaha cinta sei saba

sei du'ti katha, bhula' na sarvatha,

uccaisvare kara "harinama-rava"

"phalgu" ara "yukta," "baddha" ara "mukta,"

kabhu na bhaviha 'ekakara saba

"kanaka-kamini," "pratistha-baghini,"

chadiyache yare sei ta' vaisnava:

sei "anasakta," sei "suddha bhakta,"

samsara tathaya paya parabhava

"yathayogya-bhoga," nahi tatha roga,

"anasakta" sei, ki ara kahaba

"asakti rahita" "sambandha-sahita,"

visaya-samuha sakali "madhava."

se "yukta-vairagya, "taha ta' "saubhagya,"

tahai jadete harira vaibhava:

kirtane yahara, "pratistha-sambhara,"

tahara sampatti kevala "kaitava."

"visaya-mumuksu," "bhogera bubhuksu,"

duye tyaja mana, dui "avaisnava"

"krsnera sambandha," aprakrta skandha,

kabhu nahe taha jadera sambhava"

"mayavadi jana," krsnetara mana,

mukta abhimane se ninde vaisnava

vaisnavera dasa, tava bhakti-asa,

kena va dakicha nirjana-ahava

ye "phalgur-vairagi," kahe, nije, "tyagi,"

se na pare kabhu haite "vaisnava."

hari-pada chadi', nirjanata badi',

labhiya ki phala, "phalgu" se vaibhava.

radha-dasye nahi chada bhoga-aki

pratisthasa nahe kirtanan-gaurave

kena va nirjana-bhajana-kaitava.

vrajavasi-gana, pracaraka-dhana,

pratistha-bhiksuka ta'ra nahe "sava."

prana ache ta'ra, se hetu pracara,

pratisthasa-hina "krsna-gatha" saba.

sri-dayita dasa, kirtanete asa,

kara uccaih-svare "hari-nama-rava."

kirtana-prabhave, smarana haibe,

se kale bhajana-nirjana sambhava.

            O wicked mind! What kind of Vaisnava are you? You go off o chant in a

solitary place, but your chanting is only for name and fame (pratistha). It is

nothing but hypocrisy. Such mundane name and fame is hog's stool. It is an

allurement of maya. Day and night you think of nothing but women and money.

Why waste your time meditating on things that are temporary? You think money

is the father of enjoyment, but money is not meant for your pleasure. When

you claim wealth as your own, it only creates within you a lust for enjoyment.

Your money should serve Krsna, who is Madhava, the husband of the goddess

of fortune and the enjoyer of all wealth.

            Satisfying the desire of beautiful women is never your domain; it is the

domain of their proprietor Yadava. He alone can fulfill the hankering of their

heart. Ravana fought Rama in order to achieve the highest prestige (pratistha),

but that prestige was only an illusion. His hope for prestige had grown as mighty

as a great tree within the forest of desires within his heart, but the soul can find

no cooling shade there, for the "forest" is really only a mirage in the desert of

material illusion. Don't be like Ravana, who wanted to enjoy the position of

Rama. Accept the position of the servant of Visnu. Take your stand upon the

foundation of pure devotional service, giving up all your hopes for false prestige,

and thus become a genuine Vaisnava. If you don't worship the position of

the Vaisnava, you will be doomed.

            Those who go to great trouble in hopes for prestige as great devotees, are

envious of devotees and are rewarded for their trouble with a hellish life. The

genuine fame that follows a Vaisnava is not the same as the temporary fame that

follows pretenders. The fame that follows a Vaisnava does not stink of maya. It

has no trace of the treachery of pretentious imposters. The self-promotion and

fame of a pseudo Vaisnava is like a dog-eating whore: it is unchaste and unprin-

cipled. Their solitary bhajan is counterfeit. O mind, know that both the artifi-

cial fame and bogus bhajana of pseudo-devotees is a hellish phantasmagoria.

They think: "I shall give up the kirtana of the holy name and pray for fame and

position." But what is the use of such "fame'"?

            O mind, know for certain that Madhavendra Puri never cheated himself in

this way by robbing himself of his own internal treasure and proclaiming his

greatness to the world. O mind, your fame is hog stool. No one shall ever be

the equal of Mahavendra Puri, so why do you wish to compete with him for

fame? Under the control of envy, you have drowned yourself in the ocean of

mundane rasa and material enjoyment. The only thing you have truly renounced

is the sublime Krsna kirtana in the association of devotees.

            O wicked mind! Your so-called solitary worship is preached and practiced

by wicked imposters who impersonate devotees for nefarious purposes. With

great care you should consider what Sri Caitanya Mahaprabhu taught Sanatana

Gosvami. Loudly chant the holy name of Krsna. Never forget the two most

valuable things he taught Sanatana: phalgu and yukta, "real and false renunciation;

" and baddha and mukta, "freed and enslaved." Never mistake one for the

other, or think them to be the same.

            Money, women, and fame are like tigers. A Vaisnava gives them up and

keeps them at a distance. Such a devotee, who is without material attachments,

is a suddha-vaisnava. Such a devotee has conquered over the material world

and its illusions of enjoyment. Accepting only what is needed in the service of

the Lord, he remains free from the diseased mentality of material enjoyment

and dedicates himself to the Lord's service. Free from all false attachments he

sees everything in relationship to Krsna, understanding that everything is meant

for the pleasure of Sri Krsna. He knows that to engage everything in the service

of Krsna is real renunciation. Because he understands that the true position of

renunciation is in dedicating everything to Krsna, he is truly fortunate. Al-

though he lives within the material world he dwells within the revelation of

Krsna's pastimes, and experiences the extension of the spiritual world within

the material world.

