HBV 1
HBV 1
First Vilasa
Text 1
atha ma�galacara�am
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
likhyate bhagavad-bhakti-
vilasasya yatha-mati
��ka dig-dar�in� nama
tad-eka��artha-bodhin�
This commentary, which bears the name Dig-dar�ini �ika� (A Commentary That
Shows the Direction), and which explains a small portion of the Hari-bhakti-vil�sa,
has been written as far as I am able.
As I begin the difficult task of writing this book, in order to attain a good
result I first take shelter of my parama-guru, my worshipable Deity, Lord Caitanya.
The name Caitanya means the Supreme Personality of Godhead, who is the form of pure
knowledge (cit), who is worshiped by all the universes, and who among all Deities
has the most perfect transcendental knowledge. Or, another meaning of the name
Caitanya is the Supreme Personality of Godhead, who stays in everyone's heart
(citta). Or, another meaning of the name Caitanya is the Supreme Personality of
Godhead, who gives life (cetan�) to all living entities. I take shelter of Him,
Lord Caitanya, the master of my life.
Why do I write this book? I write to describe the activities that should be
performed by the saintly devotees of Lord Vi��u. Why else do I write? I write to
please them.
Someone may ask: How can a fallen person like you be successful in such a
task? I reply: I shall be successful because I take shelter of the Supreme
Personality of Godhead, who has all powers and opulences, who has a great host of
virtues, beginning with His great mercy, and who �rimad-Bh�gavatam 1.3.28 reveals
is Lord K���a. In this way three parts of this verse are explained. By taking
shelter of Lord Caitanya Mah�prabhu I will be successful in this task. That is the
meaning here.
Furthermore, it is by His power, by His order, and by His glory that I am
engaged in this task. I do not write by my own wish. I do not write to glorify
myself.
In my opinion the perfect name of the Supreme Personality of Godhead is �ri
Caitanya Mah�prabhu. By taking shelter of His mercy this book is not at all
difficult to write. Indeed, everything is done very easily. That is the meaning.
Here someone may object: All these things have already been described in the
Vedas, Sm�ti, Pur��as, Agamas, and other scriptures. Why should you write something
more? To this I reply: I will gather quotes from all the scriptures and put each
quote in its appropriate place. That is how I will write this book.
Text 2
�rila Gop�la Bha��a Gosv�mi, who pleased �rila R�pa Gosv�mi, �rila San�tana
Gosv�mi, and �rila Raghun�tha d�sa Gosv�mi, and who was a disciple of Lord
Caitanya's dear devotee, �rila Prabodh�nanda Sarasvati, first collected these
pastimes of devotional service.
Text 3
mathura-natha-padabja-
prema-bhakti-vilasata�
jata� bhakti-vilasakhya�
tad-bhakta� ��layantv imam
mathura-of Mathur�; natha-of the master; padabja-for the lotus feet; prema-
love; bhakti-and devotion; vilasata�-from the pastimes; jatam-born; bhakti-
vilasakhyam-named Bhakti-vil�sa; tad-bhakta�-His devotees; ��layantv-may study;
imam-this.
May the devotees of the Lord carefully study this Hari-bhakti-vil�sa, which
has come from a person who enjoys splendid pastimes of love and devotion for the
lotus feet of Mathur�'s master.
Text 4
j�yasur atyantika-bhakti-ni��ha�
�r�-vai��ava mathura-ma��ale 'tra
ka���vara� k���a-vane cakastu
�r�-k���a-dasa� ca sa-lokanatha�
All glories to the great devotees here in Lord K���a's forest within M�thura-
ma��ala! May K��i�vara, K���ad�sa, and Lokan�tha appear before me.
Text 5
tatra lekhya-pratij�a
Table of Contents
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
. . . (Second Vil�sa) 10. initiation, 11. rising every day at brahma-muh�rta, 12.
cleanliness, . . .
Text 7
. . . (Third Vil�sa) 13. remembering Lord K���a and performing other devotional
activities early in the morning, 14. awakening the Deity with music and other
devotional activities, 15. wearing garlands worn by the Deity and accepting other
remnants from the Deity, 16. ma�ala-�rati, . . .
Text 8
maitradi-k�tya� �aucaca-
mana� dantasya dhavanam
snana� tantrika-sandhyadi
deva-sadmadi-sa�skriya
. . . 17. the proper way to pass urine and stool, 18. cleaning the body. 19.
rinsing the mouth, 20. cleaning the teeth, 21. bathing, 22. performing tantrika-
sandhya� (chanting the G�yatri mantra), (Fourth Vil�sa) 23. cleaning the temple of
the Lord, . . .
Text 9
tulasy-ady-ah�tir geha-
snanam u��odakadikam
vastra� p��ha� cordhva-pu��ra�
�r�-gopi-candanadikam
. . 24. offering gifts to Tulasi, 25. cleaning one's house, 26. bathing with warm
water, 27. garments, 28. sitting place, 29. tilaka, 30. gopi-candana, . . .
Text 10
cakradi-mudra mala ca
g�ha-sandhyarcana� guro�
mahatmya� catha k���asya
dvara-ve�mantararcanam
. . . 31. the cakra-mudra� and other mudr�s, 32. garlands, 33. performing sandhya�
at home, 34. worshiping the spiritual master, 35. the glories of the spiritual
master, 36. worshiping Lord K���a, 37. the glories of Lord K���a, (Fifth Vil�sa)
38. worshiping when one enters the door of the house, . . .
Text 11
pujarthasanam arghyadi-
sthapana� vighna-vara�am
�r�-gurv-adi-natir bhuta-
�uddhi� pra�a-vi�odhanam
. . . 39. sitting down to worship the Lord, 40. arghya and other offerings, 41.
removing obstacles, 42. bowing down before the spiritual master and other
superiors, 43. bh�ta-�uddhi, 44. purifying the life-breath, . . .
Text 12
nyasa-mudra-pa�caka� ca
k���a-dhyanantararcane
puja padani �r�-murti-
�alagrama-�ilas tatha
. . . 45. the ny�sas, 46. the five kinds of mudr�s, 47. meditating on Lord K���a,
48. worshiping Lord K���a in one's heart, 49. the Deity of the Lord, 50. the
��lagr�ma stone, . . .
Text 13
dvarakodbhava-cakra�i
�uddhaya� p��ha-pujanam
avahanadi tan-mudra
asanadi-samarpa�am
. . . 51. the cakra stones manifested at Dv�rak�, (Sixth Vil�sa) 52. cleaning the
Deity, 53. worshiping the Lord's abode, 54. worship of the Deity, 55. inviting the
Lord to appear, 56. the mudr�s for that purpose, 57. offering the Deity a throne
and other gifts, . . .
Text 14
snapana� sa�kha-gha��adi-
vadya� nama-sahasrakam
pura�a-pa�ho vasana�
upav�ta� vibhu�a�am
. . . 58. bathing the Deity, 51. conchshells, bells, and musical instruments at
the time of bathing the Deity, 52. chanting a thousand names of the Lord, 53.
reciting the Pur��as, 54. offering garments, 55. offering a sacred thread, 56.
offering ornaments, . . .
Text 15
gandha� �r�-tulas�-ka#-##�#4###�#4###-##a��ha-
candana� kusuma#-##�#4###�#4###-##ni ca
patra#-##�#4###�#4###-##�i tulas� ca#-##�#4###�#4###-##�go-
pa�ga#-##�#4###�#4###-##vara�a-pu#-##�#4###�#4###-##janam
Text 16
Text 17
ra#-##�#4###�#4###-##jopaca#-##�#4###�#4###-##ra#-##�#4###�#4###-## g�ta#-
##�#4###�#4###-##di
maha#-##�#4###�#4###-##-n�ra#-##�#4###�#4###-##jana� tatha#-##�#4###�#4###-##
�a�kha#-##�#4###�#4###-##di-va#-##�#4###�#4###-##dana� sa#-##�#4###�#4###-##mbu-
�a�kha-n�ra#-##�#4###�#4###-##jana� stuti�
. . . 73. offering regal gifts, 74. singing and other things, 75. offering maha�-
ni#-##�#4###�#4###-##r�jana, 76. sounding a conchshell and other musical
instruments, 77. offering �a�kha-ni#-##�#4###�#4###-##r�jana, 78. offering prayers,
. . .
Text 18
. . . 79. bowing down, 80. circumambulating, 81. offering one's work and other
things to the Lord, 82. chanting japa, 83. offering prayers, 84. begging
forgiveness for offenses, 85. various offenses, 86. wearing garlands offered to the
Lord, . . .
