Dig-darçiné öika

A Commentary on Hari Bhakti Vilas

By Sanatana Goswami

Text 1

atha maìgaläcaraëam

caitanyadeväà bhagavantaà äsraye

çré-vaiñëavänäà pramude 'jasä likhan
äväsyakäà karma vicärya sädhubhiù
särdhäà samähåtya samasta-çästratäù

atha=now; maìgaläcaraëam=invoking
auspiciousness; caitanyadeväm=Lord Caitanyadeva;
bhagavantam=the Supreme Personality of Godhead;
äsraye=I take shelter; çré-vaiñëavänäm=of the
devotees; pramude=for the pleasure;
äjasä=properly; likhan=writiìg;
äväsyakäm=compulsory; karma=work;
vicärya=consideriìg; sädhubhih=the devotees;
särdhäm=with; samähåtya=collectiìg;
samasta=from all; çästratäh=the çcriptures.

Invoking Auspiciousness

As, reflecting on what activities must be

performed, and with the help of the devotees
collecting many quotes from all the scriptures, I
write this book for the devotees pleasure, I take
shelter of Lord Caitanyadeva

Commentary by Çrila Sanätana Gosvämi

brahmädi-çakti-pradaà éçvaräà täà

dätuà sva-bhaktià kåpayävatérëam
caitanyadeväà çaränäà präpadye
yasya prasädät sva-väse 'rtha-siddhiù

I take shelter of Lord Caitanyadeva, the Supreme

Personality of Godhead, who empowers Brahma‘ and
the demigods, who descended to this world to give
His own devotional service, and whose mercy allows
His devotees to conquer Him and bring Him under
their control.

likhyate bhagavad-bhakti-
viläsasya yathä-mati
öékä dig-darçiné näma
tad-ekämçärtha-bodhiné

This commentary, which bears the name Dig-

darçiné öika‘ (A Commentary That Shows the
Direction), and which explains a small portion of the
Hari-bhakti-viläsa, has been written as far as I am
able.

As I begin the difficult task of writing this book, in

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

Text 2

bhakter viläsäàç cinute prabodhä-

nandasya çiñyo bhagavat-priyasya
gopäla-bhätöo raghunätha-däsaà
santoñayan rüpa-sanätanau ca

bhakter=of devotional service; viläsän=the

pastimes; cinute-gathers; prabodhänandasya=of
Prabodhänanda Sarasvati; çiñyo-the disciple;
bhagavat-to the Lord; priyasya=dear; gopäla-
bhätöo-Gopäla Bhätöa Gosvämi; raghunätha-däsaà-
Raghunätha däsa Gosvämi; santoñayan-pleasing;
rüpa-Rüpa Gosvämi; sanätanau=Sanätana Gosvämi;
ca-and.
 Çrila Gopäla Bhätöa Gosvämi, who pleased Çrila
Rüpa Gosvämi, Çrila Sanätana Gosvämi, and Çrila
Raghunätha däsa Gosvämi, and who was a disciple
of Lord Caitanya's dear devotee, Çrila
Prabodhänanda Sarasvati, first collected these
pastimes of devotional service.

Commentary by Çrila Sanätana Gosvämi

The pastimes of devotional service are this book,

Çré Hari-bhakti-viläasa.

Text 3

mathurä-nätha-pädäbja-
prema-bhakti-viläsataù
jätaà bhakti-viläsäkhyaà
tad-bhaktäù çélayantv imam

mathurä=of Mathurä; nätha=of the master;

pädäbja=for the lotus feet; prema=love; bhakti=and
devotion; viläsataù=from the pastimes; jätaà-born;
bhakti-viläsäkhyaà=named Bhakti-viläsa; tad-
bhaktäù-His devotees; çélayantv-may study; imam-
this.

May the devotees of the Lord carefully study this

Hari-bhakti-viläsa, which has come from a person
who enjoys splendid pastimes of love and devotion
for the lotus feet of Mathurä's master.
Commentary by Çrila Sanätana Gosvämi

The compound word mathurä-nätha-pädäbja-

prema-bhakti-viläsataù may mean eitherthe book
Hari-bhakti-viläsa has come from the playful
happiness of Çrila Gopäla Bhaööa Gosvämi, who is
filled with love and devotion for Mathurä's master,
orthe book Hari-bhakti-viläsa has come from Çrila
Gopäla Bhaööa Gosvämi, who who enjoys splendid
pastimes of love and devotion for the lotus feet of
Mathurä's master.
The devotees here are like bumblebees at the
lotus feet of Mathurä's master. If the alternate
readingçobhayantu is accepted, then the text
reads,the devotees of the Lord are glorious because
they are faultless and because they always hear and
chant the glories of the Lord. If the reading
alaìkurvantu is accepted, then the text reads,the
devotees of the Lord are decorated with all virtues,
beginning with humbleness."

Text 4

jéyäsur ätyantika-bhakti-niñöhaù
çré-vaiñëavä mäthura-maëòale 'tra
käséçvaraù kåñëa-vane cakastu
çré-kåñëa-däsaç ca sa-lokanäthaù
 jéyäsur=all glories; ätyantika-bhakti-niñöhaù=to
they who have great faith and devotion; çré-
vaiñëavä-the devotees of Lord Viñëu; mäthura-of
Mathurä; maëòale=in the circle; atra=here;
käséçvaraù-Käséçvara; kåñëa-vane-in Lord Kåñëa's
forest; cakastu-manifest; çré-kåñëa-däsas-Kåñëa
däsa; ca-and; sa-lokanäthaù=with Lokanätha.