            On the other hand, one who chants the holy name of the Lord for name

and fame is simply a hypocrite and a cheater. His renunciation is false. O mind!

give up the association of both those who want liberation and those who want

material enjoyment. They are all non-devotees.

            What is in connection with Krsna is aprakrta: non material and supra

mundane. The divine things in relation to Krsna should never be seen as material.

By virtue of its divine connection with Krsna a thing becomes transcendental.

It is therefore impossible for it to be anything less than divine. The mayavadis

can never think of Krsna. Proud of their piety, they think themselves liberated

and blaspheme the Vaisnavas.

            O mind, your only prayer is to be the servant of the devotees. Make this

prayer your only contemplation. Why do you want to go off and leave the

devotees. A phalgu-vairagi does not understand that the true meaning of re-

nunciation is devotion. In the dress of a devotee, such an impostor calls himself

a tyagi, a great renouncer, but he is only a great pretender. He will never be a

true Vaisnava. Giving up the lotus feet of Sri Hari, he leaves the Lord's service

behind in order to perform his "worship" in a solitary place. Having left the

service of Sri Krsna and the association of devotees, what will he get by becoming

famous as a humble man? Those who, in a false spirit of renunciation, give

up the service of Krsna, the association of Vaisnavas and the order of the guru to

execute solitary bhajana may sit in their hut and chant, but the only fruit they

get is false. What is the use of such foolishness?

            O mind! Always engage yourself in the service of Sri Radha, and keep

aloof from the snake of material enjoyment. There is nothing glorious about

performing kirtana simply for name and fame. You are the eternal servant of

Srimati Radharani. Why then do you renounce her for the cheating process of

nirjana-bhajana? Why do you run after false renunciation and so give up the

service of Sri Radha? The residents of Vrndavana are the real object of preaching.

They do not aspire for false prestige, nor are they devoid of life, as are the

false renunciates. Those who have spiritual vitality can preach and instill spiri-

tual life in their audience. Preaching is the symptom of vitality. One who

preaches the message of Krsna consciousness is devoid of hopes for prestige.

            Sri Dayita Dasa, (Srila Bhaktisiddhanta) the humble servant of Sri Radha

and her beloved Krsna always hopes for kirtana, and begs everyone to sing the

holy name of the Lord aloud. By the influence of such kirtana, one may gradu-

ally come to the exalted stage of smaranam, wherein one constantly remembers

the pastimes of Krsna within one's mind. Nirjana-bhajana is conceivable only

after attaining this advanced level of krsna-bhakti.

(Mahajana-racita Gita, Bhaktisiddhanta Sarasvati Thakura.)

The Twenty-six Qualities of a Vaisnava

3.25

sei saba guna haya vaisnava-laksan

saba kaha na yaya, kari dig-darasana.

krpalu, akrta-droha, satya-sara, sama

nirdosa, vadanya, mrdu, suci, akincana.

sarvopakaraka, santa, krsnaika-sarana

akama, aniha, sthira, vijita-sad-guna.

mita-bhuk, apramatta, manada, amani

gambhira, karuna, maitra, kavi, daksa, mauni.

            All these transcendental qualities are the characteristics of pure vaisnavas.

They cannot be fully explained, but I shall try to point out some of the important

qualities:

Devotees are always merciful, humble, truthful, equal to all, faultless, magnanimous,

mild, and clean. They are without material possessions, and they perform

welfare work for everyone. They are peaceful, surrendered to Krsna, and

desireless. They are indifferent to material acquisitions and are fixed in devo-

tional service. They completely control the six bad qualities: lust, anger, greed,

pride, illusion, and envy. They eat only as much as required, and are sober.

They are respectful, grave, compassionate, and without false prestige. They are

friendly, poetic, expert, and silent, that is they do not speak whimsically.

(Cc. Madhya 22.77-80)

Vaisnavas see With Equal Vision

3.26

vidya-vinaya-sampanne brahmane gavi hastini

suni caiva sva-pake ca panditah sama-darsinah

            The learned devotee sees with equal vision (by dint of true knowledge) the

brahmana, the cow, the elephant, the dog, and the outcaste. (Bhagavad-gita 5.18)

3.27

mahat-sevam dvaram ahur vimuktes

tamo-dvaram yositam sangi-sangam

mahantas te sama-cittah prasanta

vimanyavah suhrdah sadhavo ye

            Service to mahatmas opens the door to liberation. The path to hell is wide

open for those who associate with people fond of women and sex. The great

devotees are equipoised. They do not see any difference between one living

being and another. They are peaceful, and are fully engaged in devotional ser-

vice. They are devoid of anger and they work for the benefit of everyone. They

do not behave in any abominable way. Such persons are known as mahatmas.

(Bhag. 5.5.2)

3.28

ye va mayise krta-sauhrdartha janesu dehambhara-vartikesu

grhesu jayatmaja-ratimatsu na priti-yukta yavad-arthas ca loke

            Those who are interested in reviving their Krsna consciousness and in-

creasing their love of Godhead do not like to do anything that is not related to

Krsna. They are not interested in mingling with those who are busy maintaining

their bodies by eating, sleeping, mating, and defending. They are not attached

to their homes, although they may be householders. Nor are they attached

to wives, children, friends, or wealth. At the same time, they are not

indifferent to the execution of their duties. Such persons are interested in col-

lecting only enough money to keep their body and soul together These are the

characteristics of a devotee. (Bhag. 5.5.3)

The Lord is Conquered by Devotion

3.29

aham bhakta-paradhino hy asvatantra iva dvija

sadhubhir grasta-hrdayo bhaktair bhakta-jana-priyah

            I am completely under the control of My devotees. Indeed, I am not inde-

pendent. I sit within the core of their heart. What to speak of My devotees

even those who are devotees of my devotees are very dear to Me. (Bhag. 9.4.63)

3.30

sadhavo hrdayam mahyam sadhunam hrdayam tv aham

mad-anyat te na jananti naham tebhyo manag api

            My pure devotees are always in my heart, and I am always in their heart.