Text 19
�a�kha#-##�#4###�#4###-##mbu-t�rtha� tulas�-
pu#-##�#4###�#4###-##ja#-##�#4###�#4###-## tan-m�ttika#-##�#4###�#4###-##di ca
dha#-##�#4###�#4###-##tr� sna#-##�#4###�#4###-##na-ni�edhasya
ka#-##�#4###�#4###-##lo v�tter uparjanam
. . . (Ninth Vil�sa) 87. conchshell water, 88. water that has washed the Lord's
feet, 89. worship of Tulasi#-##�#4###�#4###-##, 90. the ground where Tulasi#-
##�#4###�#4###-## grows, 91. the �malaki#-##�#4###�#4###-## tree, 92. times when
bathing is forbidden, 93. proper ways to earn one's livelihood, . . .
Text 20
madhya#-##�#4###�#4###-##hne vai�vadeva#-##�#4###�#4###-##di
�ra#-##�#4###�#4###-##ddha� ca#-##�#4###�#4###-##narpyam ucyate
vina#-##�#4###�#4###-##rca#-##�#4###�#4###-##m a�ane do�a#-##�#4###�#4###-##s
tatha#-##�#4###�#4###-##narpita-bhojane
. . . 94. midday duties, 95. the vai�vadevas, 96. �r�ddha, 97. what should not be
offered, 98. the offense of eating without having first worshiped the Lord, 99. the
sin of eating food not first offered to the Lord, . . .
Text 21
naivedya-bhak�a�a� santa�
sat-sa�go 'sad-asa�gati�
asad-gatir vai��avopa-
ha#-##�#4###�#4###-##sa-ninda#-##�#4###�#4###-##di-du�kalam
. . . 100. eating food offered to the Lord, (Tenth Vil�sa) 101. the devotees of
the Lord, 102. associating with the devotees of the Lord, 103. avoiding the
association of non-devotees, 104. the result of associating with non-devotees, 105.
the inauspicious result obtained by mocking or offending the devotees of the
Lord, . . .
Text 22
. . . 106. giving respect to the devotees, 107. the Vai��ava scriptures, 108.
�ri#-##�#4###�#4###-##mad-Bh�gavatam, 109. narrations of the Lord's pastimes, 110.
the religion of devotional service to the Lord, (Eleventh Vil�sa) 111. evening
duties, . . .
Text 23
karma-pa#-##�#4###�#4###-##ta-par�ha#-##�#4###�#4###-##ras
tri-ka#-##�#4###�#4###-##la#-##�#4###�#4###-##rca#-##�#4###�#4###-## vi�e�ata�
nakta� k�tya#-##�#4###�#4###-##ny atho pu#-##�#4###�#4###-##ja#-##�#4###�#4###-##-
phala-siddhy-a#-##�#4###�#4###-##di dar�anam
Text 24
vi��v-artha-da#-##�#4###�#4###-##na� vividho-
paca#-##�#4###�#4###-##ra#-##�#4###�#4###-## nyu#-##�#4###�#4###-##na-pu#-
##�#4###�#4###-##ra�am
�ayana� mahima#-##�#4###�#4###-##rca#-##�#4###�#4###-##ya#-##�#4###�#4###-##�
�r�man-na#-##�#4###�#4###-##mnas tatha#-##�#4###�#4###-##dbhuta�
. . . 117. giving gifts to the Lord, 118. various kinds of worship, 119.
fulfilling needs, 120. sleep, 121. the wonderful glory of worshiping the Lord, 122.
the wonderful glory of the Lord's holy name, . . .
Text 25
na#-##�#4###�#4###-##ma#-##�#4###�#4###-##para#-##�#4###�#4###-##dha#-
##�#4###�#4###-## bhakti� ca
prema#-##�#4###�#4###-##tha#-##�#4###�#4###-##�raya�a#-##�#4###�#4###-##daya�
pak�e�v eka#-##�#4###�#4###-##da�� sa#-##�#4###�#4###-##�ga#-##�#4###�#4###-##
�r�-dva#-##�#4###�#4###-##da�y-a��aka� mahat
na#-##�#4###�#4###-##ma#-##�#4###�#4###-##para#-##�#4###�#4###-##dha#-
##�#4###�#4###-##-offenses to the holy name; bhakti�-devotional service; ca-and;
prema-lobe; atha-then; a#-##�#4###�#4###-##�raya�a#-##�#4###�#4###-##daya�-
beginning with surrender; pak�e�v-in the paksas; eka#-##�#4###�#4###-##da��-
ek�da�i#-##�#4###�#4###-##; sa-with; a�ga#-##�#4###�#4###-##-parts; �r�-dva#-
##�#4###�#4###-##da��-dv�da�i#-##�#4###�#4###-##; a��akam-eight things; mahat-
great.
. . . 123. offenses to the holy name, 124. devotional service, 125. devotional
love, 126. activities beginning with surrendering to the Lord, (Twelfth and
Thirteenth Vil�sas) 127. duties in relation to the pak�as, 128. ek�da�i#-
##�#4###�#4###-##, 129. eight maha�-dv�da�i#-##�#4###�#4###-##s, . . .
Text 26
k�tya#-##�#4###�#4###-##ni ma#-##�#4###�#4###-##rga��r�a#-##�#4###�#4###-##di-
ma#-##�#4###�#4###-##se�u dva#-##�#4###�#4###-##da�e�v api
pura�cara�a-k�tya#-##�#4###�#4###-##ni
mantra� siddhasya lak�a�am
k�tya#-##�#4###�#4###-##ni-duties; ma#-##�#4###�#4###-##rga��r�a#-
##�#4###�#4###-##di-beginning with Margasirsa; ma#-##�#4###�#4###-##se�u-in the
months; dva#-##�#4###�#4###-##da�e�v-twelve; api-also; pura�cara�a-k�tya#-
##�#4###�#4###-##ni-pura�cara�a; mantram-mantra; siddhasya-of one who has attained
perfection; lak�a�am-the charateristics.
Text 27
mu#-##�#4###�#4###-##rty-a#-##�#4###�#4###-##virbha#-##�#4###�#4###-##vana� mu#-
##�#4###�#4###-##rti-
prati��ha#-##�#4###�#4###-## k���a-mandiram
j�r�oddh�ti� �r�-tulas�-
viva#-##�#4###�#4###-##ho 'nanya-karma ca
mu#-##�#4###�#4###-##rty-a#-##�#4###�#4###-##virbha#-##�#4###�#4###-##vanam-
appearance of the Deity; mu#-##�#4###�#4###-##rti-prati��ha#-##�#4###�#4###-##-
establishment of the Deity; k���a-mandiram-the temple of Lord K���a; j�r�a-old
temples; uddh�ti�-repair; �r�-tulas�-of �ri#-##�#4###�#4###-## Tulasi#-
##�#4###�#4###-##; viva#-##�#4###�#4###-##ha�-the marriage; ananya-of the pure
devotees; karma-activities; ca-and.
Text 28
tatra guru#-##�#4###�#4###-##pasatti-ka#-##�#4###�#4###-##ra�am
k�paya#-##�#4###�#4###-## k���adevasya
tad-bhakta-jana-sa�gata�
bhakter ma#-##�#4###�#4###-##ha#-##�#4###�#4###-##tmyam a#-##�#4###�#4###-##kar�ya
ta#-##�#4###�#4###-##m icchan sad-guru� bhajet
The Reason Why One Should Take Shelter of a Genuine Spiritual Master
By the mercy of Lord K���adeva hearing, in the company of the devotees, the
glories of pure devotional service, and yearning to attain that service, one should
take shelter of a bona-fide spiritual master.
It is by the mercy of Lord K���adeva that one attains the association of the
devotees. Devotional service is more glorious than liberation. The word bhajet here
means "one should take shelter".
Text 29
atra#-##�#4###�#4###-##nubhu#-##�#4###�#4###-##yate nitya�
du�kha-�re�� paratra ca
du�saha#-##�#4###�#4###-## �ruyate �a#-##�#4###�#4###-##stra#-##�#4###�#4###-##t
tit�r�ed api ta#-##�#4###�#4###-##� sudh��
Here someone may ask: How can ordinary people, who are attached to material
sense-happiness, desire to attain devotional service? To this I reply: Desiring to
escape the ocean of material sufferings, one will desire to attain devotional
service, and thus one will take shelter of a bona-fide spiritual master. This
action will be taken by an intelligent person. A person who cannot understand that
material life means continued material sufferings is not intelligent. He is like an
animal. It may be that such a person is like a hunter or other great sinner, and
that is why he has lost his intelligence.
Text 30
"After many, many births and deaths one achieves the rare human form of life,
which, although temporary, affords one the opportunity to attain the highest
perfection. Thus, a sober human being should immediately endeavor for the ultimate
perfection in life and not fall down into the cycle of repeated birth and death.
