Vijaya pondered deeply, “Hearing about vraja-lila, a greed has now awakened in my heart for that lila, and thus I will gradually attain the stage of complete success (sampatti-dasa).” He therefore concluded that he must know about the nature of this gradual development. Thinking thus, he approached Sri Guru Gosvami and humbly inquired, “Prabhu, I need to know the various stages that a bhakta undergoes, beginning from the stage of hearing to the stage of sampatti-dasa (complete success).”

Gosvami: Altogether there are five stages: (1) sravana-dasa (the stage of hearing), (2) varana-dasa (the stage of acceptance), (3) smarana-dasa (the stage of remembrance), (4) bhavapana-dasa (the stage of spiritual ecstasy), and (5) prema-sampatti-dasa (the state of attaining the highest success of prema).

Vijaya: Kindly explain sravana-dasa.

Gosvami: When the jiva develops ruci for hearing krsna-lila-katha, it should be understood that his state of aversion has been removed.  At that time, an intense hankering to hear krsna-katha awakens in him, and he has to hear transcendental krsna-katha from the lips of a bhakta who is much more advanced than he is.

It is said in Srimad-Bhagavatam (4.29.40):

tasmin mahan-mukharita madhu-bhic-caritrapiyusa-

sesa-saritah paritah sravanti

ta ye pibanty avitrso nrpa gadha-karnais

tan na sprsanty asana-trd-bhaya-soka-mohah


          In assemblies of saintly people, unlimited rivers of pure nectar emanate from the mouths of          great souls in the form of descriptions of the transcendental character, pastimes and                     qualities of Sri Krsna. Those who are never satiated when they drink these nectarean                   glories through their ears with rapt attention can never be subjected to hunger, thirst, fear,             grief, delusion and other anarthas.

Vijaya: Those who are averse (bahirmukha-dasa) also occasionally hear krsna-katha. What kind of sravana is that? 

Gosvami: There is a vast difference between the sravana of krsnakatha in the state of aversion (bahirmukha-dasa) and sravana in the state of being favorably disposed (antarmukha-dasa). The sravana of those who are bahirmukha takes place by chance, and not because of their sraddha. Such sravana gives rise to spiritual fortune that leads towards bhakti (bhakty-unmukhi sukrti), and when this has accumulated over many lifetimes, it gives rise to transcendental sraddha. At the stage that this transcendental sraddha is awakened in the heart, sravana of krsna-katha from the lips of saintly personalities is called sravana-dasa. There are two types of sravanadasa. The first is unmethodical or irregular hearing (krama-hinasravana- dasa), and the second is hearing methodically in a regular order (krama-suddha-sravana-dasa).

Vijaya: What is krama-hina-sravana-dasa (irregular hearing)? 

Gosvami: Krama-hina-sravana-dasa is hearing about krsna-lila in an irregular and unmethodical manner. Hearing krsna-lila with irresolute intelligence results in this sort of unmethodical sravana, because such hearing does not enable one to realize the relationship between the various lilas, and thus rasa does not awaken in his heart. 

Vijaya: Please explain about krama-suddha-sravana-dasa (systematic hearing).

Gosvami: Rasa only awakens in one’s heart when krsna-lila is heard methodically or in a regular order with resolute intelligence. When one hears the asta-kaliya-nitya-lila (eternal eightfold pastimes) separately from the naimittika-lilas (occasional lilas such as Krsna’s divine birth and so on), then his sravana is krama-suddha. Only this krama-suddha sravana is desirable on the path of bhajana. If one hears krsna-lila in the krama-suddha manner, the sweetness and charm of the lila is gradually conceived, and the inclination to perform raganuga-bhajana appears in the heart of the listener.  At that time he thinks within himself, “Aho! Subala has such a wonderful sakhya-bhava for Krsna. I will also render loving seva to Krsna like him in sakhya-rasa.” This type of strong affinity is called lobha (greed). The performance of krsna-bhajana with such lobha, following the sweet bhavas of the vraja-vasis, is called raganugabhakti.  I have given the example of sakhya-rasa, but this type of raganuga-bhakti is also performed in all the four rasas, beginning with dasya. By the grace of my Pranesvara Sri Nimananda, you have a natural disposition for srngara-rasa. Because you have heard about the vraja-gopis exceptional bhavas and seva attitude towards Krsna, the greed to render premamayi-seva to Krsna like them has appeared in your heart, and that very greed has bestowed upon you the path to obtain such aprakrta-seva.