My devotees know nothing but Me, and I know nothing but them. (Bhag. 9.4.68)

A Vaisnava is Supremely Merciful

3.31

bhavad-vidha bhagavatas tirtha-bhutah svayam vibho

tirthi-kurvanti tirthani svantah-sthena gadabhrta

            Devotees are themselves the highest places of pilgrimage, capable of giving

benediction to all, for they always carry the Supreme Lord, Krsna, within

their heart. Thus they purify the holy places of pilgrimage as well as those who

visit such places. (Bhag. 1.13.10)

3.32

yan-namam-sruti-matrena puman bhavati nirmalah

tasya tirtha-padah kim va dasanam avasisyate

            If simply by hearing Sri Krsna's holy name one becomes supremely purified,

who can imagine the purifying power of chose who are constantly engaged in service

to His lotus feet? What is impossible for such persons? (Bhag. 9.5.16)

The Glories of the Vaisnavas

3.33

sva dharma-nisthah sata-janmabhih puman

virincatam eti tatah param hi mam

avyakrtam bhagavato 'tha vaisnavam

padam yathaham vibudhah kalatyaye

            One who perfectly follows his duty in varnasrama-dharma for one hundred

births can attain the position of Brahma. One who is more qualified can

attain the position of Siva. A Vaisnava, however, is immediately promoted to

the spiritual planets far beyond even my abode. That transcendental position is

so difficult to realize that I, Lord Siva, and the other gods can attain those

spiritual planets only after the ultimate annihilation of the material world.

(Bhag. 4.24.29)

3.34

nayana bhariya dekha dasera prabhava

hena dasyabhave krsne kara anuraga

alpa hena na maniha "krsna-dasa" nama

alpa-bhagye dasa nahi kare bhagavan

dasa-name brahma-siva harisa-antara

dharani-dharendra cahe dasa adhikara

            [Lord Caitanya said] Just see the influence of the servant of Krsna. With

such a mentality of service, cultivate a deep attachment to Krsna. If, however,

you are devoid of a service attitude and do not wish to call yourself "Krsna-dasa,"

you will be most unfortunate: the Lord will never accept you as His servant.

Brahma and Siva, although they are the masters of the universe, take endless

delight in the name "Krsna-dasa" and pray for the qualification to become

servants of Sri Krsna. (C.Bhag. Mad. 23.463-464, 472)

3.35

kita janma hau yatha tuya dasa

bahir-mukha brahma-janme nahi asa

            Let me take birth as a worm as Your servant. O Krsna, I would forsake

a birth as Brahma, if that birth was devoid of Your service.

(Saranagati, Bhaktivinode Thakura)

The glories of the Servants of the Vaisnavas

3.36

maj janmanah phalam idam madhu-kaitabhare

mat prarthaniya mad anugraha esa eva

tvad bhrtya-bhrtya-paricaraka-bhrtya-bhrtya

bhrtyasya-bhrtyam iti mam smara lokanatha

            O Supreme Lord of all, slayer of the demons Madhu and Kaitabha! Please

be merciful to me and grant my prayer that You may remember me as a servant

of Your servant's servant, a servant of such a servant of Your servant's

servant, a servant of a servant of Your servant's servant, and a servant of Your

servant's servant servant.

Note: Srila Prabhupada sometimes alluded to this verse in his lectures by

stressing that a vaisnava aspires to become the servant of the servant of

the servant of the Lord one thousand times removed.

Further Glories of Vaisnavas

3.37

sadhunam sama-cittanam sutaram mat-krtatmanam

darsanan no bhaved bandhah pumso 'ksnoh savitur yatha

            When one is face to face with the Sun, there is no longer darkness for one's

eyes. Similarly, when one is face to face with a sadhu who is fully determined

and surrendered to the Supreme Personality of Godhead, Krsna, one will no

longer be subject to material bondage. (Bhag. 10.10.41)

3.38

na hy am-mayani tirthani na deva mrc-chila-mayah

te punaty uru-kalena darsanad eva sadhavah

            Water alone does not make a sacred place holy. Nor is it earth nor clay

that composes the form of the Deity. The waters of the Ganges, visits to holy

places, and the worship of the Salagrama-sila purify one only after a long time,

but saints like you purify instantly by their very sight. (Bhag. 10.84.11)

Without Taking Shelter of a Vaisnava, all Knowledge is Lost

3.39

thakura-vaisnava-pada, avanira susuampada,

suna bhai! haina eka mana:

asraya laiya bhaje, tare krsna nahi tyaje patha-bheda,

ara sava nare akarana

vaisnava-carana-jala, prema-bhakti dite bala,

aro keho nane balavanta:

vaisnava-carana-renu, mastake bhusana vinu

ara nahi bhusanera anta,

tirthajala-pavitra-gune, likhiyache purane,

se saba bhaktira pravancana:

vaisnavera padadoka, sama nahe ei saba,

yate haya vanjita purana.

vaisnava-sangete mana, anandita anuksana,

sada haya krsna-parasanga:

dina narottama kande, hiya dhairya nahi vandhe,

mora dasa kena haila bhanga.

            O brother, please hear my words with rapt attention: The lotus feet of the

vaisnavas are the most valuable treasure in the world. Those vaisnavas con-

tinually take shelter of Lord Krsna and worship Him. They never abandon

their Lord, but they are liberated from the cycle of repeated birth and death.