All glories to the great devotees here in Lord

Kåñëa's forest within Mäthura-maëòala! May
Käçiçvara, Kåñëadäsa, and Lokanätha appear before
me.

Commentary by Çrila Sanätana Gosvämi

Tasting the nectar of devotional service to the

lotus feet of Mathurä's master, the the devotees
happily live in the land of Mathurä. In Çré Gopäla-
täpani‘ Upaniñad, Våndävana is calledthe forest of
Lord Kåñëa". In that forest the devotees happily
enjoy pastimes of hearing and chanting Lord Kåñëa's
glories. The word sa-lokanäthaù (with Lokanätha)
indicates the close friendship between Kåñëadäsa
Kaviräja and Lokanätha Gosvämi. It was in the
company of the devotees mentioned here that this
book was written.

Text 5

tatra lekhya-pratijä
ädau sa-käraëaà lekhyaà
çré-gurväçrayänaà tataù
guruù çiñyaù parékñädir
bhagavän manavo 'sya ca
manträdikäré siddhy-ädi
çodhanaà mantra-saàskriyä

tatra=there; lekhya-pratijä=description of what

will bewritten; ädau-in the begtinning; sa-käraëaà-
with reasons; lekhyaà-to be written; çré-guru=of the
spiritual master; äçrayänaà=shelter; tataù-then;
guruù-the guru; çiñyaù-the disciple; parékñädir-
examination; bhagavän-the Supreme Personality of
Godhead; manavo-mantras; asya=of Him; ca=and;
mantra=for the mantras; adikäré=qualified person;
siddhy-ädi-beginning with perfection; çodhanaà-
purification; mantra=of mantras; saàskriyä-rite of
purification.

Table of Contents

In this book will be discussed: (First Viläsa) 1.

Taking shelter of a bona-fide spiritual master, 2. the
qualities of a bona-fide spiritual master, 3. the
qualities of a bona-fide disciple, 4. tests presented to
the spiritual master and disciple, 5. the qualities of
the Supreme Personality of Godhead. 6. the mantras
glorifying the Supreme Personality of Godhead. 7.
the qualities of a person eligible to chant these
mantras, 8. the rites of purification, beginning with
Siddhi, 9. the purification of mantras, . . .

Commentary by Çrila Sanätana Gosvämi

Here will be described the spiritual master and

his qualities. Then will be described the mantras of
the Supreme Personality of Godhead and the glories
of these mantras.

Text 6

dékñä nityaà brahma-käle

çubhotthänaà pavitratä

dékñä=initiation; nityaà-regularly; brahma-käle-

at brahma-muhürta; çubha=auspicious; utthänam–-
rising; pavitratä-purity.

. . . (Second Viläsa) 10. initiation, 11. rising every

day at brahma-muhürta, 12. cleanliness, . . .

Text 7

prätaù småtyädi kåñëasya

vädyädyaiç ca prabodhanam
nirmälyottaraëädy-ädau
maìgalärätrikaà tataù
 prätaù=at sunrise; småty=remembering; ädi-
beginning with; kåñëasya-of Lord Kåñëa; vädya-
ädyais-activities beginning with playing music; ca-
and; prabodhanam-awakening; nirmälya=the
garlands worn by the Lord; uttaraëa=wearing;
ädy=beginning with; ädau=in the beginning;
maìgalärätrikaà-maìgala-ärati; tataù-then.

. . . (Third Viläsa) 13. remembering Lord Kåñëa and

performing other devotional activities early in the
morning, 14. awakening the Deity with music and
other devotional activities, 15. wearing garlands
worn by the Deity and accepting other remnants
from the Deity, 16. maìala-ärati, . . .

Text 8

maiträdi-kåtyaà çaucäca-
manaà dantasya dhävanam
snänaà tantrika-sandhyädi
deva-sadmädi-saàskriyä

maitra=passing urine; ädi=beginning with;

kåtyaà=to be done; çauca=cleaning;
äcamanaà=ringing the mount; dantasya-of the
teeth; dhävanam-cleaning; snänam–-bathing;
tantrika-sandhyä-ädi=offering tantrika-sandhyä;
deva-sadmädi-saàskriyä=cleaning the temple.
 . . . 17. the proper way to pass urine and stool, 18.
cleaning the body. 19. rinsing the mouth, 20.
cleaning the teeth, 21. bathing, 22. performing
tantrika-sandhya‘ (chanting the Gäyatré mantra),
(Fourth Viläsa) 23. cleaning the temple of the
Lord, . . .

Text 9

tulasy-ädy-ähåtir geha-
snänam uñëodakädikam
vastraà péöhaà cordhva-puëdraà
çré-gopi-candanädikam

tulasy-ädy-ähåtir=offerings to Tulasi; geha-of the

house; snänam-cleaning; uñëodakädikam-with warm
water; vastraà-clothing; péöhaà=seat; ca=and;
ürdhva-puëdraà-tilaka; çré-gopi-candanädikam-
beginning with gopé-candana.

. . 24. offering gifts to Tulasi, 25. cleaning one's

house, 26. bathing with warm water, 27. garments,
28. sitting place, 29. tilaka, 30. gopi-candana, . . .