     In reality, the only sravana-dasa of this process is the confidential conversation between guru and disciple.

Vijaya: When is one’s sravana-dasa considered completed? 

Gosvami: One’s sravana-dasa is completed when one realizes the eternality of krsna-lila. Since krsna-lila is supremely pure and transcendental, it completely captivates the mind and heart. One is then afflicted with acute impatience to enter into it and participate in it. Sri Gurudeva describes to the sisya the ekadasa-bhavas that I mentioned previously. Sravana-dasa should only be considered completed or perfected when the disciple’s disposition of mind is imbued with the loveliness of the lila. At that time, the is afflicted with intense eagerness and attains varana-dasa (the stage of acceptance).

Vijaya: Prabhu, please tell me about varana-dasa. 

Gosvami: When the spontaneous attachment of the heart is bound in the lila by the shackles of the ekadasa-bhavas that I mentioned previously, the disciple becomes overwhelmed and falls at Gurudeva’s lotus feet weeping constantly. At that time, Gurudeva becomes manifest in the form of a sakhi, and the disciple as her attendant. The essential characteristic of the vraja-gopis is that they are extremely eager to render loving service to Sri Krsna.  Gurudeva is a vraja-lalana who has reached the perfectional stage of this seva. At that time, the disciple humbly prays to Sri Gurudeva with the following heartfelt sentiments:

tvam natva yacate dhrtva trnam dantair ayam janah

sva-dasyamrta-sekena jivayamum su-duhkhitam

na muncec charanayatam api dustam dayamayah

ato radhalike ha ha muncainam naiva tadrsam

                                           Premambhoja-marandakhya-stavaraja (11-12)


          O Radhalike, I am very degraded. Holding a blade of grass between my teeth, and falling at         Your lotus feet with all possible humility, I pray that You will kindly shower Your grace            upon this destitute soul and enliven me by bestowing the nectar of service under Your                   direction and guidance.  Those who are celebrated as kind and merciful do not reject even            wicked people who accept their shelter, and surrender unto them; this is their very nature.           Therefore, please be kind to this wicked person who has surrendered unto You.  Please do            not deprive me of Your causeless grace. I am longing so intensely for the loving service of             the Divine Couple of Vraja under the shelter of Your lotus feet.

This is the typical bhava of varana-dasa. In this stage, the gururupa sakhi gives the sadhaka the order (ajna) to engage in asta-kaliya- lila-smaranam by taking complete shelter of krsna-nama while residing in Vraja, and assures him that his heartfelt, cherished longing will be fulfilled very soon.

Vijaya: Please tell me about smarana-dasa.

Gosvami: Srila Rupa Gosvami has said:

krsnam smaran janan casya prestham nija-samihitam

tat-tat-katha-ratas casau kuryad vasam vraje sada

          Bhakti-rasamrta-sindhu, Eastern Division (2.294-296)


          The sadhaka should constantly remember Sri Krsna along with His beloved eternal                         associates. He should absorb himself in chanting and hearing Their glorious pastimes, and                he should always reside in Vraja.

seva sadhaka-rupena siddha-rupena catra hi

tad-bhava-lipsuna karya vraja-lokanusaratah


          Those who have developed greed for ragatmika-bhakti will render service following the            residents of Vraja internally by siddha-rupa and externally in their sadhaka-rupa.

sravanotkirtanadini vaidha-bhakty-uditani tu

yany angani ca tany atra vijneyani manisibhih


          Those who are well-versed in transcendental knowledge (tattva-vit) know

          full well that all the various limbs of bhakti, such as sravana and loud kirtana,

          should also be practiced in raganuga-bhakti.


     Even before Vijaya Kumara had heard the in-depth explanation of these three slokas, he asked, “What is the meaning of kuryad vasam vraje sada?”


Gosvami: According to Srila Jiva Gosvami, it means that the sadhaka should reside physically in vraja-mandala, in other words, in the pastime places of Sri Sri Radha and Krsna (lila-mandala). If he cannot stay in Vraja physically, then he should do so mentally, because the result of residing in Vraja mentally is the same as residing there physically. The sadhaka should follow in the footsteps of the particular sakhi whose loving bhavas (premika-raga) has attracted him. He should reside in Vraja with the abhimana of being a kunja-sevika (a maid attendant in the kunja) of that particular sakhi. He should constantly remember Sri Krsna and the bhava of that sakhi.