The water which has washed the lotus feet of the vaisnavas bestows devotional

service in pure love of Godhead. There is nothing as effective in attaining this

divine love. I place the dust from the lotus feet of the vaisnavas upon my head.

I wear no other ornament. The purifying power of the waters of the various

places of pilgrimage is described in the Puranas, although this is something of a

deceptive trick. Actually there is nothing which is as purifying as the water

which has washed the lotus feet of the vaisnavas. This water fulfills all desires.

Moment after moment my mind finds contant pleasure in the association of the

Vaisnavas. I always seek the company of those devoted to Lord Krsna. The

poor-hearted Narottama dasa Thakura cries, "I cannot maintain my composure

any longer. Why have I fallen into such a low condition of life that I cannot

get the association of the vaisnavas?"

(Prarthana Narottama dasa Thakura)

Only Vaisnavas are Really Merciful to the Fallen

3.40

ei baro karuna koro, vaisnava gosai

patita pavana toma bine keho nai.

jahara nikate gele papa dure jay

emona doyalu prabhu keba kotha pay.

gangara parasa hoile pascate pavan

darsane pavitra koro ei tomara guna.

hari-sthane aparadhe tare' hari-nama

toma-sthane aparadhe nahika paritrana.

tomara hrdoye sada govinda-visrama

govinda kahena, mora vaisnava parana.

prati janme kori asa caranera dhuli

narottame koro doya apanara bali'.

            O Vaisnava Gosvami, please be merciful to me. No one except for you can

purify the conditioned souls. Where does anyone go to find such a merciful

personality by whose mere audience all sins go far away? After bathing in the

waters of the sacred Ganges many times one becomes purified, but just by the

sight of you, fallen souls are purified. This is your great power. The holy name

delivers one who has committed an offense to Lord Hari, but if one commits an

offense to you, there is no way of overcoming it. Your heart is always the

resting place of Lord Govinda, and Lord Govinda says the Vaisnavas are always

in My heart. I desire the dust of your holy feet in every birth I may take.

Please consider Narottama dasa Thakura yours and be kind upon him.

(Prarthana Narottama dasa Thakura)

The Glories of Exclusive Vaisnavas

3.41

brahmananam sahasrebhyah satrayaji visisyate

satrayaji-sahasrebhyah sarvavedanta-paragah

sarva-vedanta-vit-kotya visnu-bhakto visisyate

vaisnavanam sahasrebhyah ekantyeko visisyate

            Out of many thousands of brahmanas, one who performs sacrifice for Visnu

is best. Out of thousands of such yajnika-brahmanas, one who knows the meaning

of Vedanta is best. But of millions of such vedantists, a devotee of Visnu is best.

 And out of thousands of Visnu bhaktas, one who is an unalloyed devotee of

Visnu is the best. (Hari-bhakti-vilasa 10.117 and Bhakti-sandarbha, 177)

3.42

na mayy ekanta-bhaktanam guna-dosodbhava gunah

sadhunam sama-cittanam buddheh param upeyusam

            Material piety and sin, which arise from the good and evil of this world,

cannot exist within My unalloyed devotees, who, being freed from material hank-

ering, maintain steady spiritual consciousness in all circumstances.

(Bhag. 11.20.36)

Vaisnavas are Very Rare

3.43

bahunam janmanam ante jnanavan mam prapadyate

vasudevah sarvam iti sa mahatma su-durlabhah

            After many, many births and deaths, one who is in knowledge surrenders

unto Me, knowing Me (Vasudeva) as the cause of all that is. Such a great soul

is very rare. (Bhagavad-gita 7.19)

3.44

manusyanam sahasresu kascid yatati siddhaye

yatatam api siddhanam kascin mam vetti tattvatah

            Out of many thousands among men, one may desire perfection. Out of

thousands of those who attain perfection, hardly one may know me in truth.

(Bhagavad-gita 7.3)

3.45

rajobhih sama-sankhyatah parthivair iha jantavah

tesam ye kecanehante sreyo vai manujadayah

prayo mumuksavas tesam kecanaiva dvijottama

mumuksunam sahasresu kascin mucyeta sidhyati

muktanam api siddhanam narayana-parayanah

sudurlabhah prasantatma kotisv api maha-mune

            In this world, there are as many living entities as there are atoms. Among

these living entities, few are human beings, and among them, few are interested

in following religious principles. Among those who follow religious principles,

only a few desire liberation from the material world. Among thousands of those

who wish for liberation, one may actually achieve it, giving up material attach-

ments to society, friendship, love, country, home, wife, and children. And among

many thousands of such liberated persons, one who can understand the true

meaning of liberation is very rare. Out of millions of perfected and liberated

souls, one may be a devotee of Krsna. Such devotees, who are fully peaceful,

are extremely rare. (Bhag. 6.14.3-5)

Out of Many Liberated Souls, a Pure Devotee is Very Rare

3.46

tara madhye 'sthavara', 'jangama' dui bheda

jangame tiryak-jala-sthalacara-vibheda.

tara madhye manusya-jati ati alpatara

tara madhye mleccha, pulinda, bauddha, sabara.

veda-nistha-madhye ardheka veda 'mukhe' mane

veda-nisiddha papa kare, dharma nahi gane.

dharmacari-madhye bahuta 'karma-nistha'

koti-karma-nistha-madhye eka 'jnani' srestha.

koti-jnani-madhye haya eka-jana 'mukta'

koti-mukta-madhye 'durlabha' eka krsna-bhakta.