Text 10

cakrädi-mudrä mälä ca
gåha-sandhyärcanaà guroù
mähätmyaà cätha kåñëasya
dvära-veñmäntarärcanam
 cakra=with cakra; ädi=beginning; mudrä-
mudras; mälä-garlands; ca-and; gåha-
sandhyä=offering sandhya‘ at home;
arcanaà=worship; guroù-of the spiritual master;
mähätmyaà-the glories; ca=and; atha=then;
kåñëasya-of Lord Kåñëa; dvära-veñma=the door of
the houee; antara=within; arcanam-worship.

. . . 31. the cakra-mudra‘ and other mudräs, 32.

garlands, 33. performing sandhya‘ at home, 34.
worshiping the spiritual master, 35. the glories of
the spiritual master, 36. worshiping Lord Kåñëa, 37.
the glories of Lord Kåñëa, (Fifth Viläsa) 38.
worshiping when one enters the door of the
house, . . .

Text 11

püjärthäsanam arghyädi-
sthäpanaà vighna-väraëam
çré-gurv-ädi-natir bhüta-
çuddhiù präëa-viçodhanam

püjä=worship; artha=for the purpose; äsanam=a

seat; arghyädi=beginning with arghya; sthäpanaà-
placing; vighna-väraëam-protection from obstacles;
çré-guru=with the spiritual master; ädi=beginning;
natir=offering obeisances; bhüta-çuddhiù=bhüta-
çuddhi; präëa-viçodhanam-purifying the life breath.
 . . . 39. sitting down to worship the Lord, 40. arghya
and other offerings, 41. removing obstacles, 42.
bowing down before the spiritual master and other
superiors, 43. bhüta-çuddhi, 44. purifying the life-
breath, . . .

Text 12

nyäsa-mudrä-pacakaà ca
kåñëa-dhyänäntarärcane
püjä padäni çré-mürti-
çälagräma-çiläs tathä

nyäsa=nyasas; mudrä=mudräs; pacakam=five;

ca-and; kåñëa-dhyäna=meditation on Lord Kåñëa;
antara=in the heart; arcane-in worship;
püjä=worship; padäni-places; çré-mürti-the Deity of
the Lord; çälagräma-çiläs-the Çälagräma stone;
tathä-so.

. . . 45. the nyäsas, 46. the five kinds of mudräs, 47.

meditating on Lord Kåñëa, 48. worshiping Lord
Kåñëa in one's heart, 49. the Deity of the Lord, 50.
the Çälagräma stone, . . .

Text 13

dvärakodbhava-cakräëi
çuddhayaù péöha-püjanam
ävähanädi tan-mudrä
äsanädi-samarpänam

dvärakä=in Dvärakä; udbhava=manifested;

cakräëi=cakra stones; çuddhayaù-cleaning;
péöha=sitting place; püjanam=worship;
ävähanädi=activities beginning with inviting the
Lord to appear; tan-mudrä=the mudras for that
purpose; äsanädi-samarpänam-offering a throne and
other things.

. . . 51. the cakra stones manifested at Dvärakä,

(Sixth Viläsa) 52. cleaning the Deity, 53. worshiping
the Lord's abode, 54. worship of the Deity, 55.
inviting the Lord to appear, 56. the mudräs for that
purpose, 57. offering the Deity a throne and other
gifts, . . .

Text 14

snäpanaà saìkha-ghänöädi-
vädyaà näma-sahasrakam
puräëa-pätho vasanaà
upavétaà vibhüñaëam

snäpanaà=bathing saìkha=conchshells;
ghänöä=and bells; ädi=beginning with; vädyaà-
music; näma-sahasrakam-chanting a thousand
names; puräëa-pätho=reciting the Puräëas;
vasanaà-garments; upavétaà-sacred thread;
vibhüñaëam-ornaments.

. . . 58. bathing the Deity, 51. conchshells, bells,

and musical instruments at the time of bathing the
Deity, 52. chanting a thousand names of the Lord,
53. reciting the Puräëas, 54. offering garments, 55.
offering a sacred thread, 56. offering ornaments, . . .

Text 15

gandhaù çré-tulasé-käañöha-
candanaà kusumäni ca
paträëi tulasé cäìgo-
paìgävaraëa-püjanam

gandhaù=perfume; çré-tulasé-käañöha-made of
tulasé wood; candanaà-sandal paste; kusumäni-
flowers; ca-and; paträëi-leaves; tulasé=Tulasi;
ca=and; aìga-upäìga=of the limbs of the Lord;
ävaraëa=of the guards protecting the Lord's abode;
püjanam=the worship.

. . . 57. offering scents, 58. offering tulasé-candana,

(Seventh Viläsa) 59. offering flowers, 60. offering
leaves, 61. Tulasi, 62. worshiping the limbs of the
Lord's transcendental form, 63. worshiping the
guards protecting the Lord's abode, . . .

Text 16
dhüpo dépaç ca naivedyaà
pänaà homo bali-kriyä
avagändüñädy-äsya-väso
divya-gandhädikaà punaù

dhüpo=incense; dépaç-lamp; ca-and; naivedyaà-

food; pänaà-drink; homo-homa; bali-kriyä-offerings;
avagändüña=rinsing the mouth; ädy=beginning
with; äsya=of the mouth; väso-scent; divya-
gandhädikaà-beginning with celestial scents; punaù-
again.

. . . (Eighth Viläsa) 64. offering incense, 65. offering

a lamp, 66. offering food, 67. offering drink, 68.
offering homa, 69. offering the Lord's remnants to
the devotees, 70. rinsing the mouth, 71. making the
mouth fragrant, 72. again offering celestial
fragrances, . . .