After all, sense gratification is available even in the most abominable species of
life, whereas K���a consciousness is only possible for a human being."*
Text 31
svaya� �r�-bhagavat� ca
"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."*
This verse is spoken by Lord K���a, who is the original Supreme Personality of
Godhead, as is described in �r�mad-Bh�gavatam 1.3.28. The word �dyam here means
"the root of all auspicious results." The human life is attained after many pious
deeds. Without many millions of struggles it is not possible to attain a human
birth. Still, it seems to come of its own accord.
Text 32
atha �r�-gur�pasatti�
tatraiva �r�-prabuddha-yoge�varoktau
"Therefore any person who seriously desires real happiness must seek a bona-
fide spiritual master and take shelter of him by initiation. The qualification of
the bona-fide guru is that he has realized the conclusions of the scriptures by
deliberation and is able to convince others of these conclusions. Such great
personalities, who have taken shelter of the Supreme Godhead, leaving aside all
material considerations, should be understood to be bond-fide spiritual masters."*
Text 33
svaya� �r�-bhagavad-uktau
"One should take shelter of a bona-fide spiritual master, who is peaceful, who
knows the truth about Me, and whose heart and mind are fixed on Me."
Text 34
krama-d�pik�y�m� ca
Text 35
�rut�v api
"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."*
Text 36
atha gur�pasatti-nityat�
vijih���ka-v�yubhir ad�nta-manas-turaga�
ya iha yatanti yantu-mati-lolam up�ya-khida�
vyasana-�at�nvita� samavah�ya guro� cara�a�
va�ija iv�ja santya-k�ta-kar�adh�ra jaladhau
Text 37
�rutau ca
Text 38
mantra-mukt�valy�m
avad�t�nvaya-�uddha�
svocit�c�ra-tat-para�
��ram� krodha-rahito
veda-vit sarva-��stra-vit
Text 39
�raddh�v�n anas�ya� ca
priya-v�k priya-dar�#ana�
�uci� su-ve�as taru�a�
sarva-bh�ta-hite rata�
�raddh�v�n-faithful; anas�ya�-non-envious; ca-and; priya-v�k-speaks sweetly;
priya-dar�#ana�-is pleasing to the eye; �uci�-pure; su-ve�a�-has a pleasing
appearance; taru�a�-young; sarva-bh�ta-hite�in the welfare of all living beings;
rata�-engaged.
. . . faithful, free of envy, a pleasing speaker, pleasing to the eye, pure, well-
dressed, young, a person who works for the welfare of all living beings, . . .
Text 40
dh�m�n anuddhata-mati�
p�r�o 'hant� vimar�aka�
sad-gu�o 'rc�su k�ta-dh��
k�taj�a� �i�ya-vatsala�
Text 41
nigrah�nugrahe �akto
homa-mantra-par�ya�a�
uh�poha-prak�ra-j�a�
�uddh�tm� ya� k�p�laya�
ity-�di-lak�a�air yukto
guru� sy�d garima-nidhi�
Text 42
agastya-sa�hit�y�� ca
devatop�saka� ��nto
visaye�v api nisp�ha�
adhy�tma-vid brahma-v�d�
veda-��str�rtha-kovida�
Text 43
Text 44
pura�cara�a-k�d dhoma-
mantra-siddha� prayoga-vit
tapasv� satya-v�d� ca
g�hastho gurur ucyate
Text 45
vi��u-sm�tau
paricary�-y�so-l�bha-
lipsu� �i�y�d guru na hi
k�p�-sindhu� su-samp�r�a�
sarva-sattvopak�raka�
"A person who is greedy to get worship, praise, and money from his disciple is
not a true spiritual master. A true spiritual master is an ocean of mercy, perfect,
a person who does good to everyone, . . .
Text 46
Texts 47 and 48
�r�-n�rada-pa�car�tre �r�-bhagavan-n�rada-samv�de
br�hma�a� sarva-k�la-j�a�
kury�t sarve�v anugraham
tad-abh�v�d dvija-�re��ha
��nt�tm� bhagavan-maya�
bhavit�tm� ca sarva-j�a�
��stra-j�a� sat-kriy�-para�
siddhi-traya-sam�yukta
�c�ryatve 'bhi�ecita�
Texts 49 and 50
k�atra-vi�-��dra-j�t�n��
k�atriyo 'nugrahe k�ama�
k�atriyasy�pi ca guror
abh�v�d id��o yadi
Text 51
ki� ca
Furthermore:
Text 52
A person who accepts a spiritual master from a lower caste meets destruction
in this life and the next. Therefore one should follow this instruction of the
scriptures. A k�atriya, vai�ya, or ��dra should not give initiation to a person of
a higher caste.
Text 53
p�dme ca
mah�-bh�gavata-�re��ho
br�hma�o vai gurur n���m
sarve��m eva lok�n��
asau p�jyo yath� hari�
Text 54
mah�-kula-pras�to 'pi
sarva-yaj�e�u d�k�ita�
sahasra-��kh�dhy�y� ca
na guru� sy�d avai��ava�
avai��avopadi��ena
mantre�a niraya� vrajet
puna� ca vidhin� samyag
gr�hayed vai��av�d guro�
"By chanting a mantra given by a spiritual master who is not a devotee of Lord
Vi��u, one goes to hell. Such a disciple should be initiated again, this time by a
spiritual master who is a devotee of Lord Vi��u."
Text 55
g�h�ta-vi��u-d�k��ko
vi��u-p�j�-paro nara�
vai��avo 'bhihito 'bhij�air
itaro sm�d avai��ava�
"A person who has accepted initiation in the worship of Lord Vi��u and who is
devoted to the worship of Lord Vi��u is called a devotee of Lord Vi��u by the wise.
One who is not like him is not a devotee of Lord Vi��u."
Text 56
atha aguru-lak�a�a�
tattva-s�gare
bahv-��� d�rgha-s�tr� ca
vi�ay�di�u lolupa�
hetu-v�da-rato du��o
'v�g-v�d� gu�a-nindaka�
"A person who eats voraciously, wears opulent clothing, is greedy after sense
pleasures, loves to argue, is a follower of the atheist philosophers, is wicked,
speaks what should not be spoken, has many vices, . . . .
The phrase "speaks what should not be spoken" means that such a person
preaches that one should perform sinful deeds.
Text 57
arom� bahu-rom� ca
nindit��rama-sevaka�
k�la-danto 'sitau��ha� ca
durgandhi-�v�sa-v�haka�
. . . has either a big beard or no beard, is a servant of wicked men, has black
teeth, black lips, and bad breath, breathes heavily, . . .
Text 58
du��a-lak�a�a-sampanno
yadyapi svayam ��vara�
bahu-pratigrah�sakta
�c�rya� �r�-k�ay�vaha�
. . . has a host of faults, and, although financially well situated is greedy for
more and bigger donations, is the kind of spiritual master that destroys the good
fortune of his disciples."
Text 59
atha �i�ya-lak�a��ni
mantra-mukt�valy��
Text 60
k�ma-krodha-parity�g�
bhakta� ca guru-p�dayo�
devat�-pra�ava� k�ya-
mano-v�gbhir div�-ni�am
. . . free of lust and anger, devoted to his spiritual master's feet, with body,
mind, and words devoted to the Supreme Personality of Godhead day and night, . . .
Text 61
nirujo nirjit��e�a-
p�taka� �raddhay�nvita�
dvija-deva-pit�n�� ca
nityam arc�-par�ya�a�
Text 62
yuv� viniyat��e�a-
kara�a� karu��laya�
ity-�di-lak�a�air yukta�
�i�yo d�k��dhik�rav�n
. . . young, in full control of his senses, and kind. A person who has these and
other virtues is qualified for initiation.
Text 63
ek�da�a-skandhe ca
Text 64
athopek�ya�
agastya-sa�hit�y�m
"They who are lazy, unclean, agitated, proud, miserly, wretched, diseased,
angry, passionate, greedy for sense pleasures, . . .
as�ya-matsara-grast��
�a�h�� paru�a-v�dina�
any�yoparjita-dhan��
para-d�ra-rat�� ca ye
. . . in the grip of envy and hostility, cheaters, filled with harsh words, greedy
to accumulate wealth for no good reason, adulterers, . . .
Text 66
. . . enemies of the learned, fools although they think themselves very wise,
fallen from their vows, earning their livelihood by foul means, harsh, insulting,
wicked, . . .