            The unlimited living entities can be divided into two different groups--

those that can move and those that cannot move. Among living entities that

can move are birds, aquatics, and animals. Although the living entities known

as human beings are very small in quantity, that division may be still further

subdivided, for there are many uncultured human beings like mlecchas, pulindas,

and other varieties of outcasts. Among human beings, those who are followers

of the Vedic principles are considered civilized. Among these, almost half simply

give lip-service to the Vedic principles while committing all kinds of sinful

activities. Such men do not care for the prohibitions of scripture. Among the

followers of the Vedas most are following the process of karma, distinguishing

between good and bad work. Out of many such sincere karmis, there may be

one jnani, who is actually wise. Out of many millions of such wise men, one

may become liberated. And out of many of such liberated persons, a pure

devotee of Krsna is very difficult to find. (Cc. Madhya 19.144-148)

3.47

aksnoh phalam tvadrsa-darsanam hi

tanoh phalam tvadrsa-gatrasangah

jihva phalam tvadrsa-kirtanam hi

sudurlabha bhagavata hi loke

            O Vaisnava! To see you is the perfection of the eyes. To touch your holy

feet is the perfection of the body. To vibrate your holy qualities is the perfection

of the tongue for it is very rare to find a pure devotee within this world.

(Hari-bhakti-sudhodaya 13.2)

A Vaisnava is Beyond Mundane Knowledge

3.48

tan vai hy asad-vrttibhir aksibhir ye

parahrtantar-manasah paresa

atho na pasyanty urugaya nunam

ye te padanyasa-vilasa-laksyah

            O great Supreme Lord, offensive persons whose internal vision has been

too affected by external materialistic activities cannot see Your lotus, feet, but

Your devotees can always see Your lotus feet because their only aim is to enjoy

Your lila. (Bhag. 3.5.45)

3.49

yata dekha vaisnavera vyavahara-duhkha

niscaya janiha sei parananda sukha

visaya-madandha saba kicchui na jane

vidya kula, dhana-made vaisnava na cine

            When you see a Vaisnava of the highest order who seems to be suffering

from material misery, you should know for sure that he is really experiencing

the highest ecstasy. Bewildered by sense enjoyment and puffed up with pride in

their knowledge, education, birth, wealth, beauty, and so on, ignorant people

cannot understand the activities or position of a Vaisnava. A Vaisnava, on the

other hand never considers birth, education, and wealth to be important quali-

fications, but distributes the Lord's mercy to everyone, regardless of their

social position. (C.Bhag. Mad. 9.240-241)

A Vaisnava is Paraduhkha-duhkhi

3.50

mahad-vicalanam nrnam grhinam dina-cetasam

nihsreyasaya bhagavan kalpate nanyatha kvacit

            O Narada, great persons like you visit the homes of family men, not to

profit from them but simply to bestow eternal auspiciousness upon them, even

though they are often reluctant to hear anything for their spiritual benefit,

being too materialistic. Otherwise you have no need to travel from one place to

the next. (Bhag. 10.8.4)

3.51

mahanta-svabhava ei tarite pamara

nija karya nahi tabu yana tara ghara

            It is the general practice of saintly persons to deliver the Therefore

they go to people's houses, although they have no personal business there.

(Cc. Madhya 8.39)

3.52

janasya krsnad vimukhasya daivad

adharma-silasya suduhkhitasya

anugrahayeha caranti nunam

bhutani bhavyani janardanasya

            My dear Lord, great philanthropic souls travel on the earth on behalf of

the Supreme Personality of Godhead to show compassion to the fallen

who are averse to the sense of subordination to the Lord. (Bhag. 3.5.3)

3.53

bhajanti ye yatha devan deva api tathaiva tan

chayeva karma-sacivah sadhavo dina-vatsalah

            The rewards the demigods give closely follow one's pious acts, just as the

movements of a shadow correspond exactly to those of the body. A devotee's

mercy, however, is causeless and does not depend on the accumulation of piety.

Saintly persons are kind and compassionate to fallen souls without considering

their piety or impiety.

(Bhag. 11.2.6)

A Vaisnava is Transcendental

3.54

na karma-bandhanam janma vaisnavanam ca vidyate

visnur anucaratvam hi moksam ahur manisinah

            A Vaisnava does not take birth under the jurisdiction of karmic law. His

birth and disappearance are transcendental. The wise have declared that the

servants of Visnu are eternally engaged in the liberated service of the Lord

hence are free from the laws of material nature.

(Hari-Bhakti-Vilasa, 10,113, quoted from Padma Purana)

3.55

ata eva vaisnavera janma mrtyu nai

sange aisen, sange yayen tathai

dharma, karma, janma vaisnavera kabhu nahe

padma-puranete iha vyakta kari' kahe

            The Padma Purana says that vaisnavas do not undergo birth and death

like ordinary people do. They appear and disappear within this world of their

own accord. In this way, sometimes we get their association and sometimes

their association is withdrawn. The devotees are not subject to any worldly

considerations of duty and karma. (C.Bhag.. Antya 8.173,174)

 3.56

vahni-surya-brahmanebhyas-tejiyan vaisnavah sada

na vicaro na bhogas ca vaisnavanam svakarmanam

            The purifying power of fire, the sun, and the holy brahmanas is eclipsed by

the divine power of the Vaisnavas. The activities of the Vaisnavas are neither

karmic nor performed for the sake of materialistic enjoyment. (Brahma-vaivarta

Purana, Krsna-janma-khanda, Chapter 59)

A Vaisnava's Birth, Family, and Nation are of no Importance

3. 57

viprad dvi-sad-guna-yutad aravinda-nabha-

padaravinda-vimukhat svapacam varistham

manye tad-arpita-mano-vacanehitartha-

pranam punati sa kulam na tu bhurimanah

            If a brahmana has all twelve brahminical qualifications, but is not a devo-

tee and is averse to the lotus feet of the Lord, he is certainly lower than a dog-

eater who is a devotee, but who has dedicated everything mind, words, activities,

life, and wealth to the Supreme Lord Krsna. Such a devotee is superior

to a brahmana because a devotee can purify his entire family, whereas the

brahmana who is not a devotee is bound to be illusioned by the false prestige of

his position and thus cannot purify even himself. (Bhag. 7.9.10)

3.58

aho bata sva-paco 'to gariyan

yaj-jihvagre vartate nama tubhyam

tepus tapas te juhuvuh sasnur arya

brahmanucur nama grnanti ye te

            O Lord, how glorious are they whose tongues always chant Your holy name!

