(a Hundred Warnings Against Mundane Mellows)

8/13/2019 (a Hundred Warnings Against Mundane Mellows)

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Prakrta-rasa-sata-dusani

(A Hundred Warnings Against Mundane Mellows)

by Srila Bhaktisiddhanta Saraswati Thakura Prabhupada

sri sri guru-gauranga-gandharvika-giridharebhyo naah

!agate u""atara srenir anava-ganer adhye para laukikavisvasa ra!ye bharana koribar tinati patha a"he# taha

kara# !nano o bhakti nae prasiddha baddha dasaya !iver

anitya bhoga aya phala praptir anusthanake kara argo#

nasvarata tyagakoriya pradesika anitya phala tyaga koriya

nirbheda brahanusandhanake !nana arga eva kara

!nanatita prakrtir atita sevya vastu krsner anukula

anusilana ke bhakti arga bole

bhakti arge sadhana o sadhya bhede sadhana bhava o

prea bhaktir adhisthana rtaya dekhite paoya !ay$ sadhyabhava sauha o preake sadhana !atiya anusilana !nana

korile !e utpata upasthite hoy# sei asuvidhar hasta hoite

unukta haoyar naa anartha nivritti$ sri gauranga sundarer

apurva paraa "aatkara ayi lila o sei lilar parikara

gosvai ganer anusthandai ei prabandher akara sthana

%Aongst the higher "lasses o& people in so"iety# there are three ain paths &or traveling

through the kingdo o& various belie&s regarding trans"enden"e# These are known as the

paths o& kara (per&oran"e o& aterially &urtive a"tivity)# !nana ("ultivation o&

trans"endental knowledge)# and bhakti (purely surrendered devotional servi"e$ 'irst# the

path o& kara-arga involves the arrangeents &or obtaining teporary worldly bene&its#

whi"h are en!oyed by souls trapped in the bondage o& the aterially "onditioned plat&or

o& li&e$ Se"ond# the !nana-arga involves renoun"ing iperanent aterial things as well

as the iperanent distra"tions related to patrioti" interests and su"h one then sear"hes

a&ter the undi&&erentiated spiritual reality o& ipersonal braha$ And the third path

involves positive a"tivity that is trans"endental to kara# !nana and atter altogether it

is the way o& "ultivating a"tions &avorable &or serving the ob!e"t ost worthy o& servi"e#

Sri *rsna$ This is "alled bhakti-arga# the path o& pure devotion$

%+t is seen that there are three distin"t developental stages e,tending &ro sadhana(devotional pra"ti"e) to sadhya ( the goal o& su"h worship) these are &irst the sadhana

itsel then the awakening o& bhava (estati" eotion) and &inally prea-bhakti (eternal

devotional servi"e per&ored in pure love)$ While "ultivating the aspe"ts o& knowledge

relating to the goal o& worship# as well as the varieties o& e"stati" eotions and ethods o&

pure loving servi"e# troubles invariably arise$ The pro"ess by whi"h these unwanted

ipedients are reoved is "alled anartha-nivritti$ The "on"eptions e,pressed in the

astonishing pasties o& Sri auranga-sundara as well as in the opinions established by the

osvais# who are the .ord/s eternal asso"iates in these pasties$%

prakrta "estate bhai kabhu rasa haya na

!adiya prkrta rasa suddha bhakta gaya na


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%0 brothers1 2o aterial e&&orts "an ever produ"e the awakening or rasa# &a"tual

trans"endental ellows$ The pure devotee o& the .ord never sings the glories o& any

undane ellows that are born o& the dull aterial world$%

prakrta rasera siksa bhiksa sisye "aya na

rati bina !ei rasa taha guru deya na

%The true dis"iples never desire to ask their spiritual aster &or instru"tions regarding

aterial ellows$ the genuine spiritual aster never gives his dis"iples any su"h aterialellows# whi"h are devoid o& rati# trans"endental loving atta"hent to the .ord$%