With this gross body the sadhaka should perform the angas of vaidhi-bhakti such as sravana and kirtana. With his subtle body he should constantly remember the asta-kaliya-lila, and render his assigned seva as a siddha-vraja-gopi according to the eleven bhavas that he has attained.

     Outwardly, the sadhaka must maintain his life following the prescribed rules and regulations, and internally he should cultivate the bhavas that nourish his spiritual form (siddha-deha). One who follows this procedure correctly will naturally develop detachment from anything other than Vraja.

Vijaya: Please illustrate this seva more clearly.

Gosvami: The real meaning of vraja-vasa is to stay in a solitary place with aprakrta-bhava. The sadhaka should render seva according to the asta-kaliya-lila while regularly chanting a fixed number of hari-nama. He should regulate all the activities for bodily maintenance so that they do not become unfavorable to his bhajana. In other words, life should be molded in such a way that

activities of bodily maintenance become favorable to one’s bhajana.


     Vijaya Kumara contemplated this deeply, and said, “Prabhu, I have understood this fully, but how can the mind be composed? 


Gosvami: The mind automatically becomes composed as soon as one attains raganuga-bhakti. This is because the hankering of the mind for worldly enjoyment automatically ceases when it is enlivened with the inherent loving attachment of the self, and it runs towards Vraja. In other words, the mind chases after mundane enjoyment only because of its affinity for it, but when this affinity is directed towards Vraja, the mind becomes composed because of the absence of such attachment for worldliness. Still, if any apprehension of obstacles remains, it is beneficial to adopt the gradual (krama) course that I mentioned previously. Then, when the mind becomes fully composed, the distractions of worldliness cannot cause any harm.

Vijaya: What is the meaning of krama (gradual) cultivation? 

Gosvami: One should maintain a fixed count of hari-nama, and one should devoutly chant sri-hari-nama for a fixed period every day in solitude, absorbed in his particular bhava, and keep his mind free from mundane thought. Slowly and gradually one should increase the time for this sadhana, and eventually the stage will come when the mind will always be saturated with alaukikacinmaya-bhavas, so that no mundane thoughts can prevail over it.

Vijaya: For how long must one follow this practice? 

Gosvami: One should continue to follow this practice until he has reached a state of mind that is beyond any disturbance. 

Vijaya: How can one perform nama-smarana with bhava? Please elaborate on this point.

Gosvami: First you should chant nama in ullasa (a mood of rejoicing).  Then combine that joy with possessiveness (mamata). After that, you should compound that mamata with visrambha (intimacy).  When you do this, suddha-bhava will gradually arise. Then, bhavapana-dasa will appear. Initially, during the time of smarana, the sadhaka simply imposes bhava on his practice. However, in the stage of bhavapana, suddha-bhava manifests in the heart, and this is called prema. This indeed is the sequence for gradual development of nistha within the heart of the upasaka (transcendental servant), and this practice also includes the development of nistha in the conception of the object of upasya (the object of one’s seva).

Vijaya: What is the sequence of upasya-nistha?

Gosvami: If you want to attain the fully-blossomed stage of prema, then you should accept the following instruction of Sri Dasa Gosvami.

yadiccher avasam vraja-bhuvi sa-ragam prati-janur

yuva-dvandvam tac cet paricaritum arad abhilaseh

svarupam sri-rupam sa-ganam iha tasyagrajam api

sphutam premna nityam smara nama tada tvam srnu manah

                                                                                 Manah-siksa (3)



          O mind! If you cherish an ardent desire to live in Vraja with raga, and if you long to render         direct loving seva life after life to Vraja-Yugala in Their parakiya affairs, which are free                from any bondage to the rules of wedlock, then you must distinctly and constantly                      remember with love Sri Svarupa Gosvami and Sri Rupa and Sri Sanatana Gosvamis, along              with their associates. You should accept them as your gururupa-sakhis, and offer them                  pranama.