Text 17

räjopacärä gétädi
mahä-néräjanaà tathä
çaìkhädi-vädanaà sämbu-
çaìkha-néräjanaà stutiù

räja=for a king; upacärä=things; gétä=with

singing; ädi=beginning; mahä-néräjanaà-great ärati;
tathä-so; çaìkhädi-vädanaà=sound conchshells and
other things; sa-ambu-with water;
çaìkha=conchshell; néräjanaà=ärati; stutiù-prayers.

. . . 73. offering regal gifts, 74. singing and other

things, 75. offering maha‘-niräjana, 76. sounding a
conchshell and other musical instruments, 77.
offering çaìkha-niräjana, 78. offering prayers, . . .

Text 18

natiù pradakñiëä karmädy-

arpänaà japa-yäcane
agaù-kñamäpänaà nänä-
gäàsi nirmälya-dhäraëam

natiù=bowing down; pradakñiëä-

circumambulating; karma=work; ädi-beginning with;
arpänaà-offering; japa=chanting japa; yäcane-
prayers; agah„-sins; kñamäpänaà=forgiveness;
nänä=various; agäàsi=sins; nirmälya-dhäraëam-
wearing garlands from the Lord.

. . . 79. bowing down, 80. circumambulating, 81.

offering one's work and other things to the Lord, 82.
chanting japa, 83. offering prayers, 84. begging
forgiveness for offenses, 85. various offenses, 86.
wearing garlands offered to the Lord, . . .

Text 19
çaìkhämbu-térthaà tulasé-
püjä tan-måttikädi ca
dhätré snäna-niñedhasya
kälo våtter uparjanam

çaìkha=fromthe conchshell; ambu=water;

térthaà=water frok the Lord's lotus feet; tulasé-of
Tulasi; püjä-worship; tan-måttika-ädi-activities
beginning with respectfully touching her earth; ca-
and; dhätré-amalaki; snäna-niñedhasya kälo=the
time when bathing is forbidden; våtter
uparjanam=means of livelihood.

. . . (Ninth Viläsa) 87. conchshell water, 88. water

that has washed the Lord's feet, 89. worship of
Tulasi, 90. the ground where Tulasé grows, 91. the
ämalaké tree, 92. times when bathing is forbidden,
93. proper ways to earn one's livelihood, . . .

Text 20

madhyähne vaiçvadevädi
çräddhaà cänarpyam ucyate
vinärcäm açane doñäs
tathänarpita-bhojane

madhyähne=at midday; vaiçvadeva-

ädi=beginning with the Vaiçvadevas; çräddhaà-
çräddha; ca=and; anarpyam-what should not be
offered; ucyate-is said; vinä=without;
arcäm=worship; äsane-in eating; doñäs-faults;
tathä=so; anarpita=without offered; bhojane-in
eating.

. . . 94. midday duties, 95. the vaiçvadevas, 96.

çräddha, 97. what should not be offered, 98. the
offense of eating without having first worshiped the
Lord, 99. the sin of eating food not first offered to
the Lord, . . .

Text 21

naivedya-bhakñaëaà santaù
sat-saìgo 'sad-asaìgatiù
asad-gatir vaiñëavopa-
häsa-nindädi-duñkalam

naivedya-bhakñaëaà=eating food offered to the

Lord; santaù-the devotees of the Lord; sat-saìgo-
association with the devotees of the Lord; asad-
asaìgatiù=avoiding the association of non-devotees;
asad-gatir=the result of associating with non-
devotees; vaiñëava=of the devotees;
upahäsa=mocking; nindä=offenses; ädi=beginning
with; duñkalam=the inauspicious result.

. . . 100. eating food offered to the Lord, (Tenth

Viläsa) 101. the devotees of the Lord, 102.
associating with the devotees of the Lord, 103.
avoiding the association of non-devotees, 104. the
result of associating with non-devotees, 105. the
inauspicious result obtained by mocking or offending
the devotees of the Lord, . . .

Text 22

satäà bhaktir viñëu-çästraà

çrémad-bhägavataà tathä
lélä-kathä ca bhagavad-
dharmaù säyaà nija-kriyäù

satäà=of the devotees; bhaktir-devotion; viñëu-

çästraà-the Vaiñëava scriptures; çrémad-
bhägavataà-Çrimad-Bhägavatam; tathä-so; lélä-
kathä=the narrations of the Lord's pastimes; ca-and;
bhagavad-dharmaù=the religion of the Lord; säyaà-
evening; nija-kriyäù-own duties.

. . . 106. giving respect to the devotees, 107. the

Vaiñëava scriptures, 108. Çrimad-Bhägavatam, 109.
narrations of the Lord's pastimes, 110. the religion of
devotional service to the Lord, (Eleventh Viläsa) 111.
evening duties, . . .

Text 23

karma-päta-paréhäras
tri-kälärcä viçeñataù
naktaà kåtyäny atho püjä-
phala-siddhy-ädi darçanam
 karma-päta=materialistic activities;
paréhäras=renunciation; tri-kälärcä-worship at three
times of the day; viçeñatah„-specifically; naktam–-at
night; kåtyäny=duties; atho-then; püjä-of worship;
phala=of the result; siddhy=the perfection;
ädi=beginning with; darçanam=seeing the Deity.