naa rasa dui vastu bhakta kabhu !ane na

naa rase bheda a"he# bhakta kabhu bole na

%The .ord/s real devotee never knows any di&&eren"e between the holy nae o& *rishna

and trans"endental ellows$ There&ore the devotee never says there is a di&&eren"e

between the holy nae and the ellows o& devotion$%

aha aa bhava sattve naa kabhu hay na

bhoga buddhi na "hakile aprakrta haya na

%The holy nae is never revealed to one who is situated in the bodily "on"ept o& li&e andthinks in ters o& %+% and %ine%$ +& one doesn/t re!e"t the en!oying entality# the

trans"endental plat&or will never be attained$%

prakrta !adera bhoge krsna seva haya na

!ada vastu kona o kale aprakrta haya na

%3evotional servi"e unto .ord *rishna "an never be per&ored by engaging in the

undane en!oyent o& aterial sense-ob!e"ts$ Material things "an never a"4uire the

attributes o& the trans"endental at any tie$%

!ada satta vartaane "it kabhu hay na

!ada vastu "it haya bhaket kabhu bole na

%The trans"endental "ons"iousness o& the spiritual world is never ani&est in the undane

aterial "ondition$ The deotee o& the .ord never "lais that any undane ob!e"t in this

world is spiritually "ons"ious$ %

!adiya visaya ghoga bhakta kabhu kore na

!ada bhoga krsna seva kabhu saa haya na

%The true devotee never engages in a"tivities o& aterialisti" sense grati&i"ation$ Material

en!oyent and devotional servi"e to *rsna are never the sae under any "ir"ustan"es$%

ni!a bhogya kae bhakta prea kabhu bole na

rase dagaaga a"ho sisye guru bole na

%Sel&ish en!oyent o& one/s own senses in undane lust is never "alled prea (love o&odhead) by the genuine devotee$ A bona&ide spiritual aster never tells his dis"iple# /5ou

are absorbed in the ellows o& divine rasa$/%

%The genuine spiritual aster never "lais# / + a absorbed in the ellows o& divine rasa$/

The guru never talks idly with his dis"iples on sub!e"ts o& gross worldly ellows$%

!ada rasa kabhu sreyah keha labhe na

krsnake prakrta boli bhakta gaya na

%By singing the glories o& worldly relationships born o& undane ellows# no one has

ever attained bene&it in their spiritual li&e$ The genuine devotee never pro"lais that .ord*rishna/s in"arnations is undane$%

naake prakrta boli krsne !ada !ane na

krsna naa rase bheda suddha bhakta ane na


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%The devotee never says that the holy nae o& *rishna is aterial# &or *rishna "annot be

known by eans o& atter$ The pure devotee o& the .ord never re"ogni6es any di&&eren"e

between the holy nae o& *rishna and pure rasa itsel&$%

nae rase bheda a"he guru siksa deya na

rasa labha kori sese sadhana to haya na

%The bona&ide spiritual aster never tea"hes that there is a di&&eren"e between the holy

nae o& *rishna and rasa$ 7ven a&ter attaining a"tual rasa# the regulative prin"iples o&devotional servi"e are never "on"luded$%

drtria panthaya nae rasodaya haya na

rasa hoite krsna naa viloete haya na

%By eploying pretentious eans# no one "an ever ake trans"endental ellows appear in

the holy nae$ The ba"kwards "on"eption that *rishna/s nae "oes &ro rasa "an never

be true$%

rasa hoite rati sraddha kakhana i haya na

sraddha hoite rati "hada bhagavata gaya na

%8asa# devotional ellow# "an never be &irst present and then develop into rati#trans"endental atta"hent# or sraddha# proper &aith$ The Sriad-Bhagavata ( or the