Text 67
bahv-��ina� kr�ra-ce���
dur�tm�na� ca nindit��
ity evam �dayo 'py anye
p�pi��h�� puru��dham��
. . . voracious eaters, cruel, wicked at heart, degraded, and sinful, the lowest
of men who have these and a host of other faults, . . .
Text 68
ak�tyebhyo 'niv�ry�� ca
guru-�ik��sahi��ava�
evam-bh�ta� parityajy��
�i�yatve nopakalpit��
. . . who do not turn away from what should not be done, and who cannot bear to
follow the spiritual master's teachings should be rejected. They are not fit to be
disciples.
Texts 69 and 70
"Spiritual masters that accept disciples like these become the objects of the
Supreme Personality of Godhead's anger. In this life they become poverty-stricken
and are abandoned by wife and children and at death they go to hell. Finally they
are born as animals."
Text 71
haya��r�a-pa�car�tre
"The six atheist philosophers are Jaimini, Sugata, N�stika, Nagna, pseudo-
Kapila, and Ak�ap�da.
Text 72
etan-mat�nus�re�a
vartante ye nar�dh�m��
te hetu-v�dina� prokt�s
tebhyas tantra� na d�payed iti
They who follow their ideas become the lowest of men. Although these followers
may be called philosophers in this world, one should not give initiation to them.
Text 73
The prospective spiritual master and disciple should live together for one
year and, carefully examining each other's activities and character, test each
other to see if they are qualified.
Text 74
atha par�k�a�am
mantra-mukt�valy��
tayor vatsara-v�sena
j��t�nyonya-svabh�vayo�
gurut� �i�yat� ceti
n�nyathaiveti ni�caya�
The Test
"The prospective spiritual master and disciple should live together for one
year. In this way they will come to understand each other's nature. Then it will be
known whether the spiritual master is a genuine spiritual master and the disciple a
genuine disciple. There is no other way to know this."
Text 75
�ruti� ca
n�samvatsara-v�sine dey�t
"The spiritual master should not give initiation without first living for a
year with his disciple."
Text 76
s�ra-sa�grahe 'pi
"For one year the spiritual master should examine his prospective disciple."
Text 77
"The faults of a counselor fall on his king, and a the sins of a wife fall on
her husband. In the same way a spiritual master attains the sins of his disciple.
That is certain."
Text 78
krama-d�pik�y�� tu
santo�ayed aku�il�rdratar�ntar�tm�
ta� svair dhanai� sva-vapu��py anuk�la-v��y�
abda-traya� kamalan�bha-dhiy�ti-dh�ras
tu��e vivak�atu gur�v atha mantra-d�k��m
"His heart melting with sincere love and his thoughts fixed on the Supreme
Personality of Godhead whose navel is like a lotus flower, the prospective disciple
should, with his wealth, body, and pleasing words serve his spiritual master for
three years. Then, when the spiritual master is satisfied, the disciple may ask for
initiation in chanting the sacred mantras."
Text 79
kaurme �r�-vy�sa-g�t�y�m
"The disciple should regularly fetch water, ku�a grass, flowers, and fuel. He
should regularly wash the spiritual master's clothing, anoint him with sandal
paste, and massage his limbs.
Text 80
n�sya nirm�lya-�ayana�
p�dukopanah�v api
�kramed �sana� ch�y��
�sand�� v� kad�cana
"Never should the disciple sleep on the spiritual master's bed, wear his
shoes, sit on his seat, cross his shadow, or eat from his plate.
Text 81
s�ndhayed danta-k���h�d�n
k�tya� c�smai nivedayet
"The disciple should prepare his spiritual master's toothbrush-twig and other
things like that, and he should ask what service he should perform.
Text 82
an�p�cchya na gantavya�
bhavet priya-hite rata�
na p�dau s�rayed asya
sannidh�ne kad�cana
"The disciple should not leave without first asking permission. She should
always try to please his spiritual master. He should never place his feet near his
spiritual master.
Text 83
j�mbha-h�sy�dika� caiva
ka��ha-pr�vara�a� tath�
varjayet sannidhau nitya�
ath�spho�anam eva ca
"In the company of the spiritual master the disciple should never yawn, laugh,
snap his fingers, or do other impolite activities.
Text 84
ki� ca
�reyas tu guruvad-v�ttir
nityam eva sam�caret
guru-putre�u d�re�u
guro� caiva sva-bandhu�u
It is further said:
"To the spiritual master's children, wife, and relatives the disciple should
offer the same kind of respectful treatment he offers to the spiritual master
himself.
Text 85
"However, the disciple should not wash the feet of his spiritual master's son.
Nor should he massage his limbs, eat the remnants of his meals, or arrange for his
bath.
Text 86
guruvat parip�jya� ca
sa-var�� guru-yo�ita�
asavar��s tu samp�jy��
pratyutth�n�bhiv�danai�
Text 87
abhya�jana� sn�pana� ca
gatrots�danam eva ca
guru-patny� na k�ry��i
ke��n�� ca pras�dhanam
"The spiritual master's wife should not anoint with sandal paste, bathe, or
massage her husband's disciples. Nor should she comb their hair."
Text 88
devy-�game �r�-�ivoktau
guru-�ayy�sana� y�na�
p�duke p�da-p��hakam
sn�nodaka� tath� ch�y��
la�ghayen na kad�cana
"Never should the disciple sleep in the spiritual master's bed, sit on his
seat, use his vehicle, wear his shoes, use his footstool, bathe in his bath-water,
or step on his shadow.
Text 89
"One should not allow oneself to be worshiped in the presence of his spiritual
master, nor should one claim that one is as good as his spiritual master. In the
presence of one's spiritual master one should not give initiation, give
explanations, or assume the role of a master or a powerful person."
Text 90
�r�-n�radoktau
yatra yatra guru� pa�yet
tatra tatra k�t��jali�
pra�amed da��avad bh�mau
chinna-m�la iva druma�
"Wherever one sees his spiritual master, one should offer obeisances to him
with folded hands. One should fall like a stick to the ground. One should fall like
a tree cut at its root.
Text 91
"Never should the disciple disobey his spiritual master's words, sit on his
seat, use his vehicle, wear his shoes or clothing, or step on his shadow."
Text 92
�r�-manu-sm�tau
"One should not speak the sacred name of his spiritual master, even if the
spiritual master is not present. Neither should one imitate the style of his
spiritual master's walking, talking, or way of doing things.
Text 93
"One should not imitate the way one's spiritual master acted in the presence
of his spiritual master. Neither should one offer obeisances to his elder relatives
without his spiritual master's permission."
Text 94
�r�-n�rada-pa�car�tre
"One should never, under any circumstances, speak the sacred name of his
spiritual master. A self-controlled disciple will never speak the name of his
spiritual master without respect and devotion.
Text 95
"When speaking his spiritual master's name one should fold one's hands, bow
one's head, and preface his spiritual master's name with the words Om� �r�
Vi��up�da."
Text 96
ki� ca
It is further said:
"One should not become bewildered and give orders to his spiritual master. One
should not disobey the order of his spiritual master. One should not eat anything
without first taking permission from his spiritual master."
Text 97
anyatra ca
"When the spiritual master approaches, the disciple should go to meet him.
When the spiritual master departs, the disciple should follow him. The disciple
should not lie on his bed or sit on an �sana in the presence of his spiritual
master.
Text 98
"Whatever food and drink the spiritual master likes, whatever pleases his
heart, the disciple should offer to his spiritual master. When the spiritual master
is finished eating, the disciple may eat the remnants of his meal. He should do
this every day."
Text 99
�r�-vi��u-sm�tau
"Even if the spiritual master hits him or gives him trouble, the disciple
should not act to displease him. The disciple should never disrespect his spiritual
master's words. The disciple should never act to displease his spiritual master.
Text 100
"A disciple who with his life, wealth, actions, mind, and words pleases his
spiritual master goes to the supreme destination."
Text 101
�r�-n�rada-pa�car�tre
yo v�kti ny�ya-rahita�
any�yena ���oti ya�
t�v ubhau naraka� ghora�
vrajata� k�lam ak�ayam
"A spiritual master who speaks wrongly, without logic, and a disciple who
hears wrongly, without logic, both go to a terrible hell for a long time that seems
not to end."
A disciple who does not properly examine his spiritual master before
initiation, or who does not properly serve him, commits a great fault. This verse
describes a situation where either the disciple or the spiritual master did not
properly test the other before initiation.
Text 102
atha �i�ya-pr�rthan�
vai��ava-tantre
"O spiritual master, O master of the worlds, please rescue me, who am bitten
by time and burned by the flames of repeated birth and death. I surrender to you
and take shelter of you."