Even if born in a family of dog-eaters, such persons are worshipable.

who chant the holy name of Your Lordship must have performed all kinds of

austerities and sacrifices. They must have all the good qualities of the aryans.

They must have bathed in all the holy places, studied the Vedas, and fulfilled

everything required of those who are qualified to chant the Vedas and perform

yajna. (Bhag. 3.33.7)

3. 59

na me 'bhaktas caturvedi mad-bhaktah svapacah priyah

tasmai deyam tato grahyam sa ca pujyo yatha hyaham

            A brahmana who is expert in studying all four Vedas is not dear to Me, but

a devotee who comes from a family of outcastes (candalas) is dear to Me. What-

ever he touches becomes pure. That devotee, although born in a family of

outcastes is as worshipable as I am. (Hari-bhakti-vilasa 10.91)

3.60

nica-jati nahe krsna-bhajane ayogya

sat-kula-vipra nahe bhajanera yogya

yei bhaje sei bada abhakta hina chara

krsna-bhajane nahi jati-kuladi-vicara

            Birth in a low family is no disqualification for the execution of devotional

service. And birth in a family of brahmanas is no qualification. Anyone who

takes to devotional service is exalted, whereas a non devotee is always con-

demned and abominable. In the discharge of devotional service to the Lord,

there is no consideration of the status of one's family. (Cc. Antya 4.66,67)

A Devotee is Dearer Than one's own Family

3.61

mata-pita yuvatayas tanaya vibhutih

sarvam yadeva niyamena madanvayanam

adyasya nah kalupater-bakulabhiramam

srimat-tad-anghri yugalam pranamami murdhna

            I reverently bow down to the blessed feet of the first acarya of our devo-

tional family. His holy feet are bedecked with offering of bakula flowers. He is

eternally united to us and all members of our family with a bond of love dearer

than father, mother, sons, wealth, or anything else in life. (Stotra-Ratnam 5)

The Twelve Mahajanas

3.62

svayambhur naradah sambhuh kumarah kapilo manuh

prahlado janako bhismo balir vaiyasakir vayam

             Brahma, Narada, Siva, the four Kumaras, Kapiladeva, Svayambhuva

Manu, Prahlada, Janaka Maharaja, Grandfather Bhisma, Bali Maharaja,

Sukadeva Gosvami, and I (Yamaraja) know the real transcendental principles

of religion. (Bhag. 6.3.20)

Important Devotees

3.63

markendeyo 'mbarisas ca vasur vyaso vibhisanah

pundariko balih sambhuh prahlado viduro dhruvah

dalbhyah parasaro bhismo naradadyas ca vaisnavaih

sevya harim nisevyami no cedagah param bhavet

            Markandeya Esi, Maharaja Ambarisa, Vasudeva, Srila Vyasadeva,

Vibhisana, Pundarika, Bali Maharaja, Siva, Prahlada Maharaja, Vidura, Dhruva

Maharaja, Dalbhya, Parasara, Bhisma, Narada, and the great sages and devotees

who follow in their footsteps are all great persons. One should worship

and serve them in addition to worshiping and serving Lord Hari. One who

neglects to worship the Lord's devotees commits a great offense.

(Laghu Bhagavatamrta, Uttara-khanda, 2)

Prahlada is the Best of the Devotees

3.64

kvaham rajah-prabhava isa tamo 'dhike 'smin

jatah suretara-kule kva tavanukampa

na brahmano na tu bhavasya na vai ramaya

yan me 'rpitah sirasi padma-karah prasadah

            O my Lord, because I was born in a family full of the hellish material quali-

ties of passion and ignorance, what is my position? And what is to be said of

Your causeless mercy, which You never offered even to Lord Brahma, Lord

Siva, or the goddess of fortune, Laksmi? You never put Your lotus hands upon

their heads, but You have put it on mine. (Bhag. 7.9.26)

Better than Prahlada are the Pandavas

3.65

na tu prahladasya grhe param brahma vasati,

na ca tad darsanartham munayas tad grhan abhiyanti,

na ca tasya brahma matuleyadi rupena varttate,

na ca svayam eva prasannam,

ato yuyam eva tato 'pyasmatto 'pi bhuri-bhaga iti bhavah

            The Supreme Personality of Godhead did not personally remain in

Prahlada's home, although He stayed in the home of the Pandavas. Great sages

did not travel to Prahlada's home to see the Supreme Lord, but for this purpose

they did visit the home of the Pandavas. The Supreme Lord did not become the

intimate relative of Prahlada Maharaja, He was the maternal cousin of the

Pandavas. He also did not personally express great pleasure at the daily activi

ties of Prahlada as He did with the Pandavas. For all these reasons, Narada

Muni has said that the Pandavas were more fortunate than either himself or

 Prahlada. (Laghu-Bhagavatamrta, Uttara-khanda 19)

The Yadavas are Superior to the Pandavas

3.66

sadati san-nikrstatvat mamatadhikyato hareh

pandavebhyo'pi yadavah kecit sresthatama matah

            Because of their constant intimate association with Lord Krsna and close

family ties with Him, some members of the Yadu dynasty are more exalted than

the Pandavas. (Laghu-Bhagavatamrta, Uttara-khanda 18)