reali6ed devotee) never sings any opinion other than rati develops &ro sraddha$%

rati yukta "hada suddha bhakta bole na

sadhanete tari rasa guru kabhu bole na

%The pure devotee o& *rishna never speaks o& anything other than rasa# trans"endental

ellows# that is endowed with rati# loving atta"hent$ The guru never "lais that rati and

rasa are present within the pra"ti"e o& preliinary devotion (sadhana bhakti)$%

bhava kale !e avastha sadhanagre bole na

vaidhi sraddha sadhanete raganuga haya na

%The awakening o& trans"endental eotional e"stasies (bhava-bhakti) is never said to

o""ur be&ore the pra"ti"e o& regulated devotional servi"e (sadhana-bhakti)$ The

per&oran"e o& regulated devotion with &aith liited only to su"h beginning regulations

(vaidhi-sraddha) "an never give rise to spontaneous devotional servi"e (raganuga-bhakti)$%

bhavera ankura ho le vidhi ara thake na

raganuga sraddha atre !ata rati haya na

%When bhava# the e"stati" ood o& divine love a"tually sprouts# then the need &or

&ollowing s"riptural rules (vidhi) does not reain$ Mere &aith in spontaneous devotional

servi"e# however# does not produ"e the a"tual awakening o& trans"endental loving

atta"hent (rati)$%a!ata ratite kabhu bhava labdha bole na

raganuga sadhakere !ata bhava bole na

%+& trans"endental atta"hent has not yet developed within the heart# a devotee is never

said to have attained the stage o& e"stati" bhava$ The &ollowers o& spontaneous devotion

(raganugas) never say that neophyte students o& devotion (sadhakas) have e,perien"ed the

awakening o& bhava$%

raganuga sadhakera labdha rasa bole na

raganuga sadhya bhava rati "hada haya na

%enuine devotees on the level o& spontaneous devotional servi"e never say that neophytestudents o& devotion have attained rasa$ The pure eotions "hara"teristi" o& the goal o&

spontaneous devotion are never attained without &irst e,perien"ing the "orre"t progressive

developent o& spiritual atta"hent (rati)$%


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bhavankura saagae vaidhi bhakti thake na

ru"ike ratira saha kabhu eka !ane na

%0nly when the seed o& intense divine eotion sprouts &orth pure bhava# then there is no

longer any need to adhere to s"riptural rules and regulations (vaidhi bhakti)$ 0ne should

never "onsider ru"i (the taste &or devotional servi"e) to be the sae as rati (trans"endental

loving atta"hent in devotional servi"e)$%

raganuga boile i prapta rasa !ane navidhi sodhya !ane !abhu raganuga bole na

%3ivine rasa "an never be &a"tually attained erely by talking o& spontaneous devotion 9by

"laiing % + a a raganuga-bhakta$%: A beginning student who should still be &urther

puri&ied by &ollowing the s"riptural in!un"tions is never said to be on the level o&

per&oring spontaneous loving servi"e unto the .ord$%

sadhanera purve keha bhavankura paya na

!ade sraddha na "hadile rati kabhu haya na

%2o one "an ever e,perien"e the sprouting o& pure e"stati" eotions without &irst

&ollowing the regulated in!un"tions o& the s"riptures$ 0ne who does not give upaterialisti" &aith "an never attain the stage o& spiritual atta"hent in devotional servi"e$%

!ata bhava na hiole rasika to haya na

!ada bhava na "hakile rasika to haya na

%+& divine e"stati" eotions have not yet awakened# there is no possibility o& one be"oing

a rasika# a true relisher o& devotional ellows$ +& aterialisti" eotions are not entirely

re!e"ted# one "an never be"oe a true rasika$%

ula dhana rasa labha rati vina na

ga"he na uthite# kandi "rdsa ule paya na

%Without &irst developing pure atta"hent (rati)# the attainent o& devotional ellows (the

greatest wealth) "an never be possible$ Without &irst "libing the bran"h o& a tree# the

