Prkta Rasa ata Di A Hundred Warnings Against Mundane Mellows

by Bhaktisiddhnta Sarasvat Prabhupda

Bengali poetry plus Introduction by rla Bhaktisiddhnta Sarasvat Gosvm Prabhupda 1916 A.D.
Translation by Daaratha-suta dsa

Preface
by the translator His Divine Grace rla Bhaktisiddhnta Sarasvat hkura (1874 - 1937), the beloved spiritual master of His Divine Grace A. C. Bhaktivednta Swm Prabhupda, was the fierce lion-like guru and founder of 64 branches of the Gauya Mah in all states of India. He was totally intolerant of mundane conceptions that threatened to contaminate the performance of pure devotional service unto his eternal

Lords, r r Gndharvik and Giridhr. In particular, His Divine Grace rla Sarasvat hkura regularly condemned the mood of the prkta-sahajiys, a class of materialistically-tainted neophyte devotees. He saw that their immature enthusiasm and tendency toward creative deviation perpetually caused alarm to cautious adherents to the standard of pure devotion, as expressed by r Chaitanya Mahprabhu and His followers. Thus, rla Sarasvat hkura composed the 157 lines of Bengali poetry entitled Prkta-Rasa ata-Di, which he published in the devotional Bengali periodical Sajjana Toan during its 19th year of 1916-17. This unusual work is a brilliant composition that clearly shows no mercy at all to the pretentious so-called devotees who are complacent in their own fanciful concoctions. Indeed, famous for the preaching style called the chopping technique, rla Bhaktisiddhnta Sarasvat appears candidly ruthless in his treatment of defending the most sacred philosophy in the universepure devotional service that follows in the footsteps of rla Rpa Gosvm. He persistently affirms in Bengali n, n, nmeaning No, no, NO! This can never be so; that can never be so; true devotees should never say this; genuine devotees should never do that, so forth and so on. He repeatedly uses the hammer-like negative statements to tear down any walls constructed by the false ego that block the aspiring soul from the pure live current of bhakti ever flowing from the lotus feet of r Rpa. And justifiably so, for never was there a time when immature deviators did not plague the sincere performance of bhaktiyoga. There was only the question of who was learned enough, pure enough and bold enough to confront and dissolve the myriads of confusing philosophical misconceptions of the sahajiys that run rampant if left unchecked. His Divine Grace has fully proven himself qualified for this task in all respects, for he fearlessly serves the true siddhnta of the rpnug Vaiavas in prime form with the following simple Bengali verses. May the readers follow his pure instructions, and thereby realize the essence of uddha-bhaktipurifying their

existence with all heartfelt determination, and attaining perfection in this very lifetime only by the Divine Grace of the previous cryas. The Reason Behind This Presentation We have endeavored to present this rare, valuable and heavy work as nicely as possible, with a specific purpose in mind. For the welfare of the assembled devotees, we have been considering that several of the offerings by Nectar Books to date have been translations of the exalted scriptures that describe something of the intimate moods and pastimes of the Divine Couple. As such topics are presented mainly for research and higher study purposes, we have been operating very cautiously so that these confidential literatures may not be taken cheaply. As neophyte devotees, we can honestly admit that we may not be qualified to enter into the transcendental mysteries of the Gosvms esoteric writings. Still, in serving these literatures to the best of our capacity, we find that Ka has been distributing them in greater capacity than we had anticipated. And now, in order to issue a healthy warning against possible misuse of the rasa-stra, we herein offer the poetic version of the authoritative voice of rla Bhaktisiddhnta Sarasvat hkura. Indeed, he is calling us all back to humbly acknowledging our many shortcomings, and thereby clearly points the way forward in our journey back to home, back to Godhead. Your Servant, Daaratha-suta dsa

Introduction
r r guru-gaurga-gndharvik-giridharebhyo nama jagate uccatara rer mnava-gaer madhye pra-laukika vivsa-rjye bhramaa koribr tinai patha che, th karma, jna o bhakti-nme prasiddha. baddha-daya jver

anitya bhoga-maya phala-prptir anuhnake karmamrga, navarat tyga koriy prdeika anitya phala tyga koriy nirbheda-brahmnusandhnake jna-mrga eva karma-jntta praktir atta sevya-vastu ker anukla anulanake bhakti-mrga bole. bhakti-mrge sdhana o sdhya-bhede sdhana, bhva o prema-bhaktir adhihna-traya dekhite poy jy. sdhya bhva-samuha o premake sdhana-jtya anulana jna korile je utpta upasthita hoy, sei asuvidhr hasta hoite unmukta haoyr nma anartha-nivtti. r-gaurgasundarer aprva parama-camatkra-may ll o sei llr parikara gosvm-gaer anuhndi ei prabandher karasthna. r r guru-gaurga-gndharvik-giridharebhyo nama obeisances unto r r Guru, Gaurga, Gndharvik and Giridhr; jagatein the world; uccatara rerof the higher class; mnava-gaer madhyeamongst the people; pra-laukikatranscendental; vivsa-rjyein the kingdom of belief; bhramaa koribrto wander; tinai patha che there are three paths; thin that; karma, jna o bhaktinmeby the name of karma, jna and bhakti; prasiddha are famous; baddha-daya jverof the souls in the boundup condition; anityatemporary; bhoga-mayafull of enjoyment; phala-prptirof the obtainment of fruits; anuhnaketo the process; karma-mrgathe path of fruitive activities; navaratthe tendency to be vanquished; tyga koriyrenouncing; prdeika provincial; anitya phalatemporary fruits; tyga koriy renouncing; nirbheda-brahma-anusandhnaketo the search for non-differentiated brahman; jna-mrgathe path of knowledge; evamand; karma-jna-atta transcending both karma and jna; praktir atta transcending matter; sevya-vastuthat which is worth serving; kerof Lord Ka; anuklafavorable; anulanaketo the cultivation; bhakti-mrga boleis called the path of devotion.