Text 103
tatra �r�-v�sudevasya
sarva-deva-�iroma�e�
p�d�mbhujaika-bh�g eva
d�k�� gr�hy� man��ibhi�
The wise should accept initiation, for in this way they are able to attain the
lotus feet of Lord K���a, who is the crest jewel of all Deities, as the only
treasure of their lives.
After initiation the disciple should worship the lotus feet of Lord K���a,
surrender to them, and take shelter of them. To fail to do this is very foolish.
Text 104
atha �r�-bhagavan-m�h�tmya�
prathama-skandhe
Text 105
ki� ca
ath�pi yat-p�da-nakh�vas���a�
jagad-viri�copah�t�rha��mbha�
se�a� pun�ty anyatamo mukund�t
ko n�ma loke bhagavat-pad�rtha�
"Who can be worthy of the name of the Supreme Lord but the Personality of
Godhead, �r� K���a? Brahm�j� collected the water emanating from the nails of His
feet in order to award it to Lord �iva as a worshipful welcome. This very water
(the Ganges) is purifying the whole universe, including Lord �iva."*
Text 106
�r�-da�ama-skandhe
"Hearing these words, the sages became free of doubts. Now they had faith that
Lord Vi��u is the Supreme Personality of Godhead, that from Him comes
auspiciousness, that from Him comes fearlessness."
Text 107
"In order to fool the moving and unmoving beings in the universe, the Pur��as
and Agamas pretended to spend an entire kalpa debating the true identity of the
Supreme Personality of Godhead. At the end they came to this conclusion: Lord Vi��u
is the Supreme."
The debate of the scriptures here was only a joke on their part. They all knew
what the conclusion would be.
Text 108
n�rasi�he
Text 109
yata� p�dme
"When Lord K���a is pleased enemies can become friends, poison can become
healthy food, sin can become saintliness. Everything can become its opposite."
Text 110
tatraiva �r�-bhagavad-v�kya�
"If one sins for My sake his sins become pious deeds. If one refuses to
worship Me, then by My power his pious deeds become sins."
Text 111
v�sudeva� parityajya
yo 'nya-devam up�sate
sva-m�tara� parityajya
�vapac�� vandate hi sa�
"One who rejects Lord K���a and worships another deity rejects his own mother
and worships a dogeater woman."
Text 112
tatraiv�nyatra
v�sudeva� parityajya
yo 'nya-devam up�sate
tyaktv�m�ta� sa m��h�tm�
bhu�kte halahala� vi�a�
"One who rejects Lord K���a and worships another deity rejects nectar and
drinks poison."
Text 113
mah�bh�rate
"One who out of bewilderment rejects Lord K���a and worships someone else
rejects a heap of gold and embraces a heap of stool.
Text 114
an�d�tya tu yo vi��u�
anya-deva� sam��rayet
ga�g�mbhasa� sa t����rto
m�ga-t����� pradh�vati
Text 115
pa�car�tre
"A fool who thinks that Lord Vi��u and the tiny demigods are equal is an
outcaste. He is an outcaste. He is not good enough to be an outcaste."
Text 116
vai��ava-tantre
na labheyur punar bhakti�
harer aik�ntik�� ja���
ek�gra-manasa� c�pi
vi��u-s�m�nya-dar�ina�
"Even though they may meditate with single-pointed attention, the stunted
fools who think Lord K���a and the many demigods are equals will not attain pure
devotion to Lord K���a."
Text 117
anyatra ca
"A person who considers demigods like Brahma� and �iva to be on an equal level
with Lord N�r�ya�a is to be considered an offender and an atheist."*
Text 118
sahasra-n�ma-stotr�dau
�lokaugh� santi ced����
vi�e�ata� sattva-ni��hai�
sevyo vi��ur na c�para�
In the Sahasra-n�ma and other prayers there is a great flood of verses like
these, verses affirming the they who are in the mode of pure goodness should
worship Lord Vi��u and no one else.
n�vai��av�ya d�tavya�
vikalpopahat�tmane
bhakti-�raddh�-vih�n�ya
vi��u-s�m�nya-dar�ine
"These thousand names should not be given to one who is not a devotee of Lord
Vi��u, to one whose heart is destroyed by mental speculation, to one who has no
faith in devotional service, or to one who thinks the demigods are equal to Lord
Vi��u."
"Lord Vi��u is the Supreme Personality of Godhead, the master of all the
demigods, the first spiritual master of the universe. Only fools think the demigods
are His equals."
"They who do not wholeheartedly take shelter of Lord Vi��u, the master of all
the demigods, the ancient Supreme Personality of Godhead, do not attain the most
auspicious condition of life.
sarva-devaika-�ara�a�
sarva-devaika-devata�
s�rya-ko�i-prat�k��o
yama-ko�i-dur�sada�
"Lord Vi��u is the the shelter of all the demigods. He is the master of all
the demigods. He is more splendid than many millions of suns. He is more invincible
than many millions of Yamas.
brahma-ko�i-jagat-sra���
v�yu-ko�i-mah�-bala�
ko��ndu-jagad-�nand�
�ambhu-ko�i-mahe�vara�
"Ah! How sad it is! Even though Lord K���a, who is the controller of all, and
who yearns to give happiness to everyone, is personally present, the fools insist
that they must continue to suffer in this world of birth and death.
"It is to attain Lord Vi��u that the demigod �iva performs austerities, his
hair matted and his naked body covered with ashes. That is why the people see Lord
�iva in that way.
parama� yo mahat-teja�
parama� yo mahat-tapa�
parama� yo mahad brahma
parama� yo par�ya�am
"Lord Vi��u is the most powerful. He is the most glorious. He is the Supreme
Brahman. Attaining Him is the supreme goal of life.
pavitr���� pavitra� yo
ma�gal�n�� ca ma�galam
daivata� devat�n�� ca
bh�t�n�� yo 'vyaya� pit�
"He is the purest of the pure. He is the most auspicious of the auspicious. He
is the master of the demigods. He is the eternal father of all that live."
dyau� sa-candr�rka-nak�atr�
kha� di�o bh�r mahodadhi�
v�sudevasya v�rye�a
vidh�t�ni mah�tmana�
"It is by the power of Lord V�sudeva that the sky, sun, moon, stars, ether,
directions, earth, and the great oceans are established in their places."
Text 119
"O br�hma�as in the mode of pure goodness, please always worship Lord K���a.
Please always chant the mantras of Lord K���a. Please always meditate on Lord
K���a."
Text 120
�d��-m�h�tmya-v�kye�u
sa�g�h�te�u sarvata�
grantha-b�hulya-do�a� sy�l
likhyante 'pek�it�ni tat
Here there is a problem. The problem is that very many books have been written
describing the Lord's glories in this way.
Text 121
atha �r�-vai��ava-mantra-m�h�tmyam
�game
mantr�n �r�-mantra-r�j�din
vai��av�n gurv-anugrah�t
sarvai�varya� japan pr�pya
y�ti vi��o� para� padam
"They who, by the mercy of the spiritual master, chant the mantras of Lord
Vi��u, which are the kings of all mantras, attain all glory and opulence and go to
the supreme abode of Lord Vi��u.
Text 122
"They who chant the mantras of Lord Vi��u attain the pious results of a
thousand years of austerities. They become the purifiers of the worlds."
Text 123
vai��ave ca
"A person who, chanting the mantras of Lord Vi��u, sees or touches the Lord,
becomes freed from very terrible fears."
Text 124
likhyate vi��u-mantr����
mahim�tha vi�e�ata�
t�tparyata� �r�-gop�la-
mantra-m�h�tmya-pu��aye
Now I will write explaining the glories of some specific mantras of Lord
Vi��u. I will begin by glorifying the �r� Gop�la-mantra.
Here someone may ask: Why do you begin by describing the worship of the
eighteen-syllable Gop�la-mantra? Why do you not begin with some other mantra?
To this I reply. lord Gop�la is the original Supreme Personality of Godhead,
the source of all incarnations. �r�mad-Bh�gavatam 1.3.28 explains:
Texts 125-127
padma-pur��e devad�ta-viku��ala-samv�de
a���k�ara� ca mantre���
ye japanti narottam��
t�n d���v� brahma-h� �udhyet
te yato vi��ava� svayam
"They who with a�gas, mudr�s, ny�sas, ��i, chanda�, daivata, initiation,
meditation, and yantra, chant the twelve-syllable and eight-syllable mantras are
the best of men. Seeing them, a killer of br�hma�as becomes purified. Holding
conchshells and discs, wearing forest garlands, and manifesting spiritual forms
like Lord Vi��u's, they reside in Lord Vi��u's transcendental abode."