&ruits "an never be rea"hed$%

dadhane anartha a"he rasodaya haya na

bhava kale naa gane "hala rasa haya na

%+& one still has unwanted aterial ipedients ( anarthas) present in their per&oran"e o&

devotional servi"e (sadhana)# then rasa "an never truly awaken$ When the holy nae o& the

.ord is "hanted &ro the plat&or o& pure e"stati" eotions (bhava)# then the "heating

ood born o& pretentious devotional ellows "an never be present$%

siddhanta vihina hoile krsne "itta lage na

sabandha hinera kabhyu abhideya haya na%Without knowledge o& trans"endental truth (siddhanta)# no one/s heart "an ever be

spiritually attuned with .ord *rishna$ +& one la"ks knowledge o& his relationship with

*rishna (sabandha)# then proper e,e"ution o& devotional servi"e in relationship to Hi

(abidheya) is ipossible$%

sabandha vihina !ana prayo!ana paya na

ku siddhante vyasta !ana krsna seva kore na

%0ne who la"ks knowledge o& sabandha# the relationship between *rishna and the living

entities# "an never attain prayo!ana# the supree goal o& li&e 9naely pure love o&

odhead# *rishna prea$: 0ne who is distra"ted by bogus philosophi"al "on"lusionsabout devotional servi"e (ku-siddhanta) is not per&oring a"tual devotional servi"e to Sri

*rishna$%

siddhanta alasa !ana anartha to "hade na


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!ade krsna bhraa kori krsna seva kore na

%0ne who is la6y in properly understanding the ;aisnava philosophi"al "on"lusions "an

never be"oe &ree &ro anarthas# the unwanted bad habits and philosophi"al

is"on"eptions what ipede devotional servi"e$ 0ne who istakes *rishna as belonging

to the aterial plane "an never render a"tual servi"e to the .ord$%

anartha na gele nae guna bu!ha !aya na

anartha na gele nae drsna seva haya na%As long as anarthas reain# then the "hanting o& the holy nae will never produ"e an

understanding o& the trans"endental 4ualities o& the .ord$ As long as anarthas reain# then

the "hanting o& the holy nae will never &a"tually engage one in *rishna/s servi"e$%

rupa guna lila sphurti naa "hada haya na

rupa guna lila hoite krsna naa hay na

%8evelations o& the .ord/s trans"endental &or# 4ualities# and pasties are never ani&est

in the absen"e o& His holy nae$ The holy nae o& *rishna is never separated &ro His

trans"endental &or# 4ualities or pasties$%

rupa hoite naa sphurti guru kabhu bole naguna hoite naa sphurti guru kabhu bole na

%The genuine spiritual aster never asserts that the revelation o& the .ord/s holy nae is

separate &ro His &or$ The genuine spiritual aster never "lais that the revelation o&

the .ord/s holy nae is separate &ro His 4ualities$%

lila hoite naa sphurti rupanuga bole na

naa nai dui vastu rupanuga bole na

%The true &ollowers o& Srila 8upa oswai (rupanugas) never "lai that the revelation o&

the .ord/s holy nae is separate &ro His pasties$ The rupanugas never tea"h that the

holy nae o& *rishna and *rishna Hisel& are two separate things$%

rasa age rati pa"he rupanuga bole na

rasa age sraddha pa"he guru kabhu bole na

%The true &ollowers o& Srila 8upa oswai never say that the stage o& reali6ing

trans"endental ellows (rasa) pre"edes the developent o& loving devotional atta"hent