. . . 112. renunciation of materialism, 113. worship

at three times of the day, 114. duties at night, 115.
the final result obtained by worship, 116. seeing the
Deity of the Lord, . . .

Text 24

viñëv-artha-dänaà vividho-
pacärä nyüna-püraëam
çayanaà mahimärcäyäù
çréman-nämnas tathädbhutaù

viñëu-artha-dänaà=giving gifts to the Lord;

vividha=various; upacärä=kinds of worship; nyüna-
püraëam-fulfilling a need; çayanaà-sleep;
mahimä=the glory; arcäyäù=of worship; çréman-
nämnas-of the holy name; tathä=so; adbhutaù-
wonder.

. . . 117. giving gifts to the Lord, 118. various kinds

of worship, 119. fulfilling needs, 120. sleep, 121. the
wonderful glory of worshiping the Lord, 122. the
wonderful glory of the Lord's holy name, . . .

Text 25

nämäparädhä bhaktiç ca
premäthäçrayänädayaù
pakñeñv ekädaçé säìgä
çré-dvädäsy-äçöakaà mahat

nämäparädhä=offenses to the holy name;

bhaktiç-devotional service; ca-and; prema=lobe;
atha=then; äçrayänädayaù-beginning with
surrender; pakñeñv-in the paksas;
ekädaçé=ekädaçi; sa=with; aìgä-parts; çré-
dvädäsé=dvädaçi; äçöakaà’eight things; mahat-
great.

. . . 123. offenses to the holy name, 124. devotional

service, 125. devotional love, 126. activities
beginning with surrendering to the Lord, (Twelfth and
Thirteenth Viläsas) 127. duties in relation to the
pakñas, 128. ekädaçi, 129. eight maha‘-
dvädaçis, . . .

Text 26

kåtyäni märgäsérñädi-
mäseñu dvädaçeñv api
puraçcaraëa-kåtyäni
 mantraà siddhasya lakñaëam

kåtyäni=duties; märgäsérñädi-beginning with

Margasirsa; mäseñu-in the months; dvädaçeñv-
twelve; api-also; puraçcaraëa-kåtyäni=puräscaräna;
mantraà-mantra; siddhasya-of one who has attained
perfection; lakñaëam-the charateristics.

. . . (Fourteenth, Fifteenth, and Sixteenth Viläsas)

130. duties in the twelve months beginning with
Märgaçirña, (Seventeenth Viläsa) 131. puraçcaraëa,
132. characteristics of the siddha-mantra, . . .

Text 27

mürty-ävirbhävanaà mürti-
pratiñöhä kåñëa-mandiram
jérëoddhåtiù çré-tulasé-
viväho 'nanya-karma ca

mürty-ävirbhävanaà=appearance of the Deity;

mürti-pratiñöhä=establishment of the Deity; kåñëa-
mandiram-the temple of Lord Kåñëa; jérëa=old
temples; uddhåtiù=repair; çré-tulasé-of Çré Tulasi;
viväho-the marriage; ananya=of the pure devotees;
karma=activities; ca-and.

. . . (Eighteenth Viläsa) 133. manifestation of the

Deity of the Lord, (Nineteenth Viläsa) 134. installing
the Deity of the Lord, (Twentieth Viläsa) 135. the
temple of Lord Kåñëa, 136. repairing old temples,
137. the marriage of Çré Tulasi, and 138. the
activities of the pure devotees.

Text 28

tatra gurüpasatti-käränam

kåpayä kåñëadevasya
tad-bhakta-jana-saìgataù
bhakter mähätmyam äkarëya
täm icchan sad-guruà bhajet

tatra=there; guru=of the spiritual master;

upasatti=approach; käränam=the cause;
kåpayä=by the mercy; kåñëadevasya-of Lord
Kåñëadeva; tad-bhakta-jana-saìgataù-by the
association of His devotees; bhakter-of devotional
service; mähätmyam=the glory; äkarëya-hearing;
täm-that; icchan-desiring; sad-guruà-a bona-fide
spiritual master; bhajet-should worship.

The Reason Why One Should Take Shelter of a

Genuine Spiritual Master

By the mercy of Lord Kåñëadeva hearing, in the

company of the devotees, the glories of pure
devotional service, and yearning to attain that
service, one should take shelter of a bona-fide
spiritual master.
Commentary by Çrila Sanätana Gosvämi

It is by the mercy of Lord Kåñëadeva that one

attains the association of the devotees. Devotional
service is more glorious than liberation. The word
bhajet{.fn 1} here meansone should take shelter".

Text 29

atränubhüyate nityaà
duùkha-çreëé paratra ca
duhsahä çruyate çästrät
titérñed api täà sudhéù

atra=here; anubhüyate=is experienced; nityaà-

always; duùkha-çreëé-a series of sufferings; paratra-
in the next life; ca-and; duhsahä-unbearable;
çruyate=is heard; çästrät-from scripture; titérñed-
shoudl desire to cross beyond; api-and; täà-that;
sudhéù-an intelligent person.

In this lifetime one experiences a succession of

sufferings, and in the next life one is likely to
experience another unbearable series of sufferings.
Hearing this truth from the scriptures, an intelligent
person will yearn to leave the world of birth and
death.