bhakti-mrgeon the path of devotion; sdhana o sdhyabhededistinguishing between devotional practice and the goal of devotion; sdhana, bhva o prema-bhaktirof practice, ecstatic emotion and pure love of God; adhihna-trayaestablishing these three; dekhite poy jyit is seen; sdhyathe goal; bhva-samuhathe collection of moods; oand; premaketo pure love; sdhana-jtyaarising from practice; anulana cultivating; jna korileacquiring knowledge; je utpta that trouble; upasthita hayawhich is situated; sei asuvidhr hasta hoitefrom the hand of this problem; unmukta haoyrof being freed; nmathe name; anarthanivttiis called anartha-nivtti (the elimination of obstacles); r-gaurga-sundarerof the beautiful r Gaurga; aprvaextraordinary; parama-camatkra-may llsupremely astonishing pastimes; oand; sei llr parikarathe associates of these pastimes; gosvm-gaer of the Gosvms; anuhna-diestablishing and so forth; ei prabandherof this writing; kara-sthnathe source; r siddhnta sarasvatsigned, r Bhaktisiddhnta Sarasvat. Amongst the higher classes of people in society, there are three main paths for traveling through the kingdom of various beliefs regarding transcendence. These are known as the paths of karma (performance of materially fruitive activity), jna (cultivation of transcendental knowledge), and bhakti (purely surrendered devotional service). First, the path of karma-mrga involves the arrangements for obtaining temporary worldly benefits, which are enjoyed by souls trapped in the bondage of the materially conditioned platform of life. Second, the jna-mrga involves renouncing impermanent material things as well as the impermanent distractions related to patriotic interests and such; one then searches after the undifferentiated spiritual reality of impersonal brahma. And the third path involves positive activity that is transcendental to karma, jna and matter altogetherit is the way of

cultivating actions favorable for serving the object most worthy of service, r Ka. This is called bhakti-mrga, the path of pure devotion. It is seen that there are three distinct developmental stages extending from sdhana (devotional practice) to sdhya (the goal of such worship); these are first the sdhana itself, then the awakening of bhva (ecstatic emotion) and finally prema-bhakti (eternal devotional service performed in pure love). While cultivating the aspects of knowledge relating to the goal of worship, as well as the varieties of ecstatic emotions and methods of pure loving service, troubles invariably arise. The process by which these unwanted impediments are removed is called anartha-nivtti. The conceptions expressed in the following poem are founded in the wonderful and supremely astonishing pastimes of r Gaurgasundara as well as in the opinions established by the Gosvms, who are the Lords eternal associates in these pastimes. prkta ceate bhi kabhu rasa haya n jaya prkta-rasa uddha-bhakta gya n prkta ceatematerial endeavors; bhiO brothers!; kabhuanytime; rasamellow; haya ncan never be; jayaof matter; prkta-rasamundane mellow; uddhabhaktaa pure devotee; gya nnever sings. 1) O brothers! No material efforts can ever produce the awakening of rasa, factual transcendental mellows. The pure devotee of the Lord never sings the glories of any mundane mellows that are born of the dull material world. prkta-rasera ik-bhik iye cya n rati bin jei rasa th guru deya n prkta-raseraof material mellows; ik-bhikbegging for instructions; iyethe disciples; cya ndoes not want; ratitranscendental loving attachment; binwithout;

jeiwhich; rasamellow; ththat; guruthe spiritual master; deya ndoes not give. 2) The true disciples never desire to ask their spiritual master for instructions regarding material mellows. The genuine spiritual master never gives his disciples any such material mellows, which are devoid of rati, transcendental loving attachment to the Lord. nma rasa dui vastu bhakta kabhu jne n nma rase bheda che, bhakta kabhu bole n nmathe holy name; rasaand mellow; dui vastutwo different things; bhaktathe devotee; kabhuanytime; jne ndoes not know; nmathe holy name; raseand rasa; bheda chethere is a difference; bhaktathe devotee; kabhuanytime; bole nnever says. 3) The Lords real devotee never knows any difference between the holy name of Ka and transcendental mellows. Therefore the devotee never says there is a difference between the holy name and the mellows of devotion. aha-mama bhva-sattve nma kabhu haya n bhoga-buddhi n chile aprkta haya n aha-mamaI and mine; bhva-sattvein the condition of this mood; nmathe holy name; kabhu anytime; haya ncan never be; bhoga-buddhithe enjoying mentality; n chilewithout giving up; aprkta spiritual; haya ncan never be. 4) The holy name is never revealed to one who is situated in the bodily concept of life and thinks in terms of I and mine. If one doesnt reject the enjoying mentality, the transcendental platform will never be attained. prkta jaera bhoge ka-sev haya n jaa-vastu kona-o kle aprkta haya n

prkta jaeraof mundane matter; bhogeby the enjoyment; ka-sevthe service of Ka; haya ncan never be; jaa-vastua material thing; kona-o kleat any time; aprktaspiritual; haya ncan never be. 5) Devotional service unto Lord Ka can never be performed by engaging in the mundane enjoyment of material sense-objects. Material things can never acquire the attributes of the transcendental at any time. jaa-satt vartamne cit kabhu haya n jaa-vastu cit haya bhakte kabhu bole n jaa-sattexisting in matter; vartamnein the presence; citspiritual consciousness; kabhuanytime; haya ncan never be; jaa-vastua material object; cit hayabecomes spiritually conscious; bhakteby the devotee; kabhu anytime; bole nnever says. 6) The transcendental consciousness of the spiritual world is never manifest in the mundane material condition. The devotee of the Lord never claims that any mundane object in this world is spiritually conscious. jaya viaya-bhoga bhakta kabhu kore n jaa-bhoga, ka-sevkabhu sama haya n jayamaterial; viaya-bhogaenjoyment of sense gratification; bhaktathe devotee; kabhuanytime; kore n does not do; jaa-bhogathe enjoyment of matter; kasevthe service of Ka; kabhuanytime; samathe same; haya ncan never be. 7) The true devotee never engages in activities of materialistic sense gratification. Material enjoyment and devotional service to Ka are never the same under any circumstances. nija-bhogya kme bhakta prema kabhu bole n rase agamaga acho iye guru bole n