Text 128
"O son of the king, now I will speak unto you the mantra which is to be
chanted with this process of meditation. One who carefully chants this mantra for
seven nights can see the perfect human beings flying in the sky."*
Text 129
�r�-vi��u-pur��e
"The sun, moon, and other planets leave and the return again and again. They
who meditate on the twelve-syllable mantra never return to this world of birth and
death."
Text 130
"The three Vedas, six Ved��gas, poetry, demigods, words, and everything else,
are all situated in the eight-syllable mantra."
Text 131
sarva-ved�nta-s�r�rtha�
sa�s�r�r�ava-t�ra�a�
gatir a���k�aro n�#���
na punar-bhava-ka�k�i��m
sarva-ved�nta-s�r�rtha�-the essenc eof the meaning of all Vedanta;
sa�s�r�r�ava-t�ra�a�-the boat to cross the ocean of birth and death; gati�-the
goal; a���k�ara�-the eight-syllable mantra; n�#��m-of men; na-not; punar-bhava-
ka�k�i��m-desiring to stay in the world of birth and death.
Text 132
yatr����k�ara-sa�siddho
mah�-bh�go mah�yate
na tatra sa�cari�yanti
vy�dhi-durbhik�a-taskar��
"A country that honors a person perfect in chanting the eight-syllable mantra
will not be touched by disease, poverty, or theft.
Text 133
deva-d�nava-gandharv��
siddha-vidyadhar�daya�
pra�amanti mah�-m�na�
a���k�ara-vida� naram
Text 134
Text 135
padmottara-kha��e
evam a���k�aro mantro
j�eya� sarv�rtha-s�dhaka�
sarva-du�kha-hara� �r�m�n
sarva-mantr�tmaka� �ubha�
"The glorious and beautiful eight-syllable mantra fulfills all desires and
removes all sufferings. It is the heart of all mantras."
Text 136
li�ga-pur��e
"What is the use of other mantras? What is the use of other vows? The mantra
Namo N�r�ya��ya (Obeisances to Lord N�r�ya�a) fulfills all desires."
Text 137
"Therefore, O king of br�hma�as, one who always chants Namo N�r�ya��ya goes
with his kinsmen to the abode of Lord Vi��u."
Text 138
bhavi�ya-pur��e
a���k�aro mah�-mantra�
sarva-p�pa-hara� para�
sarve��� vi��u-mantr����
r�jatve parik�rtita�
Text 139
�r�-�uka-vy�sa-samv�de ca
namo n�r�ya��yeti
mantra� sarv�rtha-s�dhaka�
bhakt�n�� japat�� t�ta
svarga-mok�a-phala-prada�
"O son, the mantra Namo N�r�ya��ya fulfills all desires and gives all kinds of
liberation to they who chant it with devotion.
Text 140
Text 141
vi��un� vai��av�n�� tu
hit�ya manun� pur�
k�rtita� sarva-p�pa-ghna�
sarva-k�ma-prad�yaka�
"In ancient times Lord Vi��u gave this mantra to benefit His devotees. Manu
declared that this mantra destroys all sins and fulfills all desires."
Text 142
It is also said:
"To counteract the terrible poison of repeated birth and death, austere,
intelligent, pure-hearted men should always chant the mantra Namo N�r�ya��ya.
Raising my arms, I loudly declare this."
Text 143
bh�tvordhva-b�hur ady�ha�
satya-p�rva� brav�mi va�
he putra-si�y�� ���uta
na mantro 'st�k�ar�t para�
It is also said:
"O sons and disciples, raising my arms, I will declare to you the truth: No
mantra is better than the eight-syllable mantra!"
Text 144
�s�no v� �ay�no v�
ti��h�no yatra tatra v�
namo n�r�ya�ayeti
mantraika-�arano bhavet
"Standing, sitting, or reclining, wherever one is, one should take shelter of
the mantra Namo N�r�ya��ya."
Text 145
t�pan�ya-�ruti�u
"The demigods approached Lord Brahma� and said: Please describe to us the
result of chanting the regal N�si�ha-mantra in the meter anu��ubh.
"Lord Brahma� replied: One who regularly chants the regal N�si�ha-mantra in
the meter anu��ubh becomes pure like the demigods. He becomes pure like fire. He
becomes pure like the wind. He becomes pure like the sun. He becomes pure like the
moon. He becomes pure like the truth. He becomes pure like Brahm�. He becomes pure
like Vi��u. He becomes pure like �iva. He becomes purified of all sins."
Text 146
tatraiv�nte
"Just as the sun's rays in the sky are extended to the mundane vision, so in
the same way the wise and learned devotees always see the supreme abode of Lord
Vi��u. because those highly praiseworthy and spiritually awake br�hma�as are able
to see the spiritual world, they are also able to reveal the supreme abode of Lord
Vi��u."*
Text 147
agastya-sa�hit�y��
sarve�u mantra-varge�u
�re��ha� vai��avam ucyate
g��apatye�u �aive�u
��kta-saure�v abh���adam
"Of all mantras the mantras glorifying Lord Vi��u are said to be the best.
Vi��u-mantras fulfill desires better than the mantras glorifying Ga�e�a, �iva,
Durg�, or S�rya.
Text 148
"Of all Vi��u-mantras the R�ma-mantra gives the best results. It gives results
many millions of millions of times better than the mantras of Ga�e�a and the other
demigods.
Text 149
Text 150
Text 153
svar�a-steya-sur�-p�na-
guru-talpa-yut�ni ca
ko�i-ko�i-sahasr��i
hy upap�p�ni y�ny api
sarv��y api pra�a�yanti
r�ma-mantr�nuk�rtan�t
"By chanting the R�ma-mantra the sins of stealing gold, drinking liquor,
committing adultery with the spiritual master's wife, and many thousands of
millions of millions of other sins are all destroyed."
Text 154
tapan�ya-�ruti�u ca
"A br�hma�a who regularly chants the R�ma-mantra crosses beyond sin. He
crosses beyond death. He crosses beyond the sin of performing an abortion. He
crosses beyond the sins of mass-murder and genocide. He crosses beyond the world of
repeated birth and death. He crosses beyond all that is inauspicious. He becomes
liberated."
Text 155
atha �r�-gop�ladeva-mantra-m�h�tmya�
mantras tu k���adevasya
s�k��d bhagavato hare�
sarv�vat�ra-b�jasya
sarvato v�ryavattama�
The mantra of Lord K���a, who is the original Supreme Personality of Godhead,
the seed of all incarnations, is the most powerful.
Text 156
sarve��m� mantra-vary����
�re��ho vai��ava ucyate
vi�e��t k���a-manavo
bhoga-mok�aika-s�dhanam
"Of all mantras the Vi��u-mantras are said to be the best. Of these the K���a-
mantras, which are the abode of happiness and liberation, are the best of all.
Text 157
"Whatever the mantra and whoever the Deity, the mantra and its Deity are said
to be non-different.
Text 158
"Lord K���a is the original Supreme Personality of Godhead, and His form is
eternal and full of knowledge and bliss. Simply by remembering Him, one attains
both material happiness and liberation.
Text 159
"In His original form He enjoys pastimes as a cowherd boy. The mantras
glorifying Him are the best of mantras. Among them the eighteen-syllable mantra is
especially to be noted."
ath����da��k�ara-mantra-m�h�tmyam
tapan�ya-�ruti�u
om� munayo ha vai brahm��am �cu�. ka� paramo deva�? kuto m�tyur bibheti? kasya
j��nen�khilam� vij��tam� bhavati? kenedam� vi�vam� sa�sarat�ti?
"O�. Some sages said to the demigod Brahm�: Who is the the Supreme Personality
of Godhead? Whom does death fear? By knowing whom does everything else become
known? Who created this world?
"They then said: Who is K���a? Who is Govinda? Who is Gop�janavallabha? What
is Sv�h�?
"To them Brahma� said: K���a means He who delivers from sin, Govinda means He
who is famous on the earth, in the Vedas, and among the surabhi cows,
Gop�janavallabha means He who enchants the gop�s, and Sv�ha� means the potency of
the Supreme. All these names refer to the Supreme Personality of Godhead.
"One who meditates on this Supreme Personality of Godhead, glorifies Him, and
worships Him, becomes liberated. He becomes liberated.
"Brahma� said: He appears like a cowherd boy. His complexion is like a monsoon
cloud.
kim� ca tatraiv�gre
Text 162
v�yur yathaiko bhuvana� pravi��o janye janye pa�ca-r�po babh�va. k���as tathaiko
jagad-dhit�rtham �abden�sau pa�ca-pado vibh�t�ti.
"Although originally one, air becomes the five life-airs in the bodies of all
living entities. In the same way, for the benefit of the world Lord K���a appears
as these five words."