(rati)$ The bona&ide spiritual aster will never pro&ess that the reali6ation o& su"h ellows

pre"edes the developent o& pure &aith (sraddha)$%

rati age sraddha pa"he rupanuga bole na

kraa patha "hadi siddhi rupanuga bole na

%The &ollowers o& Srila 8upa oswai never prea"h that trans"endental atta"hent is

rea"hed be&ore one develops pure &aith$ The rupanugas never tea"h that the per&e"tion o&devotional (siddhi) "an be rea"hed by abandoning the "onse"utive order o& developental

stages on the path$%

aha!ana patha "hadi navya pathe dhaya na

aparadha saha naa kakhana i haya na

%The &ollowers o& Srila 8upa oswai never leave they path o& the great devotees

(aha!anas) and run to pursue a %new% path$ 0ne who "oits o&&enses "an never reali6e

the holy nae o& *rishna at any tie$%

nae prakrtartha buddhi bhakta kabhu haya na

aparadha yukta naa bhakta kabhu laya na%The .ord/s devotee never interprets the holy nae with any undane# aterialisti"

"on"eption$ The devotee never "hants the holy nae o& the .ord in an o&&ensive anner$%

naete prakrta buddhi rupanuga kore na


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krsna rupe !ada buddhi rupanuga kore na

%The &ollowers o& Srila 8upa oswai never as"ribe aterial 4ualities to the holy nae

by eans o& undane intelligen"e$ The &ollowers o& Srila 8upa oswai never "onsider

the .ord/s trans"endental &ro as aterial be"ause they don/t possess aterialisti"

entality$%

krsna gune !ada buddhi rupanuga kore na

parikara vaisistyake prakrta to !ane na%The &ollowers o& Srila 8upa oswai never analy6e the Supree .ord/s 4ualities with

aterial intelligen"e$ The &ollowers o& Srila 8upa oswai never "onsider the

"hara"teristi"s o& the .ord/s asso"iates and paraphernalia to be undane$%

krsna lila !ada tulya rupanuga bole na

drsnetara bhogya vastu krsna kabhu haya na

%The &ollowers o& Srila 8upa oswai never e4uate the .ord/s trans"endental pasties

with aterialisti" a"tivities$ .ord *rishna never be"oes a ere ob!e"t o& sense

grati&i"ation that is lower in 4uality than Hisel&$%

!adake anartha "hada ara ki"hu ane na!adasakti base rasa krsna !nana kore na

%0ne should never "onsider other than the &ollowing< 7verything ade o& atter is an

anartha and should be re!e"ted$ Trans"endental knowledge o& .ord *rishna "an never be

obtained through any ellows that is "ontrolled by atta"hent to atter$ %

krsna naa krsna rupa kabhu !ada bole na

drsna guna krsna lila kabhu !ada bole na

%0ne should never say that *rishna/s holy nae or trans"endental &or are undane$ 0ne

should never say that *rishna/s divine 4ualities or sublie pasties are undane$%

!ada rupa anarthete krsna bhraa kore na

krsna naa rupa gune !ada buddhi kore na

%0ne should never be"oe bewildered by the anartha o& aterial bodies and istake .ord

*rishna/s &or to also be a aterial body$ 0ne should never try to analy6e the .ord/s

divine naes# &ors# and 4ualities with aterialisti" intelligen"e$%

naa rupa guna lila !ada boli ane na

!ada naa rupa gune krsna kabhu bole na

%0ne should never "onsider any o& *rishna/s trans"endental naes# &ors# 4ualities or

pasties to be undane$ Siilarly# one should never "lai that any aterial naes# &ors

or 4ualities "ould be *rishna/s$%

!ada sunya aprakrta naa "hada bole na!ada sunya aprakrta rupa "hada dekhe na

%0ther than the pure trans"endental naes o& *rishna# whi"h are "opletely &ree &ro all

aterial "onta"t# nothing else should be spoken$ 0ther than the pure trans"endental &ors

o& *rishna# whi"h are "opletely &ree &ro all aterial "onta"t# nothing else should be

seen$%

!ada sunya aprakrta guna "hada sune na

!ada sunya aprakrta lila "hada seve na

%0ther than the pure trans"endental 4ualities o& *rishna# whi"h are "opletely &ree &ro

all aterial "onta"t# nothing else should be heard$ 0ther than pure trans"endental pastieso& *rishna# whi"h are "opletely &ree &ro all aterial "onta"t# nothing else should be

served$%

anartha thakara kale !ada rupe a!e na


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anartha thakara kale !ada gune ise na