nija-bhogyafit for ones personal enjoyment; kmein lust; bhaktathe devotee; premacalled pure love of Godhead; kabhuanytime; bole nnever says; rase agamaga achoYou are absorbed in mellows; iyeto the disciple; guruthe spiritual master; bole nnever says. 8) Selfish enjoyment of ones own senses in mundane lust is never called prema (love of Godhead) by the genuine devotee. A bonafide spiritual master never tells his disciple, You are absorbed in the mellows of divine rasa. rase agamaga mi kabhu guru bole n jaya rasera kath iye guru bole n rase agamaga miI am absorbed in mellows; kabhu anytime; guruthe spiritual master; bole nnever says; jaya raseraof material mellows; kathtalk; iyeto the disciple; guruthe spiritual master; bole nnever says. 9) The genuine spiritual master never claims, I am absorbed in the mellows of divine rasa. The guru never talks idly with his disciples on subjects of gross worldly mellows. jaa-rasa-gne kabhu reya keha labhe n kake prkta boli bhakta kabhu gya n jaa-rasa-gneby singing songs of material mellows; kabhuanytime; reyaultimate good; kehaanyone; labhe ncan attain; kakeLord Ka; prkta boli saying He is material; bhaktathe devotee; kabhu anytime; gya nnever sings. 10) By singing the glories of worldly relationships born of mundane mellows, no one has ever attained benefit in their spiritual life. The genuine devotee never proclaims that Lord Kas incarnation is mundane. nmake prkta boli ke jaa jne n ka-nma-rase bheda uddha-bhakta mne n

nmakethe holy name; prkta bolisaying it is material; keLord Ka; jaamatter; jne ndoes not know; ka-nma-rasebetween Kas holy names and mellows; bhedadifference; uddha-bhaktathe pure devotee; mne nnever considers. 11) The devotee never says that the holy name of Ka is material, for Ka cannot be known by means of matter. The pure devotee of the Lord never recognizes any difference between the holy name of Ka and pure rasa itself. nme-rase bheda che, guru ik deya n rasa lbha kori ee sdhana to haya n nme-rasebetween the holy name and devotional mellows; bheda chethere is a difference; guruthe spiritual master; ik deya nnever gives such instructions; rasa mellow; lbha korifirst attaining; eein conclusion; sdhanadevotional practice; tothen; haya ncan never be. 12) The bonafide spiritual master never teaches that there is a difference between the holy name of Ka and rasa. Even after attaining actual rasa, the regulative principles of devotional service are never concluded. ktrima panthya nme rasodaya haya n rasa hoite ka-nma vilomete haya n ktrima panthyaon the cheating path; nmein the holy name; rasa-udayathe awakening of mellows; haya ncan never be; rasamellow; hoitefrom; ka-nmathe holy name of Ka; vilometeby inversion; haya ncan never be. 13) By employing pretentious means, no one can ever make transcendental mellows appear in the holy name. The backwards conception that Kas name comes from rasa can never be true.

rasa hoite rati-raddh kakhana-i haya n raddh hoite rati ch bhgavata gya n rasamellow; hoitefrom; rati-raddhfaith built upon transcendental attachment; kakhana-iat any time; haya n can never be; raddh hoitefrom faith ; rati attachment; chwithout; bhgavatathe devotee or book Bhgavatam; gya nnever sings. 14) Rasa, devotional mellow, can never be first present and then develop into rati, transcendental attachment, or raddh, proper faith. The rmadBhgavatam (or the realized devotee) never sings any opinion other thanrati develops from raddh. rati yukta rasa ch uddha-bhakta bole n sdhanete rati rasa guru kabhu bole n ratiattachment; yuktaendowed with; rasamellow; chwithout; uddha-bhaktathe pure devotee; bole n never says; sdhanetein practicing devotional service; ratiattachment; rasamellow; guruthe spiritual master; kabhuanytime; bole nnever says. 15) The pure devotee of Ka never speaks of anything other than rasa, transcendental mellow, that is endowed with rati, loving attachment. The guru never claims that rati and rasa are present within the practice of preliminary devotion (sdhana bhakti). bhva-kle je avasth sdhangre bole n vaidh raddh sdhanete rgnug haya n bhva-kleat the time of awakening ecstatic emotions; je avasththat condition; sdhana-agrebefore the performance of regulated devotional practice; bole n never says; vaidhthat path of rules and regulations; raddhfaith; sdhanetein the performance; rgnug spontaneous devotion; haya ncan never be. 16) The awakening of transcendental emotional

ecstasies (bhva-bhakti) is never said to occur before the practice of regulated devotional service (sdhana-bhakti). The performance of regulated devotion with faith limited only to such beginning regulations (vaidh-raddh) can never give rise to spontaneous devotional service (rgnug-bhakti). bhvera akura hole vidhi ra thke n rgnug raddh mtre jta-rati haya n bhvera akurathe sprout of ecstasy; holebecoming; vidhiregulations; ra thke ndo not remain; rgnug spontaneous devotion; raddh mtreby mere faith; jtaratithe blooming of attachment; haya ncan never be. 17) When bhva, the ecstatic mood of divine love actually sprouts, then the need for following scriptural rules (vidhi) does not remain. Mere faith in spontaneous devotional service, however, does not produce the actual awakening of transcendental loving attachment (rati). ajta-ratite kabhu bhva-labdha bole n rgnug sdhakere jta-bhva bole n ajta-ratiteby unsprouted attachment; kabhuanytime; bhva-labdhahaving attained ecstatic emotion; bole n never says; rgnugfollowers of spontaneous devotion; sdhakerethe beginning practitioners; jta-bhvathe blooming of emotion; bole nnever says. 18) If transcendental attachment has not yet developed within the heart, a devotee is never said to have attained the stage of ecstatic bhva. The followers of spontaneous devotion (rgnugs) never say that neophyte students of devotion (sdhakas) have experienced the awakening of bhva. rgnug sdhakere labdha-rasa bole n rgnug sdhya-bhva rati ch haya n rgnugfollowers of spontaneous devotion; sdhakere