     The idea is that if one performs sadhana in the bhava of svakiyarasa, the result is samanjasa-rasa, in which the seva-bhava to the Divine Couple is inhibited and not in a fully blossomed state. Therefore, you should perform bhajana maintaining the spiritual ego (abhimana) of pure parakiya-rasa according to the conceptions of Sri Svarupa, Sri Rupa and Sri Sanatana. Even during the sadhana stage, when the bhavas are simply imposed, one should only adopt the pure parakiya-bhava. If the sadhaka imposes the parakiya bhavas, parakiya-rati will manifest, and parakiya-rasa will eventually manifest from this parakiya-rati. This indeed is the nitya-rasa of Vraja aprakata-lila.

Vijaya: What is the process of hearing (krama-suddha) in sequence in asta-kaliya-lila?

Gosvami: After explaining all the fascinating varieties of rasa in asta-kaliya-lila, Sri Rupa Gosvami has said:


atalatvad aparatvad apto’ sau durvigahatam

sprstaih param tatasthena rasabdhir madhuro yatha

                        Ujjvala-nilamani, Gauna-sambhoga division (23)


     Krsna-lila is completely transcendental from all aspects. It is a sweet ocean of rasa. However, this ocean is unfathomable and has no shore. Krsna-lila is incomprehensible for the beings of this mundane world because it is extremely difficult for them to penetrate the mortal realm and have access to suddha-aprakrta-tattva (pure transcendental reality). The aprakrta-rasa is so astonishing, variegated, and all-pervading that it cannot be surpassed. 

     Moreover, even if one who has been enlivened with aprakrtabhava and who lives within that pure tattva explains the esoteric krsna-lila, his description cannot be flawless or complete because description depends on words, and words are incapable of fully expressing that transcendental reality. What to speak of such a person, when Bhagavan Himself describes aprakrta-rasa, listeners and readers who are themselves overwhelmed by mundane faults and limitations perceive even His own description as faulty.  Consequently, it is certainly very difficult to dive deep into the ocean of rasa. However, when one is situated on the shore of this ocean in a neutral state, one can describe just a drop of it. 

Vijaya: Then how is it possible to attain aprakrta-rasa? 

Gosvami: Madhura-rasa is unfathomable, matchless, and difficult to understand. This is the very nature of krsna-lila. However, our beloved Krsna is unlimitedly endowed with two special qualities, which are the real basis of our hopes: He is sarva-saktiman (possessed of all potencies) and iccha maya (possessed of His own unimpeded and independent will). Therefore, by His sweet will He can easily make His esoteric lilas manifest in this mundane world, although they are unlimited, unfathomable, and difficult to understand.  This mundane realm is extremely insignificant and petty, but still, as the supreme autocrat, He desires to bring the topmost transcendental aspects of krsna-lila to this world. It is only by His causeless mercy that His transcendental, eternal, sweet lilas, which are saturated with rasa (aprakrta-nitya-madhura-rasamaya-lila) have manifested in this mundane world.

     How is it possible for Sri Mathura-dhama, which is aprakrta (transcendental to this mundane world), to manifest in this world, and how does it exist here? No argument can be applied in this matter because it is never possible for the limited intelligence of humans or devatas to understand the activities of Bhagavan’s acintya-sakti. Vraja-lila in this world is the prakata-bhava (manifest experience) of the topmost krsna-lila, which is transcendental to this mundane realm. We have realized and attained it, so there is no cause of anxiety for us.

Vijaya: If prakata-lila and aprakata-lila are both the same tattva, how is it possible for the one to be superior to another? 

Gosvami: Undoubtedly both are the same. The lila that is manifest here indeed exists in its entirety in the transcendental realm.  However, from the point of view of the conditioned souls in the initial stages of sadhana, it appears one way, and as they gradually advance it appears in progressively elevated forms. In the stage of bhavapana, realization of this lila is completely pure. 

     Vijaya, you are eligible to hear this subject, so I have no hesitation in speaking with you. One attains the stage of bhavapana in his smarana-dasa, as a result of performing the appropriate sadhana for a long time. During the stage of smarana, when one becomes completely free from all the polluted moods of his mundane experience, the stage of apana (realization of one’s svarupa) appears. Suddhabhakti mercifully appears in the sadhaka’s heart according to the degree of appropriate practice in smarana-dasa. Bhakti alone is krsnaakarsini (attractive to Krsna), so by Krsna’s grace, all the dirt in the form of misconceptions is gradually removed in smarana-dasa It is said in Srimad-Bhagavatam (11.14.26):

yatha yathatma parimrjyate ‘sau


tatha tatha pasyati vastu suksmam

caksur yathaivanjana-samprayuktam


          Just as anointing the eyes with salve gives them the power to see even subtle objects,                  similarly, when the jiva’s heart is cleansed by the sravana and kirtana of My supremely           purifying lila-katha, he gains the ability to realize extremely subtle tattva, namely, the truth       about My svarupa and My lilas.