Text 163
kim� ca tatraivopas�na-vidhi-kathan�nantaram
The method of worship is then described in the following words of �r� Gop�la-
t�pan� Upani�ad (1.20-25):
Text 164
"The br�hma�as, who worship, as He stands on His altar, the one greatest among
the eternals and greatest among conscious persons, the one who fulfills the desires
of the many, they, and not others, attain eternal perfection.
Text 165
"To they who always dilignetly worship Lord Vi��u's transcendental form, the
Lord, in His orginal form as a cowherd boy, shows His lotus feet.
Text 166
"It was K���a who in the beginning instructed Brahma� in Vedic knowledge and
who disseminated Vedic knowledge in the past.* They who desire liberation surrender
to Him, the Supreme Personality of Godhead, who grants transcendental knowledge to
His devotees.
Text 167
o�k�re��ntarita� ye japanti
govindasya pa�ca-pada� manu� tam
te��m asau dar�ayed �tma-r�pa�
tasm�n mumuk�ur abhyasen nitya� ��ntyai
"To they who chant the five-word mantra with om� and govinda (om� k����ya
govind�ya gop�janavallabh�ya sv�h�) the Lord reveals His own form. Therefore, to
attain transcendental peace, they who desire liberation should regularly chant this
mantra.
Text 168
"From this five-word mantra have come all other govinda-mantras in human
society, including the ten-syllable govinda-mantra chanted by Indra's followers and
by they who desire opulences."
Text 169 (a)
kim� ca tatraiva
"Brahm� said: I continually glorified the Lord and meditated upon Him for
millions of years, and at last I was able to understand the transcendental form of
the Lord as �r� K���a, in the dress of a cowherd boy.* With devotion in my heart I
bowed down before Him. He gave me the eighteen-syllable mantra to be used for the
activity of creation, and then He disappeared.
"When I desired to create the universe He again appeared before me, showing me
in these syllables the universe that was to be.
tad iha k�d �po lat p�thiv� ito 'gnir bindor indus tat-samp�tak�d arka iti
kli�-k�r�d as�jam. k����y�d �k��a� kh�d v�yur ity uttar�t surabhi� vidy��
pr�durak�r�a� tad-uttar�t str�-pum�di ceda� sakalam iti. sakalam iti.
tat-that; iha-here; k�t-from the letter ka; �pa�-water; l�t-from the letter
la; p�thiv�-earth; ita�-from the letter i; agni�-fire; bindo�-from the letter m;
indu�-the moon; tat-samp�tak�t-from the combination of these letter; arka�-the sun;
iti-thus; kl�mak�rat-from the word kl�m; as�jam-I created the material universe;
k����y�t-from the word k����ya; �k��am-ether; kh�t-from ether; vayu�-air; iti-thus;
uttar�t-from the next word (govind�ya); surabhim-the cows; vidy��-as well as
knowledge; pr�durak�r�am-I created; tat-uttar�t-from the next word
(gop�janavallabh�ya); str�-pum-�di-men, women and all species of life; va-also;
idam-this; sakalam-everything.
"From the letter k, I created water, from the letter l, earth, from the letter
�, fire, from the letter �, the moon, and from the entire word kl��, the sun. From
the word k����ya, I created ether, from govind�ya, air, from gop�janavallabh�ya,
knowledge and the surabhi cows, and from sv�h�, men, women, and everything else.
Everything else."
Text 170
tath� ca gautam�ya-tantre
"The head of the Vedas said: From the world Kl�m� He created the universe.
From the letter l, earth was born. From the letter k, water was born.
"From the letter i, fire was born. From the sound of these letters together,
air was born. From the letter �, the sky was born. In this way the material
elements were born from this mantra.
sv�-�abdena ca k�etra-j�o
heti cit-prak�ti� para
tayor aikya-samudbh�tir
mukha-ve��ana-var�aka�
ata eva hi vi�vasya
laya� sv�h�r�ake bhavet
"From the syllable sv�, the knower of the field of activities is manifested.
From the syllable ha�, spiritual knowledge is manifested. When these syllables meet
in the mouth they become the word Sv�h�. It is with this word that the material
universe is destroyed."
Text 172
puna� ca s� �ruti�
"by worshiping Lord K���a, �iva became free from illusion, and by chanting
this mantra in a solitary place, eh attained the Lord. He attained the Lord's
transcendental abode, which is like a sun in the sky, thye Lord's abode on which
the demigods gaze."
tatraiv�gre
pa�cam�d ambarotpattis
tam evaika� samabhyasan
candradhvajo 'gamad vi��o�
parama� padam avyayam
"About this are the following verses: One shoudl chant this mantra, of which
from the first word the element earth came, from the decond word water, from the
third fire, from the fourth air, and from the fifth ether. By chanting this mantra
Lord �iva entered Lord Vi��u's eternal spiritual abode.
Text 175
Text 176
"With eloquent prayers I and the Maruts please Lord Govinda, whose form is
eternal and full of knowledge and bliss, who stays under a desire tree in
V�nd�vana, and who is this five-word mantra."
Text 177
kim� ca stuty-anantaram
"One who chants this five-word mantra easily attains the transcendental abode
of the Supreme Personality of Godhead.
"Although fixed in His abode, the Personality of Godhead is swifter than the
mind and can overcome all others running. Even the powerful demigods cannot
approach Him.*
Text 178
tasm�t k���a eva paro devas ta� dhy�yet ta� rasayet ta� yajed iti, o� tat sad
iti.
Text 179
"Lord K���a is the master of the universes and the master of religion,
economic development, sense-gratification, and liberation. From Him many thousands
of very glorious incarnations of Godhead have come.
Text 180
"In all these incarnations, the Lord's childhood pastimes, where He performs
many superhuman activities, is very rarely seen.
Text 181
��p�nugraha-kart�tve
yena sarva� prati��hitam
tasya mantra� pravak�y�mi
sa�gop��gam anuttamam
"Lord K���a has the power to curse or to show mercy. He created all that is.
Now I will tell you His mantra with all its parts, a mantra that has no superior.
Text 182
yasya vij��na-m�tre�a
nara� sarvaj�at�m iyat
putr�rth� putram �pnoti
dhan�rth� labhate dhanam
Text 183
sarva-��str�rtha-para-j�o
bhavaty eva na sa��aya�
trailokya� ca va��-kury�d
vyakul�-kurute jagat
"One becomes learned in all scriptures. Of this there is no doubt. One brings
the three worlds under his control. One makes the universe tremble in fear of him.
Text 184
"One fools everyone. One kills all his enemies. One who desires liberation
attains liberation. What more need be said?
Text 185
"As cint�ma�i is the best of jewels, k�madhenu is the best of cows, a chaste
and saintly woman is the best of women, a br�hma�a is the best of men, and the
Ga�ga� is the best of rivers, so this mantra is the best of mantras.
Text 186
yath�vad akhila-�re��ha�
yath� ��stra� tu vai��avam
yath� tu sa�sk�t� v���
tath�sau mantra uttama�
Text 187
ki� ca
"That is why, O goddess, I chant this mantra every day. In this world of
moving and unmoving beings there is nothing else like this mantra."
Text 188
�r�-sanat-kum�ra-kalpe 'pi
gop�la-vi�ay� mantr�s
trayas-tri��at-prabhedata�
te�u sarve�u mantre�u
mantra-r�jam ima� ���u
"Thirty-three different mantras glorify Lord Gop�la. Now please hear the
mantra that is the king of them all.
Text 189
anena mantra-r�jena
mahendratva� purandara�
jag�ma deva-deve�o
vi��un� dattam a�jas�
"With this king of mantras Purandara attained the post of Indra. Lord Vi��u
gave him the post very easily.
Text 191
"Once Indra was cursed by Durv�sa� Muni. Tormented with many troubles, Indra
chanted this mantra and again attained an auspicious condition of life.
Text 192
"What more need I say? Even without performing pura�cara�a, simply by chanting
the words of the mantra, one attains all that one desires."
Text 193
prabhum� �r�-k���a-caitanya�
tam� nato 'smi gur�ttamam
katha�cid ��ray�d yasya
pr�k�to 'py uttamo bhavet
ath�dhik�ra-nir�aya�
t�ntrike�u ca mantre�u
d�k��y�� yo�it�m api
s�dhv�n�m adhik�ro 'sti
��dr�d�n�� ca sad-dhiy�m
The Qualifications
Text 195
�gamoktena m�rge�a
str�-��drai� caiva p�janam
kartavya� �raddhay� vi��o�
cintayitv� pati� h�di
"Following the path described in the Agamas, women and ��dras may faithfully
worship Lord Vi��u and meditate on Him as the Lord in the heart.