the beginning practitioners; labdha-rasahaving attained mellows; bole nnever says; rgnugfollowers of spontaneous devotion; sdhya-bhvathe emotions inherent in the goal; ratiattachment; chwithout; haya ncan never be. 19) Genuine devotees on the level of spontaneous devotional service never say that neophyte students of devotion have attained rasa. The pure emotions characteristic of the goal of spontaneous devotion are never attained without first experiencing the correct progressive development of spiritual attachment (rati). bhvkura-samgame vaidh bhakti thke n rucike ratira saha kabhu eka jne n bhva-akura-samgamethe budding of the sprout of ecstatic emotion; vaidh bhaktiregulated devotion; thke ndoes not remain; ruciketaste; ratira sahawith attachment; kabhuanytime; ekaone; jne ndo not know. 20) Only when the seed of intense divine emotion sprouts forth pure bhva, then there is no longer any need to adhere to scriptural rules and regulations (vaidh bhakti). One should never consider ruchi (the taste for devotional service) to be the same as rati (transcendental loving attachment in devotional service). rgnug bolile-i prpta-rasa jne n vidhi-odhya jane kabhu rgnug bole n rgnugspontaneous devotion; bolile-ionly by talking; prpta-rasathe attained mellow; jne ndo not know; vidhi-odhyawho should be purified by following regulations; janethe person; kabhuanytime; rgnug on the platform of spontaneous devotion; bole nnever says. 21) Divine rasa can never be factually attained

merely by talking of spontaneous devotion [by claiming I am a rgnug-bhakta.] A beginning student who should still be further purified by following the scriptural injunctions is never said to be on the level of performing spontaneous loving service unto the Lord. sdhanera prve keha bhvkura pya n jae raddh n chile rati kabhu haya n sdhanera prvebefore performing regulated devotion; kehaanybody; bhva-akurathe sprout of ecstatic emotions; pya nis never obtained; jaeof matter; raddhfaith; n chilenot giving up; ratiattachment; kabhuanytime; haya ncan never be. 22) No one can ever experience the sprouting of pure ecstatic emotions without first following the regulated injunctions of the scriptures. One who does not give up materialistic faith can never attain the stage of spiritual attachment in devotional service. jta-bhva n hoile rasika to haya n jaa-bhva n chile rasika to haya n jta-bhvathe awakening of emotion; n hoilenot happening; rasikarelisher; tothen; haya ncan never be; jaa-bhvamaterial emotion; n chilenot giving up; rasikarelisher; tothen; haya ncan never be. 23) If divine ecstatic emotions have not yet awakened, there is no possibility of one becoming a rasika, a true relisher of devotional mellows. If materialistic emotions are not entirely rejected, one can never become a true rasika. mla-dhana rasa-lbha rati-vin haya n gche n uhite kdi vka-mle pya n mla-dhanathe original treasure; rasa-lbhathe attainment of mellows; rati-vinwithout attachment; haya ncan never be; gche n uhitenot climbing on the

branch; kdi vka-mleclusters of the trees fruits; pya nare never obtained. 24) Without first developing pure attachment (rati), the attainment of devotional mellows (the greatest wealth) can never be possible. Without first climbing the branch of a tree, the fruits can never be reached. sdhane anartha che, rasodaya haya n bhva-kle nma-gne chala-rasa haya n sdhanein devotional practice; anarthaunwanted obstacles; chethere are; rasa-udayathe arising of mellows; haya ncan never be; bhvaemotion; kleat the time; nma-gneby the singing of the holy names; chala-rasathe mood of cheating; haya ncan never be. 25) If one still has unwanted material impediments (anarthas) present in their performance of devotional service (sdhana), then rasa can never truly awaken. When the holy name of the Lord is chanted from the platform of pure ecstatic emotions (bhva), then the cheating mood born of pretentious devotional mellows can never be present. siddhnta vihna hoile ke citta lge n sambandha-hnera kabhu abhideya haya n siddhnta vihnabereft of truthful conclusions; hoile being; kefor Lord Ka; cittathe heart; lge nis not fixed; sambandha-hneraof one bereft of a relationship; kabhuanytime; abhideyaactivities performed in relationship; haya ncan never be. 26) Without knowledge of transcendental truth (siddhnta), no ones heart can ever be spiritually attuned with Lord Ka. If one lacks knowledge of his relationship with Ka (sambandha), then the proper execution of devotional service in relationship to Him (abidheya) is impossible. sambandha-vihna jana prayojana pya n

ku-siddhnte vyasta jana ka-sev kore n sambandha-vihnabereft of relationship; janaa person; prayojanathe ultimate goal of life; pya nis never obtained; ku-siddhnteby faulty conclusions; vyasta perplexed; janaa person; ka-sevthe service of Lord Ka; kore ndoes not do. 27) One who lacks knowledge of sambandha, the relationship between Ka and the living entities, can never attain prayojana, the supreme goal of life [namely pure love of Godhead, Ka-prema.] One who is distracted by bogus philosophical conclusions about devotional service (ku-siddhnta) is not performing actual devotional service to r Ka. siddhnta-alasa jana anartha to che n jae ka bhrama kori ka-sev kore n siddhnta-alasalazy in philosophical truth; janaa person; anarthaobstacles; tothen; che ncannot give up; jaein matter; ka bhrama korimistaking Lord Ka; ka-sevthe service of Ka; kore ncan never do. 28) One who is lazy in properly understanding the Vaiava philosophical conclusions can never become free from anarthas, the unwanted bad habits and philosophical misconceptions that impede devotional service. One who mistakes Ka as belonging to the material plane can never render actual service to the Lord. ka-nme bhakta kabhu jaa-buddhi kore n anartha n gele nme rpa dekh deya n ka-nmefor the holy name of Lord Ka; bhaktathe devotee; kabhuanytime; jaa-buddhimaterial intelligence; kore ndoes not do; anarthaobstacles; n gelenot going away; nmeby chanting the holy name; rpathe form of the Lord; dekh deya nis not given a glimpse.