Uddhava is Superior to the Yadavas

                                                                                                                                                    

3.67                                                                                             

na tatha me priyatama atma-yonir na sankarah

na ca sankarsano na srir naivatma ca yatha bhavan

            O Uddhava, Brahma, Siva, Sankarsana, Laksmidevi, and even My own

self is not as dear to Me as you are. (Bhag. 11.14.15)

3.68

noddhavo 'nv api man-nyuno yad gunair narditah prabhuh

ato mad-vayunam lokam grahayann iha tisthatu

            Uddhava is not inferior to Me in any way. He is never affected by the

modes of material nature. As such he may remain in this world to disseminate

specific knowledge about the Personality of Godhead. (Bhag. 3.4.31)

The Gopis are Superior to Uddhava

3.69

asam aho carana-renu-jusam aham syam

vrndavane kim api gulma-latausadhinam

ya dustyajam sva-janam arya-patham ca hitva

bhejur mukunda-padavim srutibhir vimrgyam

            O when will that day be mine, when I can take the dust of the lotus feet of

those great souls known as the gopis on my head? When will the day come

when I shall take birth as a creeper in Vrndavana, so that I can take the dust of

the lotus feet of the gopis on my head? Those great souls gave up society,

friendship, love, their very relatives even the Vedic principles to surrender

to Krsna, who is known as Mukunda. Such devotion as exhibited by these ex-

alted inhabitants of Vrndavana is only hinted at in the Vedas. (Bhag. 10.47.61)

The Gopis are Superior to the Laksmis in Vaikuntha

3.70

na tatha me priyatamo brahma rudras ca parthiva

na ca laksmir na catma ca yatha gopijano mama

            Not even Brahma, Siva, Laksmidevi, or even My own self is as dear to Me

as are the gopis of Vrndavana. (Adi-Purana)

Radharani is the Best of all Devotees

3.71

yatha radha priya visnos-tasyah kundam priyam tatha

sarva gopisu saivaika visnor-atyanta-vallabha

            Srimati Radharani is dear to Krsna, and her kunda, known as

is similarly dear to Him. It is the favorite place of Krsna. Of all the

Srimati Radharani is the most dear to Krsna. (Laghu-bhagavatamrta, 45)

3.72

karmibhyah parito hareh priyataya vyaktim yayur jnaninas-

tebhyo jnana-vimukta-bhakti-paramah premaika-nisthas-tatah

tebhyas-tah pasu-pala-pankaja-drsas tabhyapi sa radhika

prestha tad-vadiyam tadiya-sarasi tam nasrayet kah krti

            In the scriptures it is said that of all types of fruitive workers, one who is

advanced in knowledge of the higher values of life is favored by the Supreme

Lord Hari. Out of many such people who are advanced in knowledge, jnanis

may take to devotional service. He is superior to the others. However, one

who has actually attained prema, pure love of Krsna, is superior to him. The

gopis are exalted above all the advanced devotees because they are totally de-

pendent on Krsna, the transcendental cowherd boy. Among the gopis, Srimati

Radharani is the most dear to Krsna. Her kunda, or lake, is as profoundly dear

to Krsna as is this most beloved of the gopis. Who then, will not reside at

Radha-kunda, and, in a spiritual body surcharged with ecstatic devotional feel-

ings, (aprakrta-bhava) render loving service to the divine couple, Sri Sri Radha-

Govinda, who perform their asta-kaliya-lila. Indeed, those who execute devo-

tional service on the banks of the Radha-kunda are the most fortunate souls in

the universe. (Upadesamrta 10, Rupa Gosvami)

The Glories of Gauranga's Devotees

3.73

acarya dharmam paricarya visnum vicarya tirthani vicarya vedan

vina na gaura-priya-padasevam vedadi-dusprapya-padam vidanti

            Those who perform the duties of varnasrama-dharma, worship Lord Visnu,

and visit many holy places, yet neglect the service of the lotus feet of the great

devotees, who are dear to Lord Caitanya, are never able to understand the

pastimes of Radha-Govinda in Their confidential abode of Vrndavana. (C. Candramrta 22)

3.74

kaivalayam narakayate tridasapur-akasa-puspayate

durdantendriya-kala-sarpa-patali protkhata-damstrayate

yat-karunya-kataksa-vaibhavatam tam gauram-eva stamah

            For devotees of Caitanya Mahaprabhu who have attained His glance of

mercy, impersonal liberation is hellish, the heavenly planets are a phantasma-

goria, the poisonous fangs of the snake-like senses are broken and harmless,

the universe is filled with ecstasy, and Brahma, Indra and all the gods seem like

insignificant insects. May that Sri Caitanya Mahaprabhu be glorified.