Commentary by Çrila Sanätana Gosvämi

 Here someone may ask: Ho÷ can ordinary
people, who are attached to material sense-
happiness, desire to attain devotional service? To
this I reply: Desiring to escape the ocean of material
sufferings, one will desire to attain devotional
service, and thus one will take shelter of a bona-fide
spiritual master. This action will be taken by an
intelligent person. A person who cannot understand
that material life means continued material
sufferings is not intelligent. He is like an animal. It
may be that such a person is like a hunter or other
great sinner, and that is why he has lost his
intelligence.

Text 30

tathä coktam ekädaça-skandhe bhagavatä çré-

dattena

labdhvä su-durlabham idam– bahu-sambhavänte

mänuñyam artha-dam anityam apéha dhéraù
türëaà yatena na pated anu-måtyu yävan
nihçreyasäya viñayaù khalu sarvataù syät

tathä=so; ca=and; uktam=spokenm; ekädaça-

skandhe-in the Eleventh Canto; bhagavatä-by the
Supreme Personality of Godhead; çré-dattena-Çré
Dattätreya; labdhvä-attaining; su-durlabham=very
rare; idaà-this; bahu-sambhavänte-after many
births; mänuñyam-human; artha-dam-giving
benefits; anityam-temporary; api=although;
iha=here; dhéraù-intelligent; türëaà-quickly; yateta-
should strive; na-not; pated-should fall; anu-måtyu-
the series of deaths; yävat=as long as;
nihçreyasäya=for the best; viñayaù-the material
sense objects; khalu-indeed; sarvataù-in all
respects; syät-is.

This fact is affirmed by the Supreme Personality

of Godhead, Çré Dattätreya in the following words
(Çrimad-Bhägavatam 11.9.29):

After many, many births and deaths one achieves

the rare human form of life, which, although
temporary, affords one the opportunity to attain the
highest perfection. Thus, a sober human being
should immediately endeavor for the ultimate
perfection in life and not fall down into the cycle of
repeated birth and death. After all, sense
gratification is available even in the most
abominable species of life, whereas Kåñëa
consciousness is only possible for a human being."*

Text 31

svayaà çré-bhagavatä ca

nå-deham ädyaà su-labhaà su-surlabhaà

plavaà su-kalpaà guru-karëadhäram
mayänukülena nabhasvateritaà
pumän bhaväbdhià na taret sa ätma-hä

svayaà=personally; çré-bhagavatä-by teh

Supreme Personality of Godhead; ca=and; nå-
deham-the human body; ädyaà-auspicious; su-
labhaà’effortlessly attained; su-surlabhaà=very
difficult to attain; plavaà-boat; su-kalpaà-well made;
guru-karëadhäram-the captain being the spiritual
master; mayä=by Me; anukülena-favirable;
nabhasvatä=by winds; éritaà=impelled; pumän-a
person; bhaväbdhià-the ocean of repeated birth and
death; na-not; taret’crosses; sa-he; ätma-hä-killer of
the soul.

The Supreme Personality of Godhead Himself

declares (Çrimad-Bhägavatam 11.20.17):

The human body, which can award all benefit in

life, is automatically obtained by the laws of nature,
although it is a very rare achievement. This human
body can be compared to a perfectly constructed
boat having the spiritual master as the captain and
the instructions of the Supreme Personality of
Godhead as favorable winds impelling it on its
course. Considering all these advantages, a human
being who does not utilize his human life to cross
the ocean of material existence must be considered
the killer of his own soul."*
Commentary by Çrila Sanätana Gosvämi

This verse is spoken by Lord Kåñëa, who is the

original Supreme Personality of Godhead, as is
described in Çrimad-Bhägavatam 1.3.28. The word
ädyam here meansthe root of all auspicious results.
The human life is attained after many pious deeds.
Without many millions of struggles it is not possible
to attain a human birth. Still, it seems to come of its
own accord.

Text 32

atha çré-gurüpasattiù

tatraiva çré-prabuddha-yogeçvaroktau

tasmäd guruà präpadyeta

jijäsuù çreya uttamam
çäbde pare ca niñëätaà
brahmäny upasamäçrayam

atha=now; çré-gurüpasattiù-taking shelter of the

spiritual master; tatra=there; eva-indeed; çré-
prabuddha-yogeçvara-uktau=in the statement of
Çré Prabhuddha, the master of yoga;
tasmäd=therefore; guruà-of a spiritual master;
präpadyeta-one should take shelter; jijäsuù=desirign
to know; çreya-good; uttamam-highest; çäbde-in
scriptures; pare=supreme; ca-and; niñëätaà-expert;
brahmäny-of the Supreme Personality of Godhead;
upasamäçrayam-taking shelter.

One Should Take Shelter of a Bona-fide Spiritual

Master

Çré Prabhuddha, the great master of yoga,

explained (Çrimad-Bhägavatam 11.3.21):

Therefore any person who seriously desires real

happiness must seek a bona-fide spiritual master
and take shelter of him by initiation. The
qualification of the bona-fide guru is that he has
realized the conclusions of the scriptures by
deliberation and is able to convince others of these
conclusions. Such great personalities, who have
taken shelter of the Supreme Godhead, leaving
aside all material considerations, should be
understood to be bond-fide spiritual masters."*

Text 33

svayaà çré-bhagavad-uktau

mad-abhijaà guruà çäntaà

upäséta mad-ätmakam

svayaà=personally; çré-bhagavad-uktau-in the

statement of the Supreme Personality of Godhead;
mad-abhijaà=who knows me; guruà’spiritual master;
çäntaà=peaceful; upäséta-should take shelter; mad-
ätmakam-dedicated his heart to Me.