29) The genuine devotee never maintains materialistic conceptions about the holy name of Ka. If the deviations that impede devotional service (anarthas) have not been expelled, then the chanting of the holy name will never reveal the beautiful form of the Lord. anartha n gele nme gua bujh jaya n anartha n gele nme ka-sev haya n anarthaobstacles; n gelenot going away; nmeby chanting the holy names; guathe transcendental qualities of the Lord; bujh jaya ncannot be understood; anartha obstacles; n gelenot going away; nmeby chanting the holy names; ka-sevthe service of Ka; haya n can never be. 30) As long as anarthas remain, then the chanting of the holy name will never produce an understanding of the transcendental qualities of the Lord. As long as anarthas remain, then the chanting of the holy name will never factually engage one in Kas service. rpa-gua-ll-sphrti nma ch haya n rpa-gua-ll hoite ka-nma haya n rpa-gua-ll-sphrtirevelation of the Lords form, qualities and pastimes; nma chwithout the holy name; haya ncan never be; rpa-gua-ll hoitefrom the Lords form, qualities and pastimes; ka-nmathe holy name of Ka; haya ncan never be. 31) Revelations of the Lords transcendental form, qualities, and pastimes are never manifest in the absence of His holy name. The holy name of Ka is never separated from His transcendental form, qualities or pastimes. rpa hoite nma-sphrti, guru kabhu bole n gua hoite nma-sphrti, guru kabhu bole n rpa hoitefrom the Lords form; nmathe holy name;

sphrtirevelation; guruthe spiritual master; kabhu anytime; bole nnever says; gua hoitefrom His qualities; nmathe holy name; sphrtirevelation; guru the spiritual master; kabhuanytime; bole nnever says. 32) The genuine spiritual master never asserts that the revelation of the Lords holy name is separate from His form. The genuine spiritual master never claims that the revelation of the Lords holy name is separate from His qualities. ll hoite nma-sphrti, rpnug bole n nma-nm dui vastu, rpnug bole n ll hoitefrom the Lords pastimes; nmathe holy name; sphrtirevelation; rpnugfollower of Rpa Gosvm; bole nnever says; nma-nmthe holy name and He Who is named; dui vastutwo separate things; rpnug follower of Rpa Gosvm; bole nnever says. 33) The true followers of rla Rpa Gosvm (rpnugs) never claim that the revelation of the Lords holy name is separate from His pastimes. The rpnugs never teach that the holy name of Ka and Ka Himself are two separate things. rasa ge, rati pche, rpnug bole n rasa ge, raddh pche, guru kabhu bole n rasamellow; gebeforehand;, ratiattachment; pche afterward; rpnugfollower of Rpa Gosvm; bole n never says; rasamellow; gebeforehand; raddhfaith; pcheafterward; guruthe spiritual master; kabhu anytime; bole nnever says. 34) The true followers of rla Rpa Gosvm never say that the stage of realizing transcendental mellows (rasa) precedes the development of loving devotional attachment (rati). The bonafide spiritual master will never profess that the realization of such mellows precedes the development of pure faith (raddh).

rati ge, raddh pche, rpnug bole n krama patha chi siddhi rpnug bole n ratiattachment; gebeforehand;, raddhfaith; pche afterward; rpnugfollower of Rpa Gosvm; bole n never says; krama patha chineglecting the proper successive order; siddhiperfection; rpnugfollower of Rpa Gosvm; bole nnever says. 35) The followers of rla Rpa Gosvm never preach that transcendental attachment is reached before one develops pure faith. The rpnugs never teach that the perfection of devotion (siddhi) can be reached by abandoning the consecutive order of developmental stages on the path. mahjana-patha chi navya-pathe dhya n apardha-saha nma kakhana-i haya n mahjana-pathathe path shown by the great souls; chirenouncing; navya-patheon a new path; dhya n do not run; apardha-sahawith offenses; nmathe holy name; kakhana-iat any time; haya ncan never be. 36) The followers of rla Rpa Gosvm never leave the path of the great devotees (mahjanas) and run to pursue a new path. One who commits offenses can never realize the holy name of Ka at any time. nme prktrtha-buddhi bhakta kabhu haya n apardha-yukta nma bhakta kabhu laya n nmein the holy name; prkta-artha-buddhimentality of material interpretation; bhaktathe devotee; kabhu anytime; haya ncan not be; apardha-yuktainvested with offenses; nmathe holy name; bhaktathe devotee; kabhuanytime; laya ndoes not take. 37) The Lords devotee never interprets the holy name with any mundane, materialistic conception. The devotee never chants the holy name of the Lord in an offensive manner.

nmete prkta-buddhi rpnug kore n ka-rpe jaa-buddhi rpnug kore n nmetein the holy name; prkta-buddhimundane mentality; rpnugfollower of Rpa Gosvm; kore n does not do; ka-rpein Kas form; jaa-buddhi material intelligence; rpnugfollower of Rpa Gosvm; kore ndoes not do. 38) The followers of rla Rpa Gosvm never ascribe material qualities to the holy name by means of mundane intelligence. The followers of rla Rpa Gosvm never consider the Lords transcendental form as material because they dont possess materialistic mentality. ka-gue jaa-buddhi rpnug kore n parikara-vaiiyake prkta to jne n ka-guein Kas qualities; jaa-buddhimundane intelligence; rpnugfollower of Rpa Gosvm; kore n does not do; parikara-vaiiyakethe characteristics of the Lords associates; prktamaterial; tocertainly; jne ndo not know. 39) The followers of rla Rpa Gosvm never analyze the Supreme Lords qualities with material intelligence. The followers of rla Rpa Gosvm never consider the characteristics of the Lords associates and paraphernalia to be mundane. ka-ll jaa-tulya rpnug bole n ketara bhogya-vastu ka kabhu haya n ka-llthe pastimes of Ka; jaa-tulyaequal to matter; rpnugfollower of Rpa Gosvm; bole n never says; ka-taralower than Ka; bhogya-vastu item for enjoyment; kaLord Ka; kabhuanytime; haya ncan never be. 40) The followers of rla Rpa Gosvm never equate the Lords transcendental pastimes with