%While still "ontainated with anarthas# the bad habits and philosophi"al is"on"eptions

that ipede devotion# one should never be"oe "hared by undane &ors$ As long as

these ipedients reain# one should never i, 9their devotional servi"e: with the

ipurity o& undane 4ualities$%

anartha thakara kale !ada lila bhoge na

anartha thakara kale suddha naa "hade na%While still "ontainated with anarthas# one should never try to en!oy aterialisti"

pasties$ As long as these ipedients reain# one should never give up trying to purely

"hant the holy nae o& *rishna$%

anartha thakara kale rasa gana kore na

anartha thakara kale siddhi labdha bole na

%While still "ontainated with anarthas# one should never sing songs about the .ord/s

"on&idential pasties$ A&ter these ipedients are puri&ied (anartha-nivritti)# one never

speaks o& the holy nae o& *rishna as i& it were a undane sound vibration$%

anartha nivritte kale rupe !ada dekhe naanartha nivritte kale gune !ada bu!he na

%A&ter the anarthas are reoved# aterial attributes are no longer seen in the

trans"endental &ors o& *rishna$ When su"h ipedients are reoved# aterial attrubutes

are no longer per"eived in His pure 4ualities$%

anartha nivritte kale !ada lila seve na

rupanuga guru deva sisya hisa kore na

%A&ter the unwanted ipedients are reoved# one never serves undane pasties$ The

true spiritual asters in the line o& Srila 8upa oswai# who are known as rupanuga guru-

deva# never abuse their own dis"iples in any way$%

guru tyal!i !ade asa kabhyu bhakta kore na

aha!ana pathe dosa kabhu guru deya na

%The true dis"iple never re!e"ts the spiritual aster be"ause o& their own desires &or

aterial en!oyent$ The genuine spiritual aster never &inds &ault with devotional path

shown the great devotees (aha!anas)$%

guru aha!ana vakye bheda kabhu haya na

sadhanera pathe kanta sad guru deya na

%There "an never be any di&&eren"e between the e,planations o& the bona&ide spiritual

aster and the tea"hings o& the great devotees (aha!anas)$ The pure spiritual aster

never puts thorn-like deterrents on the path o& one/s e,e"ution o& pra"ti"al devotionalservi"e (sadhana)$%

adikara avi"ara rupanuga kore na

anartha anvita dase rasa siksa deya na

%The &ollowers o& Srila 8upa oswai are never negle"t&ul in assessing any one/s spiritual

4uali&i"ations$ The &ollowers o& Srila 8upa oswai never instru"t a servant who is

engrossed in aterial ipedients about the s"ien"e o& intiate devotional ellows$%

bhagavata padya bole ku vyakhya to kore na

loka sagragera tare kraa patha "hade na

%The true devotees o& the .ord never reite the verses o& Sriad-Bhagavata and o&&erbogus interpretations$ 'or the sake o& attra"ting larger nubers o& &ollowers# true devotees

never abondon the "orre"t systeati" pra"ti"es o& devotional servi"e$ %

na uthiya vrksopari phala dhari tane na


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rupanuga kraa patha vilopa to kare na

%0ne should never "lib into a tree# grasp the unripe &ruits and &or"ibly pull the o&&$