     When the eyes are treated with ointment, they can see much more clearly. In just the same way, a jiva can realize the aprakrtasvarupa (transcendental nature) of the manifest krsna-lila to the extent that he is purified by contact with the aprakrta-vastu (transcendental reality) through sravana, kirtana and smarana of krsnalila-katha.


     It is said in Brahma-samhita (5.38):


santah sadaiva hrdayesu vilokayanti

yam syamasundaram acintya-guna-svarupam

govindam adi-purusam tam aham bhajami


          I perform bhajana of the primeval purusa, Sri Govinda, who is Syamasundara Krsna. His               form has inconceivably unique qualities, and His suddha-bhaktas perpetually see Him in            their hearts with the eye of devotion anointed with the salve of love.

     At the stage of bhavapana (svarupa-siddhi), the faculty of transcendental vision appears, and at that time, the sadhaka can have darsana of his sakhi, and also yuthesvari Srimati Radhika. Even after having darsana of Golokanatha Sri Krsna, the sadhaka’s realization is not steady at all times until he achieves the stage of sampatti-dasa (vastu-siddhi), in which his gross and subtle bodies are destroyed. In bhavapana-dasa, the pure jiva has full command over the inert gross and subtle bodies. However, the secondary result of sampatti-dasa, the stage in which Krsna’s mercy is fully manifested, is that the connection of the jiva with this mundane world is completely cut off. Bhavapana-dasa is called svarupa-siddhi, and in sampatti-dasa one attains vastu-siddhi.

Vijaya: How does one experience Krsna’s nama, guna, rupa, lila and dhama at the time of vastu-siddhi?

Gosvami: I cannot answer this question. I will only be able to see them and speak about them when I attain vastu-siddhi, and you will only be able to understand and realize these things when you attain sampatti-dasa. At that time, there will be no further need to make you understand the various aspects of krsna-lila; you will perceive it directly, so you will have no more need for further inquiry.  Besides, it is useless for the bhakta to express what he sees in his svarupa-siddhi – that is, in the bhavapana-dasa – because none of his hearers will be able to realize what he is saying. Srila Rupa Gosvami has described the symptoms of the svarupa-siddhamahapurusas as follows:

jane cej jatabhave’pi vaigunyam iva drsyate

karya tathapi nasuya krtarthah sarvathaiva sah

dhanyasyayam navah prema yasyonmilati cetasi

antarvani bhir apy asya mudra susthu sudurgama

Bhakti-rasamrta-sindhu, Eastern Wave (3.29 and 4.12)


     One may see some apparent imperfection or misconduct in the external behavior of bhaktas who have attained the stage of bhava. Even so, it is essential not to be envious of them by attributing faults to them, because they have become completely detached from everything other than Krsna, and therefore they are fully successful in every respect. 


This prema only appears in the hearts of those who are very fortunate. Even those who are learned in sastra find it very difficult to comprehend the activities and movements of those in whom the new sprout of prema has appeared.


Vijaya: If that is so, why are there attempts in Sri Brahma-samhita and other such sastras to give a description of Goloka? 

Gosvami: When great sadhus are situated in their svarupa-siddhi, and when Brahma and other devatas have been mercifully granted a vision of Sri Krsna’s transcendental pastimes, they have tried to glorify such pastimes through their stavas and stutis, according to their respective visions. However, such descriptions are only limited because this mundane realm has no proper words to express the aprakrta-bhavas. Besides, bhaktas who are not sufficiently advanced cannot fully comprehend such descriptions.