materialistic activities. Lord Ka never becomes a mere object of sense gratification that is lower in quality than Himself. jaake anartha ch ra kichu mne n jasakti-bae rase ka-jna kore n jaakematter; anarthaobstacles; chgiving up; ra kichuanything more; mne ndo not consider; jaasakti-baeunder the sway of attachment to matter; rase by the mellow; ka-jnaknowledge of Ka; kore n does not do. 41) One should never consider other than the following: Everything made of matter is an anartha and should be rejected. Transcendental knowledge of Lord Ka can never be obtained through any mellow that is controlled by attachment to matter. ka-nma, ka-rpakabhu jaa bole n ka-gua, ka-llkabhu jaa bole n ka-nma, ka-rpathe holy name of Ka and the formof Ka; kabhuanytime; jaamaterial; bole n never says; ka-gua, ka-llthe qualities of Ka and the pastimes of Ka; kabhuanytime; jaamaterial; bole nnever says. 42) One should never say that Ka's holy name or transcendental form are mundane. One should never say that Kas divine qualities or sublime pastimes are mundane. jaa-rpa anarthete ka-bhrama kore n ka-nma-rpa-gue jaa-buddhi kore n jaa-rpamaterial form; anarthetein the impediment; ka-bhramamistaking for Lord Ka; kore ndoes not do; ka-nmathe holy name of Ka; rpaHis form; gueand His quality; jaa-buddhimundane intelligence; kore ndoes not do.

43) One should never become bewildered by the anartha of material bodies and mistake Lord Kas form to also be a material body. One should never try to analyze the Lords divine names, forms, and qualities with materialistic intelligence. nma-rpa-gua-ll jaa boli mne n jaa-nma-rpa-gue ka kabhu bole n nma-rpa-gua-llKas name, form, qualities and pastimes; jaamaterial; bolisaying; mne nnever consider; jaa-nma-rpa-gueof material name, form or quality; kaLord Ka; kabhuanytime; bole n never says. 44) One should never consider any of Kas transcendental names, forms, qualities or pastimes to be mundane. Similarly, one should never claim that any material names, forms or qualities could be Kas . jaa-nya aprkta nma ch bole n jaa-nya aprkta rpa ch dekhe n jaa-nyafree from matter; aprktatranscendental; nmathe holy name; chother than; bole nnever says; jaa-nyafree from matter; aprkta transcendental; rpaform; chother than; dekhe n do not see. 45) Other than the pure transcendental names of Ka, which are completely free from all material contact, nothing else should be spoken. Other than the pure transcendental forms of Ka, which are completely free from all material contact, nothing else should be seen. jaa-nya aprkta gua ch une n jaa-nya aprkta ll ch seve n jaa-nyafree from matter; aprktatranscendental; guaquality; chother than; une ndo not hear;

jaa-nyafree from matter; aprktatranscendental; llpastimes; chother than; seve ndo not serve. 46) Other than the pure transcendental qualities of Ka, which are completely free from all material contact, nothing else should be heard. Other than the pure transcendental pastimes of Ka, which are completely free from all material contact, nothing else should be served. anartha thkra kle jaa-rpe maje n anartha thkra kle jaa-gue mie n anarthaobstacles; thkra kleat the time of remaining; jaa-rpewith material form; maje nshould not be charmed; anarthaobstacles; thkra kleat the time of remaining; jaa-guewith material qualities; mie n should not be mixed. 47) While still contaminated with anarthas, the bad habits and philosophical misconceptions that impede devotion, one should never become charmed by mundane forms. As long as these impediments remain, one should never mix [their devotional service] with the impurity of mundane qualities. anartha thkra kle jaa-ll bhoge n anartha thkra kle uddha-nma che n anarthaobstacles; thkra kleat the time of remaining; jaa-llmundane pastimes; bhoge nshould not enjoy; anarthaobstacles; thkra kleat the time of remaining; uddha-nmathe pure holy name; che nshould not be rejected. 48) While still contaminated with anarthas, one should never try to enjoy materialistic pastimes. As long as these impediments remain, one should never give up trying to purely chant the holy name of Ka. anartha thkra kle rasa-gna kore n

anartha thkra kle siddhi-labdha bole n anarthaobstacles; thkra kleat the time of remaining; rasa-gnasongs of the Lords mellows; kore nshould not do; anarthaobstacles; thkra kleat the time of remaining; siddhi-labdhaattained perfection; bole n never says. 49) While still contaminated with anarthas, one should never sing songs glorifying transcendental mellows. As long as these impediments remain, one should never state that siddhi has been attained. anartha thkra kle ll-gna kore n anartha-nivtti-kle nma jaa bole n anarthaobstacles; thkra kleat the time of remaining; ll-gnasongs of the Lords pastimes; kore nshould not do; anartha-nivtti-kleat the time of vanquishing the impediments; nmathe holy name; jaamundane; bole nnever says. 50) While still contaminated with anarthas, one should never sing songs about the Lords confidential pastimes. After these impediments are purified (anartha-nivtti), one never speaks of the holy name of Ka as if it were a mundane sound vibration. anartha-nivtti-kle rpe jaa dekhe n anartha-nivtti-kle gue jaa bujhe n anartha-nivtti-kleat the time of removing obstacles; rpethe form of the Lord; jaaas material; dekhe n does not see; anartha-nivtti-kleat the time of removing obstacles; guethe Lords qualities; jaaas material; bujhe ndoes not understand. 51) After the anarthas are removed, material attributes are no longer seen in the transcendental forms of Ka. When such impediments are removed, material attributes are no longer perceived in His pure qualities.