Siilarly# the &ollowers o& Srila 8upa oswai never abolish the initial systeati"

pro"ess o& devotional servi"e$%

anarthake artha boli ku pathete laya na

prakrta saha!a ata aprakrta bole na

%0ne should never istakenly "all aterial obsta"les %use&ul &or devotional servi"e%#thereby &ollowing the wrong path$ 0ne should never say that the undane opinions o& the

prakrta-saha!iyas ("heap aterialisti" ipostors) are aprakrta (trans"endental)$ %

anartha na gele sisya !ata rati bole na

anartha visita sisye rasa tattva bole na

%The dis"iple is never said to have developed deep devotional atta"hent (rati) as long as

ipedients (anarthas) are not reoved$ The dis"iple who is still "ontainated with these

ipedients is never taught the s"ien"e o& intiate devotional ellows (rasa-tattva)$%

asakta koala sraddhe rasa katha bole na

anadhikarire rase adhikara deya na%A devotee should never speak on the topi"s o& devotional ellows to one who has weak#

pliable &aith$ A devotee should never attept to bestow the 4uali&i"ation &or rasa upon one

who is un4uali&ied to re"eive it$%

vaidha bhakta !ane kaabhu raganuga !ane na

koala sraddhake kabhu rasika to !ane na

%3evotees who are still on the plat&or o& &ollowing regulated s"riptural in!un"tions

(vaidha-bhaktas) "annot yet understand anything about the e,alted stage o& the raganugas#

pra"titioners o& spontaneous devotional servi"e$ Those who possess weak &aith "annot yet

understand the real o& the rasikas# relaters o& pure trans"endental ellows$%

svalpa sraddha !ane kabhu !ata rati ane na

svalpa sraddha !ane rasa upadesa kore na

%Those who possess little &aith are never re"ogni6ed as being highly developed in loving

devotional atta"hent$ Those who possess little &aith are never to be instru"ted in topi"s

"on"erning trans"endental ellows$%

!ata rati prauda sraddha sanga tyaga kore na

koala sraddhere kabhu rasa diya seve na

%When spiritual atta"hent (rati) is ani&est# one never leaves the "opany o& those

endowed with advan"ed &aith$ +& iature devotees with pliable &aith are presented with a

devotional ellow# they will never be able to properly serve it$%krsnare sevana lagi !ada rase ise na

rasodaya kona !ive sisya bhddhi kore na

%0ne should never i, their a"tivities with the "ontainated oods o& aterialisti"

ellows &or the purpose o& servi"e o& *rishna$ A&ter rasa has &a"tually awakened# one

never indulges in the entality o& regarding any other soul as dis"iple$%

rasika bhakata ra!a kabhu sisya kore na

rasika !anera sisya ei bhava "hade na

%The highest devotee# who is like a king aong the rasikas e,pert in relishing devotional

ellows# never thinks that he has dis"iples$ The student o& su"h a rasika# however# nevergive up the ood o& being the dis"iples o& this e,alted devotee$%

saddhana "hadile bhava udaya to haya na

raganuga !anile i dadhana to "hade na


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%+& the preliinary pra"ti"es o& devotional servi"e (sadhana) are negle"ted# then the

awakening o& e"stati" eotions (bhava) "an never o""ur$ 7ven one who has attained

reali6ation o& spontaneous devotional servi"e (raganuga-bhakti) should never give up

pra"ti"ing their regulative prin"iples o& devotional servi"e$ %

bhava na hoile kabhu rasodaya haya na

age rasodaya pare ratyudaya haya na

%Without &irst e,perien"ing bhava# the e"stati" eotions o& divine love# rasa "an neverarise$ The reali6ation o& rasa never o""urs be&ore the developent o& rati# spiritual

atta"hent$%

age ratyudaya pare sraddhodaya haya na

rasabhista labhi pare sadhana to haya na

%0ne should never think that rati is awakened &irst# then sraddha develops later$ 2or

should one think that a&ter one attains the state o& being thoroughly soaked with rasa# then

the need &or pra"ti"ing sadhana vanishes$%

saa&rira ailane sthayi bhava haya na

sthayi bhava vyatireke rase sthiti haya na%+n the absen"e o& the ne"essary "onstituent eleents o& the bhakti pro"ess (su"h as

anartha-nivritti# nistha# ru"i# et"$)# one "an never be"oe &i,ed up in their own eternal

sthayi-bhava ( one o& the &ive prin"ipal ellows)$ +n the absen"e o& sthayi bhava and its

ne"essary eleents# one "an never be"oe situated in their eternal rasa$%

bhoge naa !ade sraddha "it prakasa kore na

nae sraddha na hoile !ada bhddhi "hade na

%Those whose ends are absorbed in the spirit o& en!oyent o& atter# and who possess

aterialisti" &aith# "an never e,perien"e the revelation o& pure spiritual "ons"iousness$