Text 196
"Following the path of the Agamas, which themselves follow the path of the
Vedas, women and ��dras may worship the Supreme Lord by chanting His holy names.
Text 197
"Women who desire the welfare of their husbands are also entitled to worship
Lord Vi��u. That is the conclusion of the eternal Vedas."
Text 198
agastya-sa�hit�y�m�
�r�-r�ma-mantra-r�jam uddi�ya
�uci-vrata-tama� ��dr�
dharmik� dvija-sevak��
striya� pati-vrat�� c�nye
pratilom�nuloma-j��
lok�� c����la-paryant��
sarve 'py atr�dhik�ri�a�
"Religious and pure ��dras, who are servants of the br�hma�as, as well as
chaste women, those born in pratiloma and anuloma families, and everyone else, down
even to the c����las, are qualified to worship Lord Vi��u in this way."
guru� ca siddha-s�dhy�di-
mantra-d�ne vic�rayet
sva-kul�nya-kulatva� ca
b�la-prau�hatvam eva ca
str�-pum-napu�sakatva� ca
r��i-nak�atra-melanam
supta-prabodha-k�la� ca
tath� ��a-dhan�dikam
In giving the mantra and performing siddha-s�dhya and other rituals, the
spiritual master should consider whether the disciple is from his family or another
family, is young or old, or is man, woman, or eunuch. The spiritual master should
also consider where the stars are in the r��i, whether it is time of wakefulness or
sleep, and whether the disciple is wealthy or in debt.
Text 201
atha siddha-s�dhy�di-�odhanam�
sarad�-tilake
"Five lines, one after another, should be drawn in the east, west, south, and
north. In this way a four-sided figure should be made.
Text 202
indv-agni-rudra-nava-netra-yugena-dik�u
�tv-a��a-�o�a�a-caturda�a-bhautike�u
p�t�la-pa�cada�a-vahni-him���u-ko��he
var��l likhel lipi-bhav�n krama�as tu dh�m�n
"Then, on the first, third, eleventh, ninth, second, fourth, twelfth, tenth,
sixth, eighth, sixteenth, fourteenth, fifth, seventh, fifteenth, third and first
parts of the four-sided figure, the intelligent spiritual master should write the
letters of the alphabet, one after another.
In the first part he should write the Sanskrit letter a, in the third part the
letter �, in the eleventh i, and so forth. Completing the vowels, he should
continue with the consonants, beginning in the first place with the letter k.
Text 203
janmark��k�arato v�k�ya
y�van mantr�dim�k�aram
caturbhi� ko��hakais tv eka�
iti ko��ha-catu��aye
Seeing the birth star, he should write the letters of the mantra. With four
lines there is a four-sided figure.
Text 204
puna� ko��haka-ko��he�u
savyato janma-bh�k�ar�t
siddha-s�dhya-su-siddh�ri-
kram�j j�eya vicak�a�ai�
Then, to the left of the letters of the birth star, one after the other, the
wise one should know siddha, s�dhya, su-siddha, and ari.
Text 205
Siddha is that in time one attains perfection. S�dhya is attained by japa and
yaj�a. Su-siddha is simply by accepting. Ari is cutting at the root.
Text 206
siddha-siddho yathoktena
dvi-gu��t siddha-s�dhaka�
siddha-su-siddho 'rdha-jap�t
siddh�rir hanti bandhan�n
Text 207
s�dhya-siddho dvi-gu�ika�
s�dhya-s�dhyo hy anarthaka�
tat-su-siddhas tri-gu�it�n
s�dhy�rir hanti gotraj�n
Text 208
siddha-su-siddho 'rdha-jap�t
tat-s�dhyas tu gu��dhik�t
tat-su-siddho grah�d eva
su-siddh�ri� sva-gotra-h�
Text 209
Text 210
n�si�h�rka-var�h�n��
pr�s�da-pra�avasya
vaidikasya tu mantrasya
siddh�d�n naiva �odhayet
"He should not purify the siddha and other mantras when they begin with O�,
come from the Vedas, or glorify N�si�ha, S�rya, or Var�ha.
Text 211
"He should not purify the siddha and other mantras when they are obtained in a
dream, given by a woman, are m�l�-mantras, have three letters, or have one letter."
Text 212
sva-kul�nya-kulatv�di
vij�eya� c�gam�ntar�t
na vist�ra-bhay�d atra
vyarthatv�d api likhyate
Fearing that I may insert many unnecessary details, I will not quote here from
other Agamas the description of one's own family or another's.
Text 213
�r�mad-gop�ladevasya
sarvai�varya-pradar�ina�
t�d�k-�akti�u mantre�u
na hi ki�cid vic�ryate
Text 214
tath� ca krama-d�pik�y��
Text 215
trailokya-sammohana-tantre ca a���d���k�ara-mantram adhik�tya �r�-�ivenoktam�
Text 216
Text 217
"Now I will tell you of the K���a-mantras, which give benefits seen and not
seen. Learning of these mantras, the great sages easily attained liberation.
Text 218
Text 219
Text 220
aj��na-t�la-ra�e� ca
anala� k�a�a-m�trata�
siddha-s�dhya-su-siddh�ri-
r�p� n�tra vic�ra��
"The K���a-mantras are a great fire that burns up a great heap of the cotton
of ignorance. In chanting them there is no consideration of siddha, s�dhya, su-
siddha, ari, or other problems.
Text 221
sarve��� siddha-mantr����
yato brahm�k�aro manu�
praj�patir av�p�grya�
deva-r�jya� �ac�-pati�
av�pus trida��� svargam�
v�g��atva� b�haspati�. ity �di.
"Of all siddha-mantras, the K���a-mantras are the best. By chanting them
Brahma� became the first of the demigods, Indra attained a demigod-kingdom, the
demigods attained Svargaloka, and B�haspati became a master of words."
tath�traiv�nte
vi��u-bhakty� vi�e�ena
ki� na sidhyati bh�-tale
k���di-brahma-paryanta�
govind�nugrah�n mune
sarva-sampatti-nilay��
sarvatr�py akuto-bhay��
ity �di kathita� ki�cin
m�h�tmya� vo mun��var��
"O sage, who on this earth, does not become perfect by worshiping Lord K���a
with devotion? By attaining Lord K���a's mercy, all living entities, from the
demigod Brahma� down to the insects, become the abodes of all good fortune. They
become free of all fears. O kings of the sages, in this way I have told you a small
part of the glories of this mantra.
Text 224
"The glories of the K���a-mantras are numberless like the stars in the sky or
the grains of sand by the ocean's shore. By understanding these mantras one attains
the four kinds of liberation.
Text 225
"It is other mantras that have problems. That is why for them the Tantras
prescribe ten kinds of purification."
Text 226
atha mantra-sa�sk�ra�
sarad�-tilake
Purification of Mantras
Text 227
mantr���� m�t�k�-madhy�d
uddharo janana� sm�tam
pra�av�ntarit�n k�tv�
mantra-var��n japet sudh��
When the mantra is brought from the midst of a m�t�ik�, it is called janana.
When an intelligent person chants the letters of the mantra with the sacred
syllable O�, the learned scholars of mantras and tantras call it j�vana.
Texts 228-233
tan-mantr�k�ara-sa�khy�tair
hany�d yat tena rodhanam
sva-tantrokta-vidh�nena
mantr� mantr�r�a-sa�khyay�
a�vattha-pallavair mantra�
abhi�i�ced vi�uddhaye
sa�cintya manas� mantra�
jyotir-mantre�a nirdahet
When one writes the letters of the mantra and strikes it many times with
sandal-water and air, it is called t��ana. When one writes the letters of the
mantra with karav�ra flowers, that is called rodhana. When one writes the mantra
with a�vattha leaves, that is abhi�eka. When one three times meditates on the
mantra as effulgent syllables, that is called vimal�-kara�a. When one meditates on
the mantra as effulgent syllables, touches water and ku�a grass, and chants the
mantra many times, that is called �py�yana. When one places the mantra in a water-
yantra, that is called tarpa�a.
Text 234
t�ra-m�y�-ram�-yogo
manor d�panam ucyate
japyam�nasya mantrasya
gop�n�� tv aprak��anam
When one chants the mantra with the syllables of T�ra, M�y�, and Ram�, that is
called d�pana. When one secretly chants the mantra that is called gupti.
Text 235
balitv�t k���a-mantr����
sa�sk�r�pek�a�a� na hi
s�m�nyodde�a-m�tre�a
tath�py etad ud�ritam
Because the K���a-mantras are so powerful they should not be purified in this
way. Thus, in a general way, the purification of mantras has been described.