anartha-nivtti-kle jaa ll seve n rpnug guru-deva iya-his kore n anartha-nivtti-kleat the time of removing obstacles; jaa material; llpastimes; seve ndoes not serve; rpnugfollower of Rpa Gosvm; guru-devaspiritual master; iyato the disciple; hisharm; kore ndoes not do. 52) After the unwanted impediments are removed, one never serves mundane pastimes. The true spiritual masters in the line of rla Rpa Gosvm, who are known as rpnug guru-deva, never abuse their own disciples in any way. guru tyaji jae kabhu bhakta kore n mahjana-pathe doa kabhu guru deya n guru tyajirejecting the spiritual master; jae aspirations for material enjoyment; kabhuanytime; bhakta the devotee; kore ndoes not do; mahjana-pathewith the path of the great souls; doafaults; kabhuanytime; guruthe spiritual master; deya nnever gives. 53) The true disciple never rejects the spiritual master because of their own desires for material enjoyment. The genuine spiritual master never finds fault with the devotional path shown by the great devotees (mahjanas). guru-mahjana-vkye bheda kabhu haya n sdhanera pathe k sad-guru deya n guru-mahjana-vkyein the statements of the spiritual masters and the great souls; bhedadifference; kabhu anytime; haya ncan never be; sdhanera patheon the path of practicing devotion; kthorn; sad-guruthe bonafide spiritual master; deya ndoes not put. 54) There can never be any difference between the explanations of the bonafide spiritual master and the teachings of the great devotees (mahjanas). The

pure spiritual master never puts thorn-like deterrents on the path of ones execution of practical devotional service (sdhana). adhikra avicra rpnug kore n anartha-anvita dse rasa-ik deya n adhikraqualification; avicrawithout considering; rpnugfollower of Rpa Gosvm; kore ndoes not do; anartha-anvitainfested with obstacles; dseto the servant; rasa-ikinstructions concerning mellows; deya ndoes not give. 55) The followers of rla Rpa Gosvm are never neglectful in assessing anyones spiritual qualifications. The followers of rla Rpa Gosvm never instruct a servant who is engrossed in material impediments about the science of intimate devotional mellows. bhgavata padya boli ku-vykhy to kore n loka-sagrahera tare krama-patha che n bhgavata padyaverses of the rmad-Bhgavatam; bolireciting; ku-vykhyfalse explanation; tocertainly; kore ndoes not do; loka-sagrahera tarefor collecting followers; krama-pathathe systematic approach; che n do not reject. 56) The true devotees of the Lord never recite the verses of rmad-Bhgavatam and offer bogus interpretations. For the sake of attracting larger numbers of followers, true devotees never abandon the correct systematic practices of devotional service. n uhiy vkopari phala dhari ne n rpnug krama-patha vilopa to kore n n uhiynot climbing; vka-upariupon the tree; phala dharigrasping the fruit; ne ndo not tug; rpnug follower of Rpa Gosvm; krama-pathathe systematic

path; vilopaabolish; tocertainly; kore ndoes not do. 57) One should never climb into a tree, grasp the unripe fruits and forcibly pull them off. Similarly, the followers of rla Rpa Gosvm never abolish the initial systematic process of devotional service. anarthake artha boli ku-pathete laya n prkta-sahaja-mata aprkta bole n anarthakethe obstacles; artha bolicalling them useful; ku-patheteon the false path; laya ndoes not accept; prkta-sahaja-matathe mentality of the cheap materialistic imitators; aprktatranscendental; bole n never says. 58) One should never mistakenly call material obstacles useful for devotional service, thereby following the wrong path. One should never say that the mundane opinions of the prkta-sahajiys (cheap materialistic impostors) are aprkta (transcendental). anartha n gele iye jta-rati bole n anartha-viia iye rasa-tattva bole n anarthaobstacles; n gelenot going away; iyeto the disciple; jta-ratithe blossoming of attachment; bole n never says; anartha-viiainfested with impediments; iyeto the disciple; rasa-tattvatruths about mellows; bole nnever says. 59) The disciple is never said to have developed deep devotional attachment (rati) as long as impediments (anarthas) are not removed. The disciple who is still contaminated with these impediments is never taught the science of intimate devotional mellows (rasatattva). aakta komala-raddhe rasa-kath bole n anadhikrre rase adhikra deya n

aaktaweak; komala-raddhewith soft faith; rasa-kath talks about mellows; bole nnever says; anadhikrre unto one who is not qualified; rase adhikrathe qualification for mellows; deya nis not given. 60) A devotee should never speak on the topics of devotional mellows to one who has weak, pliable faith. A devotee should never attempt to bestow the qualification for rasa upon one who is unqualified to receive it. vaidha-bhakta-jane kabhu rgnug jne n komala-raddhake kabhu rasika to jne n vaidha-bhakta-janedevotees practicing devotional rules and regulations; kabhuanytime; rgnugspontaneous devotion; jne ndo not know; komala-raddhakethose with weak faith; kabhuanytime; rasikarelisher; to certainly; jne ndo not know. 61) Devotees who are still on the platform of following regulated scriptural injunctions (vaidhabhaktas) cannot yet understand anything about the exalted stage of the rgnugs, practitioners of spontaneous devotional service. Those who possess weak faith cannot yet understand the realm of the rasikas, relishers of pure transcendental mellows. svalpa-raddha-jane kabhu jta-rati mne n svalpa-raddha-jane rasa upadea kore n svalpa-raddha-janethose with little faith; kabhuanytime; jta-ratithe awakening of attachment; mne nare not considered; svalpa-raddha-janethose with little faith; rasa upadeainstructions about mellows; kore ndoes not do. 62) Those who possess little faith are never recognized as being highly developed in loving devotional attachment. Those who possess little faith are never to be instructed in topics concerning transcendental mellows.