The Supreme Personality of Godhead Himself

affirms (Çrimad-Bhägavatam 11.10.5):

One should take shelter of a bona-fide spiritual

master, who is peaceful, who knows the truth about
Me, and whose heart and mind are fixed on Me."

Text 34

krama-dépikäyäm– ca

vipram– prädhvasta-käma-prabhåti-ripu-ghätam–
nirmaläìgaà gariñöhaà
bhaktià kåñëäìghri-paìkeruha-yugala-rajo-
räginém udvahantam
vettäraà veda-çästrägama-vimala-pathäà sammataà
satsu däntaà
vidyäà yaù samvivitsuù praväna-tanu-manä
deçikaà saàsrayeta

krama-dépikäyäà=in the Krama-dipikä; ca-and;

vipraà-brähmaëa; prädhvasta=destroyed;
käma=with lust; prabhåti=beginning; ripu-enemies;
ghätaà=engaged; nirmaläìgaà-pure; gariñöhaà-
exalted; bhaktià-devotion; kåñëäìghri-paìkeruha-
yugala=of Lord Kåñëa's lotus feet; rajo=the dust;
räginém=love; udvahantam-bearing; vettäraà-the
knower; veda-çästrägama-vimala-pathäà=of the
pure path of the Vedas and Agamas; sammataà-
concluded; satsu-among the devotees; däntaà-self-
controlled; vidyäà-knowledge; yaù-who;
samvivitsuù-knows; praväna-tanu-manä=humble;
deçikaà-guru; saàsrayeta-should take shelter.

Çré Krama-dipika‘ explains:

One should take shelter of a bona-fide spiritual

master, who is a qualified brähmaëa, who has
conquered lust and all other enemies, who is pure,
exalted, devoted to the dust of Lord Kåñëa's lotus
feet, fully aware of the pure path of the Vedas and
Agamas, convinced of the conclusions reached by
the great devotees, self-controlled, eager to learn
about the Supreme Lord, and humble at heart."

Text 35

çrutäv api

tad-vijänärthaà sad-gurum eväbhigacchet

samit-päniù çrotriyaà brahma-niñöham

äcäryavän puruño veda

çrutau=in the Çruti; api-also; tad-vijänärthaà=to

attain knowledge; sad-gurum-to a bona-fide spiritual
master; eva=indeed; abhigacchet-one must
approach; samit-päniù=with firewood in his hand;
çrotriyaà-learned in the Vedas; brahma-niñöham-
devoted to the Supreme Personality of Godhead;
äcäryavän-who has a spiritual master; puruño-a
person; veda-knows.

In the Muëdaka Upaniñad (1.2.12) it is said:

To learn the transcendental subject matter one

must approach a spiritual master. In doing so one
should carry fuel to burn in sacrifice. The symptom
of such a spiritual master is that he is expert in
understanding the Vedic conclusion and therefore he
constantly engages in the service of the Supreme
Personality of Godhead."*

In the Chändogya Upaniñad (6.14.2) it is said:

One who approaches a bona-fide spiritual master

can understand everything about spiritual
realization."*

Text 36

atha gurüpasatti-nityatä

çré-bhägavate daçama-skandhe çruti-stutau

vijihåñéka-väyubhir adänta-manas-turagaà
ya iha yatanti yantu-mati-lolam upäya-khidaù
vyasana-çatänvitaù samavahäya guroç caraëaà
vänija iväja santya-kåta-karëadhära jaladhau

atha=now; guru=of a spiritual master;

upasatti=taking shelter; nityatä=eternality; çré-
bhägavate-in Çrimad-Bhägavatam; daçama-
skandhe-Canto Ten; çruti-stutau=in the Prayers of
the Personified Vedas; vijita=conquered;
håñéka=senses; väyubhir-and air; adänta=not
controlled; manas=of the mind; turagaà=the horse;
ya-who; iha=here; yatanti-struggle; yantum=to
control; ati-lolam-very eager; upäya-khidaù-
stuggling in many ways; vyasana=troubles;
çata=hundreds; anvitaù=with;
samavahäya=abandoning; guroç-of the spiritual
master; caraëaà-the feet; vänija-merchants; iva-like;
aja=O unbron one; santy=are; a=not;
kåta=accepted; karëadhära-captain of the boat;
jaladhau=in the ocean.

One Should Always Remain in the Shelter of the

Spiritual Master

In Çrimad-Bhägavatam (10.87.33) the Personified

Vedas affirm:

O unborn Supreme Personality of Godhead, they

who leave the shelter of their spiritual master's lotus
feet and, holding back the senses and breath,
struggle to control the wild horse of the mind, meet
with a hundred calamities. They are like merchants
trying to sail on the ocean in a boat without a
captain."

Text 37

çrutau ca

naiña tarkeëa matir apaneyä

proktänyenaiva su-jänäya preñöha

çrutau=in the Çruti; ca-and; na=not; eña-thus;

tarkeëa-by logic; matir-concept; apaneyä-to be
removed; proktä=said; anyena=by another;
eva=indeed; su-jänäya=for good knowledge;
preñöha-O dearest one.

In the Kaöha Upaniñad (1.2.9) it is said:

O dear one, spiritual truth cannot be understood

by material logic. It is understood only hearing the
explanations of the spiritual master."