Without absolute &aith in the .ord/s holy nae# one/s undane entality "an never be "ast

o&&$%

!ada buddhi na "hakile naa krpa kore na

naa krpa na korile lila suna !aya na

%0ne who is relu"tant to give up their aterialisti" entality will never re"eive the er"y

o& the pure holy nae o& .ord *rishna$ Without &irst re"eiving the er"y o& the holy

nae# one should never listen to re"itations o& *rishna/s "on&idential pasties$%

naake !anile !ada kaa dura haya na

rupake !anile !ada kaa dura haya na

%0ne who thinks that the holy nae o& *rishna is undane "an never be"oe &ree &ro

lust$ 0ne who thinks that the trans"endental &ro o& *rishna is undane "an neverbe"oe &ree &ro lust$%

gunake bu!hile !ada kaa dura haya na

lilake purile !ada kaa dura haya na

%0ne who thinks that the divine 4ualities o& *rishna are undane "an never be"oe &ree

&ro lust$ 0ne who thinks that the eternal pasties o& *rishna are undane "an never

be"oe &ree &ro lust$%

nae !ada vyavadhane rupodaya haya na

nae !ada vyavadhane gunodaya haya na

!ada bhoga vyavadhane lilodaya haya na%+& one/s "ons"iousness is blo"ked by aterial "on"eptions# then *rishna/s pure

trans"endental &or "an never be reali6ed by "hanting the holy nae$ +& one/s

"ons"iousness is blo"ked by aterial "on"eptions# then *rishna/s pure trans"endental


10/10

4ualities "an never be reali6ed by "hanting the holy nae$ +& one/s "ons"iousness is

blo"ked by the en!oyent o& aterial ob!e"ts# then *rishna/s pure trans"endental pasties

"an never be reali6ed$%

araradha vyavadhane rasa labha haya na

aparadha vyavadhane naa kabhu haya na

%3ue to the blo"kage o& o&&enses (aparadha)# one "an never attain the &low o& pure

trans"endental ellows$ 3ue to the blo"kage o& o&&enses# one "an never e,perien"e thepure holy nae o& the .ord$%

vyavahita lila ganekaa dura haya na

aparadha vyavadhane siddha deha paya na

%0ne who is "overed by o&&enses ay sing the pasties o& the .ord# but this will never do

away with the lust burning in his heart$ By the blo"kage o& o&&enses# one/s eternal spiritual

body (siddha-deha) will never be attained$%

sevopakarana karne na sunile haya na

!adopakarana dehe lila sona !aya na

%+& one does not hear the proper details o& the devotional s"ien"e 9&ro the dis"iplesu""essions:# then genuine servi"e to the .ord "an never be per&ored$ 0ne absorbed in

the various aterial ingredients o& the bodily "on"ept o& li&e will never be able to hear o&

the .ord/s trans"endental pasties$ %

sevaya unukha hale !ada katha haya na

natuva "in aya katha kabhu sruta haya na

%When one is enthusiasti" &or "onstantly rendering unalloyed devotional servi"e# there is

never any possibility &or be"oing detra"ted by idle talks related to the undane world$

0therwise# i& one is not enthusiasti"# then "on&idential topi"s about the all-"ons"ious

spiritual world should never be heard$%

Documents

(a Hundred Warnings Against Mundane Mellows)