     The bhaktas, however, have no need for all these descriptions.  It is recommended that they should perform bhajana by taking support of the prakata-lila that Sri Krsna has very kindly manifested in this world, and they will accomplish all perfection by this alone.  Those who perform such bhajana in Gokula with nistha will very soon receive a sphurti of Goloka in their hearts. All the divya-lila of Gokula are also eternally existent in Goloka, for in tattva there is no distinction between them. Those with material vision perceive phenomena and activities in Gokula as mundane or illusory, but such perception ceases to exist at the time of svarupa-siddhi.  One should continue to perform bhajana and be satisfied with whatever realization of the transcendental reality is bestowed upon him according to his adhikara – this is really Sri Krsna’s instruction. If we sincerely adhere to His instructions, in due course of time He will surely bestow on us His causeless mercy, through which we can have the full vision of His divya-lila.

     Now Vijaya Kumara became completely free from doubt in every respect. He fully awoke to his innate disposition and skillfully dovetailed all the ekadasa-bhavas in krsna-lila. He seated himself in his bhajana-kutira on the seashore, became completely composed, and spent his entire time relishing prema-seva. During this time, Vrajanatha’s mother left this world, and Vrajanatha left for his native place along with his grandmother. Sakhya-prema had arisen in his unalloyed heart, and thus he resided in Navadvipa-dhama in the association of sincere Vaisnavas and performed his bhajana blissfully on the bank of Bhagavati Ganga.

     Vijaya Kumara, however, gave up his householder’s dress and accepted the kaupina and bahir-vasa of the renunciant. He maintained his life by madhukari, begging sri-mahaprasada, while remaining constantly absorbed in bhajana. Throughout all the eight praharas of the day and night, he only took a little rest during the time of Sri Sri Radha-Krsna’s transcendental sleep. After They ate, He would honor prasada, and when They were awake he would render appropriate seva. His hari-nama-mala was in his hands at all times. Sometimes he would dance and sometimes he wept loudly. At other times, while gazing at the waves of the sea, he would laugh. Who but Vijaya himself could understand the movements of his bhajana and the transcendental bhava of his heart? 

     Outwardly, his name became Nimai dasa Babaji. He never indulged in speaking or hearing worldly talk. He was the very embodiment of humility, his character was spotless, and his determination in bhajana was unwavering. If anybody offered him maha-prasada or kaupina-bahir-vasa, he accepted only the very least that he needed, and not more. While he was chanting hari-nama, tears constantly rolled down his cheeks, his throat became choked, and the hairs of his body stood erect. Within a short span of time, he attained perfection in his bhajana and Sri Krsna most graciously bestowed upon him the adhikara to render seva in His aprakatalila.  Like Brahma Haridasa Thakura, his bhajana-deha (the body with which he performed bhajana) was buried under the sands of the beach at Puri.

gaura-premanande hari hari bol!

Bolo Bhagavan Sri Krsna Candra ki jaya!






guru-krsna-vaisnavera krpa-bala dhari

bhaktivinoda dina bahu yatna kari


           After striving many days and carrying upon his head the krpa-sakti of Sri Guru, Krsna             and the Vaisnavas, this lowly  Bhaktivinoda…

viracila jaiva-dharma gaudiya-bhasaya

sampurna haila grantha maghi-purnimaya


          …has composed Jaiva-dharma according to the pure conceptions

          of Gaudiya Vaisnava philosophy. This book was

          fully complete on Maghi-purnima (the full moon day of the

          month of Magha)…


caitanyabda cari-sata-dase navadvipe

godruma-surabhi-kunje jahnavi-samipe


          in the year 410 of the Caitanya Era (1896) at Surabhi-kunja in Godrumadvipa, near the                sacred river Jahnavi in Navadvipa-mandala.

sri-kali-pavana-gora-pade yanra asa

e grantha padun tini kariya visvasa


          Those who desire the shelter of the lotus feet of Sri Gauranga, the purifier of the age of                   Kali, should read this book with faith.

gaurange janhara na janmila sraddha-lesa

e grantha padite tanre sapatha visesa


          However I take an oath that someone who has not developed even a trace of sraddha for               Sri Gaurangadeva should not read this book…

suska-muktivade krsna kabhu nahi paya

sraddhavane vraja-lila suddha-rupe bhaya


          …for the dry mukti-vadis can never attain the shelter of Sri Krsna, but one endowed with               spiritual sraddha will gradually realize the full esoteric aspects of vraja-lila.