(C. Candramrta 5)

3.75

yatha yatha gaura-padaravinde vindeta bhaktim krta-punya-rasih

tatha tathot-sarpati hrdya-kasmad radha-padambhoja-sudhambu-rasih

            One who is extremely fortunate may get the mercy of Caitanya

Mahaprabhu. As much as one can devote his full attention to the lotus feet of

Lord Caitanya, to that extent he will be able to taste the nectarean service of

the lotus feet of Srimati Radharani in Vrndavana. The more one engages in the

service of Sri Caitanya, the more one finds oneself in Vrndavana, tasting the

nectar of the service of Sri Radha. (C. Candramrta 88)

3.76

gaurangera du'ti pada, yar dhana sampada,

se jane bhakati-rasa-sar

gaurangera madhura-lila, jar karne pravesila,

hrdaya nirmala bhela tar

je gaurangera nama loy, tara hoy premodoy,

tare muni jai balihari

gauranga-gunete jhure, nitya-lila tare sphure,

se jana bhakati-adhikari

gauranga-sangi-gane, nitya-siddha kori' mane,

se jay brajendra-suta-pas

sri-gauda-mandala-bhumi, jeba jane cintamani

tara hoy braja-bhume bas

gaura-prema-rasarnave, se tarange jeba dube,

se radha-madhava-antaranga

grhe va vanete thake, 'ha Gauranga' bo'le dake,

narottama mage tara sanga

            Anyone who has accepted the lotus feet of Sri Gauranga can

understand the true essence of devotional service. If one wants to take part in the madhurya-

lila of Sri Krsna as it was distributed by Sri Gauranga, he must first cleanse his

heart by hearing about the process of Krsna consciousness. If one takes the

name of Gauranga, prema will arise within his heart. At that time he will say jai

balihari: "This is superexcellent!" If one appreciates the merciful pastimes

of Sri Gauranga and feels ecstasy and sometimes cries, this process will soon help

him to understand the nitya-lila of Radha and Krsna. By realizing the qualities

of Lord Gauranga, one will be allowed entrance into the nitya-lila.

            One should understand that the eternal associates of Lord Gauranga

are all eternally perfect souls. Simply by accepting this, one can immediately be

promoted to the transcendental abode of Krsna. Living in Vrndavana and living

in Navadvipa are the same. And one who understands that the land of

Navadvipa is nondifferent from Vrndavana actually lives in Krsna's abode of

Vrndavana.

            Gaura-prema, transcendental love of Lord Gauranga is an ocean of nec-

tarean rasa. As the ocean is always dancing with waves, the ocean of transcenden-

tal love of Krsna as introduced by Lord Caitanya has constant waves.

One has to dive deep into that ocean. If one says, "Let me dive deep into that

nectarean ocean", he soon becomes a confidential devotee of Radha-Krsna.

            Narottama dasa Thakura says, "I pray for the association of whoever calls

out the name of Sri Gauranga, whether he is living in the forest as a member of

the renounced order of life, or whether he is a family man.

(Prarthana Narottama dasa Thakura)

The Unfortunate Position of Nondevotees

3.77

bhagavad-bhakti-hinasya jatih sastram japas-tapah

apranasyaiva dehasya ma mandanam loka-ranjanam

sucih sad-bhakti-diptagni-dagdha-durjati-kalmasah

svapako'pi budhaih slaghyo na veda-jno'pi nastikah

            For one who is devoid of transcendental devotion to Sri Krsna, his knowl-

edge of scripture, his japa and chanting of mantras, as well as all his austerities

are simply decorations on a dead body. For one who takes to pure

devotional service, all the reactions of his past sinful life are burned to ashes. In this

regard, the outcaste is equal to the highly learned, who also takes to this path; but

those who refuse to surrender, the atheists and agnostics, will remain ignorant

of the real conclusions of the Vedas, and get no credit for all their study.

(Hari-bhakti-sudhodaya 3.11.12)

Pure Devotion to Gauranga is Best of all

3.78

kriyasaktan dig dig vikatatapaso dhik ca yamena

dhigastu brahmaham vadana-pariphullan jadamatin

kimetan socamo visaya-rasa-mattan-narapasun

na kesancil-leso'py ahaha milito gaura-madhunah

            Woe to the smarta brahmanas, who blindly follow the Vedic rituals! To

hell with those who unnecessarily practice harsh penance's. Woe to those who

try to control the mind and senses by following the eightfold yoga system. Woe

to those who artificially practice brahmacaryi and imagine that they have be-

come liberated simply by saying aham bramasmi, "I am God". Woe to those

whose voices are filled with the flowery words of dry speculation. They are

intoxicated by the taste of mundane pleasure.

            Why should we lament for these animals in the guise of men? We lament

because, alas they have not tasted even a tiny drop of the nectar from the

lotus feet of Lord Gauranga. (C. Candramrta 32)

Without Devotion to Gauranga, One's Knowledge of Scripture is Foolish Nonsense

3.79

acaitanyam-idam visvam yadi caitanyam-isvaram

na viduh sarva-sastra-jna hyapi bhramyanti te janah

            Great scholars of the scriptures who do not accept Lord Gauranga, as the

Supreme Personality of Godhead, are forced to wander aimlessly throughout

this universe of dead matter. Their so-called knowledge of the scriptures will

be useless to them. Birth after birth, they will wander from one planet to the

next propelled by their pious and impious acts. (C. Candramrta 37)

Without the Mercy of Gauranga's Devotee

Everything is Impossible

 3.80

avad-brahma-katha vimukti-padavi tavan na tikti-bhavet

tavac-capi visrokhalatvamayate no loka-veda-sthitih

tavac-chastra-vidam mithah kalakalo nana-bahir-vartmastu

sri-caitanya-padambuja-priyajano yavan na drg gocarah

            As long as one has not seen a pure devotee of Sri, Gauranga Mahaprabhu,

he will be engaged in tasting bitter talks about the impersonal path of liberation.

            As long as one has not seen a devotee of Lord Gauranga, he will be bound

by social and Vedic convention, blindly following formalities and traditions with-

out understanding their purpose.

            As long as one never sees one of the beelike devotees addicted to drinking

the nectar from the lotus feet of Sri Gauranga, he will be forced to walk in

endless circles on the labyrinthine paths of dry Vedic scholarship, wasting valu-

able time in useless discussions on futile religious practices.

(C. Candramrta 19)

Thus ends the Third Jewel of the Gaudiya Kanthahara entitled Vaisnava-tattva.

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