Text 38

atha viçeñataù çré-guror lakñaëäni

mantra-muktävalyäm

avadätänvaya-çuddhaù
 svocitäcära-tat-paraù
äsramé krodha-rahito
veda-vit sarva-çästra-vit

atha=now; viçeñataù-specifically; çré-guror-of

the spiritual master; lakñaëäni-the qualities; mantra-
muktävalyäm-in the Mantra-mukävali;
avadätä=saintly; anvaya=family; çuddhaù=pure;
sva=own; ucita=proper; äcära=activities; tat-
paraù=devoted; äsramé-following varnasrama;
krodha-anger; rahito=without; veda-vit-knowing the
Vedas; sarva-çästra-vit-knowing all the scriptures.

The Qualities of a Genuine Spiritual Master

In Çré Mantra-muktävalé it is said:

A genuine spiritual master is saintly, born in a

pure family, diligent in performing his prescribed
duties, a follower of varëäçrama, devoid of anger,
learned in the Vedas and scriptures, . . .

Commentary by Çrila Sanätana Gosvämi

Çrimad-Bhägavatam 11.3.2± (quoted in text 32)

also describes the qualities of a genuine spiritual
master.

Text 39
çraddhävän anasüyaç ca
priya-väk priya-darçanaù
çuciù su-veñas taruëaù
sarva-bhüta-hite rataù

çraddhävän=faithful; anasüyaç-non-envious; ca-

and; priya-väk-speaks sweetly; priya-darçanaù-is
pleasing to the eye; çuciù-pure; su-veñas=has a
pleasing appearance; taruëaù-young; sarva-bhüta-
hite’in the welfare of all living beings; rataù-
engaged.

. . . faithful, free of envy, a pleasing speaker,

pleasing to the eye, pure, well-dressed, young, a
person who works for the welfare of all living beings,
...

Text 40

dhémän anuddhata-matiù
pürëo 'hantä vimarçakaù
sad-guëo 'rcäsu kåta-dhéù
kåtajaù çiñya-vatsalaù

dhémän=intelligent; anuddhata-matiù-humble at
heart; pürëo-perfect; ahantä=non-viloent;
vimarçakaù-thoughtful; sad-guëo-virtuous;
arcäsu=in the worship of the Lord; kåta-dhéù-
enploying his intelligence; kåtajaù=grateful; çiñya-
vatsalaù-affectionate to his disciples.
 . . . intelligent, humble at heart, perfect, non-
violent, thoughtful, virtuous, intent on worshiping
the Lord, grateful, affectionate to his disciples, . . .

Text 41

nigrahänugrahe çakto
homa-mantra-paräyaëaù
uhäpoha-prakära-jaù
çuddhätmä yaù kåpälayah„
ity-ädi-lakñaëair yukto
guruù syäd garima-nidhiù

nigraha=punishment; anugrahe=and mercy;

çakto-able; homa-mantra-paräyaëaù-devoted to
homa and mantras; uhäpoha-prakära-
jaù=examining all sides of an issue; çuddhätmä-pure
at heart; yaù-who; kåpälayaù-merciful; ity-ädi-
lakñaëair-qualities beginning with these;
yukto=endowed; guruù-a spiritual master; syäd-is;
garima-nidhiù-a treasury of saintly qualities.

. . . capable of both punishment and mercy,

devoted to mantras and yajas, examining all sides of
an issue, pure at heart, and merciful. A genuine
spiritual master has these and many other virtues.
He is a treasure-house of virtues."

Text 42
agastya-saàhitäyäà ca

devatopäsakaù çänto
visayeñv api nispåhaù
adhyätma-vid brahma-vädé
veda-çästrärtha-kovidaù

agastya-saàhitäyäà=in the Agastya-saàhitä; ca-

and; devatopäsakaù-worshiping the Supreme
Personality of Godhead; çänto-peaceful; visayeñv-in
the obejcts of the material senses; api-also;
nispåhaù=without desire; adhyätma-vid-learned in
spiritual truth; brahma-vädé-a prpounder of spiritual
truth; veda-çästrärtha-kovidaù-learned in the Vedas
and scriptures.

In the Agastysa-saàhita‘ it is said:

A genuine spiritual master is a worshiper of the

Supreme Personality of Godhead, peaceful, free of
material desires, aware of the spiritual truth, a
teacher of the spiritual truth, learned in the Vedas
and scriptures, . . .

Text 43

uddhartuà caiva saàhartuà

samartho brähmaëottamaù
tattva-jo yantra-manträëäà
 marma-bhettä rahasya-vit

uddhartuàto deliver; ca=and; eva=indeed;

saàhartuà-to quell; samartho-able;
brähmaëottamaù-the best of brähmaëas; tattva-the
truth; jo=knowing; yantra-manträëäà-of yantras and
rituals; marma-bhettä-cutting doubts; rahasya-vit-
knowing the secrets of spiritual truth.

. . . able to deliver others, able to surmount

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

Text 44

puraçcaraëa-kåd dhoma-
mantra-siddhaù prayoga-vit
tapasvé satya-vädé ca
gåhastho gurur ucyate

puraçcaraëa-kåd=a performer of puräscaraëa;

homa-mantra-siddhaù=expert at chanting mantras
in yajnas; prayoga-vit-aware of what is needed;
tapasvé-austere; satya-vädé=truthful; ca-and;
gåhastho-a householder; gurur-spiritual master;
ucyate-is said.
 . . . a performer of purçcaraëa, expert at chanting
mantras in yajas, aware of what is needed, austere,
and truthful. These are the qualities of a
householder spiritual-master."