Phala Sruti

(The fruits of hearing)


prthivite yata katha dharma-name cale

bhagavata kahe saba paripurna chale


          As indicated in Srimad-Bhagavatam (1.1.2), all the philosophies on earth that are                       celebrated as dharma are utterly deceptive.

chala-dharma chadi’ kara satya-dharme mati

catur-varga tyaji’ dhara nitya-prema-gati


          One should completely abandon such deceptive dharmas

          and absorb his mind in true dharma. In other words, one

          should give up the fourfold goals of material life – dharma,

          artha, kama, moksa – and aspire solely for the ultimate destination

          of nitya-prema.


amitva-mimamsa-bhrame nije jada-buddhi

nirvisesa-brahma-jnane nahe citta-suddhi


          Those who are deluded identify themselves with matter.  That is their error, however one            cannot be purified of such delusion by endeavors for nirvisesa-brahma-jnana.

vicitrata hina hale nirvisesa haya

kala simatulya seha aprakrta naya


          The mayavadi thinks Sri Krsna to be subject to the limitations of time such as birth and                    death and considers that He is not transcendental. Thus he rejects Sri Bhagavan’s vicitrata               (astonishing characteristics, paraphernalia, qualities and lila). Through this vicious attempt            he is left with the philosophy of nirvisesa-brahma.

khanda-jnane heya-dharma ache suniscaya

prakrta haile, kabhu aprakrta naya


          Such base and contemptible jnana which arises out of an attempt to dismember the divine               form of Bhagavan is only fit to be rejected. It is prakrta (materialistic) and should never be       given credence as aprakrta-dharma.

jade dvaita-jnana heya, cite upadeya

krsna-bhakti cira-dina upaya-upaye


          Such knowledge which is solely related to the duality of this dull material world is fit to be            rejected, whereas transcendental knowledge of the divine duality within the spiritual world               (cit-jagat) should be accepted forever within one’s heart both as the upaya (means of                attainment) and the upaye (goal worthy of attainment).

jiva kabhu jada naya, hari kabhu naya

hari saha jivacintya-bhedabhedamaya


          The jiva is not a product of dull matter, nor is he kevaladvaita, absolutely one in all ways           with Sri Hari. The jiva is inconceivably different and non different from Hari.

deha kabhu jiva naya, dhara-bhogya naya

dasa-bhogya jiva, krsna prabhu bhokta haya


          The material body should never be considered to be the jiva, and this earth is not for the              jiva to exploit and enjoy.  The jiva’s svarupa is krsna-dasa and thus he is meant for                     Krsna’s enjoyment, whereas Sri Krsna’s svarupa is prabhu (master) and bhokta (enjoyer).

jaiva-dharme nahi ache deha-dharma-katha

nahi ache jiva-jnane mayavada-pratha


          This book, entitled Jaiva-dharma, neither discusses matters related to the dead material                   body, nor does it propound the Mayavada doctrine of the jiva’s oneness with brahma.

jiva-nitya-dharma bhakti – tahe jada nai

suddha-jiva ‘prema’ seva-phale paya tai


          The jiva’s nitya-dharma is bhakti devoid of material motivation.  The jiva, purified by                   seva, attains the fruit of that seva in the form of prema.

jaiva-dharma’ pathe sei suddha-bhakti haya

jaiva-dharma’ na padile kabhu bhakti naya


          One who reads Jaiva-dharma with faithful deliberation will surely attain suddha-bhakti,            but one who does not read Jaivadharma can never attain bhakti.

rupanuga-abhimana pathe drdha haya

jaiva-dharma vimukhake dharma-hina kaya


          Faithfully reading Jaiva-dharma will surely strengthen one’s abhimana as a rupanuga                  (follower of Sri Rupa Gosvami). One who is averse to reading Jaiva-dharma is certainly            devoid of religious principles.

yavat jivana jei pade jaiva-dharma

bhaktiman sei jane vrtha jnana-karma


          One who faithfully reads Jaiva-dharma throughout his entire life will be endowed with                    bhakti, and will surely realize the futility of jnana and karma.

krsnera amala-seva labhi’ sei nara

seva-sukhe magna rahe sada krsna-para


          Such a man, being fully devoted to Sri Sri Radha-Krsna Yugala-Kisora and having attained          Their amala-prema-seva, remains forever merged in the bliss of such immaculate loving               service.


Jaiva Dharma
Jaiva Dharma Table of Contents
Table of Contents


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