jta-rati praua-raddha-saga tyga kore n komala-raddhere kabhu rasa diy seve n jta-ratiawakened attachment; praua-raddha-saga association of those with elevated faith; tygarenunciation; kore ndoes not do; komala-raddhereunto those with little faith; kabhuanytime; rasamellow; diygiving; seve ndo not serve. 63) When spiritual attachment (rati) is manifest, one never leaves the company of those endowed with advanced faith. If immature devotees with pliable faith are presented with a devotional mellow, they will never be able to properly serve it. kera sevana lgi jaa-rase mie n rasodaye kona jve iya-buddhi kore n kera sevanathe service of Ka; lgifor; jaa-rase with mundane mellows; mie ndoes not mix; rasa-udaye upon the awakening of mellows; kona jveunto any soul; iya-buddhithe mentality of having disciples; kore n does not do. 64) One should never mix their activities with the contaminated moods of materialistic mellows for the purpose of service of Ka. After rasa has factually awakened, one never indulges in the mentality of regarding any other soul as a disciple. rasika-bhakata-rja kabhu iya kore n rasika-janera iya ei bhva che n rasika-bhakata-rjaa king amongst the relisher-devotees; kabhuanytime; iyadisciples; kore ndoes not do; rasika-janeraof the relisher-devotee; iyadisciple; ei bhvathis mood; che ndoes not give up. 65) The highest devotee, who is like a king among the rasikas expert in relishing devotional mellows, never thinks that he has disciples. The students of such a rasika, however, never give up the mood of being the

disciples of this exalted devotee. sdhana chile bhva udaya to haya n rgnug jnile-i sdhana to che n sdhana chilegiving up regulative devotion; bhva emotion; udayaawakening; tocertainly; haya ncan never be; rgnugspontaneous devotion; jnile-ieven though knowing; sdhanaregulated devotion; to certainly; che ndoes not renounce. 66) If the preliminary practices of devotional service (sdhana) are neglected, then the awakening of ecstatic emotions (bhva) can never occur. Even one who has attained realization of spontaneous devotional service (rgnug-bhakti) should never give up practicing the regulative principles of devotional service. bhva n hoile kabhu rasodaya haya n ge rasodaya, pare ratyudaya haya n bhvaecstatic emotion; n hoileupon not arising; kabhu anytime; rasa-udayathe arising of mellows; haya ncan never be; gebeforehand; rasa-udayathe arising of mellows; pareafterward; rati-udayathe arising of attachment; haya ncan never be. 67) Without first experiencing bhva, the ecstatic emotions of divine love, rasa can never arise. The realization of rasa never occurs before the development of rati, spiritual attachment. ge ratyudaya, pare raddhodaya haya n rasbhia labhi pare sdhana to haya n gebeforehand; rati-udayathe awakening of attachment; pareafterward; raddh-udayathe awakening of faith; haya ncan never be; rasa-abhiamellow-soaked; labhiattaining; pareafterwards; sdhanaregulative devotion; tocertainly; haya ncan never be.

68) One should never think that rati is awakened first, then raddh develops later. After one attains the state of being thoroughly soaked with rasa, then the need for practicing sdhana vanishes. smagrra amilane sthy-bhva haya n sthyi-bhva-vyatireke rase sthiti haya n smagrraof the various elements [namely, the gradually developing stages of raddh, then sdhu-saga, bhajanakriya, anartha-nivtti, etc.]; amilanewithout combining; sthyi-bhvapermanent relationship [one of the five eternal mellows of nta, dsya, sakhya, vtsalya, and madhura]; haya ncan never be; sthy-bhva-vyatireke in the absence of sthy-bhva; rasein mellows; sthiti situation; haya ncan never be. 69) In the absence of the necessary constituent elements of the bhakti process (such as anarthanivrtti, nih, ruci, etc.), one can never become fixed up in their own eternal sthy-bhva (one of the five principal mellows). In the absence of sthybhva and its necessary elements, one can never become situated in their eternal rasa. bhoge mana, jae raddh cit praka kore n nme raddh n hoile jaa-buddhi che n bhogein enjoyment; manawith the mind; jaein matter; raddhfaith; citspiritual consciousness; praka manifestation; kore ndoes not do; nmein the holy name; raddhfaith; n hoilewithout coming about; jaabuddhimundane mentality; che ndoes not give up. 70) Those whose minds are absorbed in the spirit of enjoyment of matter, and who possess materialistic faith, can never experience the revelation of pure spiritual consciousness. Without absolute faith in the Lords holy name, ones mundane mentality can never be cast off. jaa-buddhi n chile nma kp kore n

nma kp n korile ll un jya n jaa-buddhimundane mentality; n chilenot giving up; nmathe holy name; kpmercy; kore ndoes not do; nmathe holy name; kpmercy; n korilenot doing; llKas pastimes; un jya nshould not be heard. 71) One who is reluctant to give up their materialistic mentality will never receive the mercy of the pure holy name of Lord Ka. Without first receiving the mercy of the holy name, one should never listen to recitations of Kas confidential pastimes. nmake jnile jaa, kma dra haya n rpake mnile jaa, kma dra haya n nmakethe holy name; jnile jaaunderstands to be material; kmalust; dravanquished; haya ncan never be; rpakeKas eternal form; mnile jaaconsiders as material; kmalust; dravanquished; haya ncan never be. 72) One who thinks that the holy name of Ka is mundane can never become free from lust. One who thinks that the transcendental form of Ka is mundane can never become free from lust. guake bujhile jaa, kma dra haya n llke purile jae, kma dra haya n guakethe Lords qualities; bujhile jaaunderstands as material; kmalust; dravanquished; haya ncan never be; llkethe Lords pastimes; purile jaefilled with matter; kmalust; dravanquished; haya ncan never be. 73) One who thinks that the divine qualities of Ka are mundane can never become free from lust. One who thinks that the eternal pastimes of Ka are mundane can never become free from lust. nme jaa-vyavadhne rpodaya haya n

nme jaa-vyavadhne guodaya haya n nmeby chanting the holy name; jaa-vyavadhneby the intervention of matter; rpa-udayathe arising of Kas form; haya ncan never be; nmeby chanting the holy name; jaa-vyavadhneby the intervention of matter; gua-udayathe arising of Kas qualities; haya ncan never be; jaa-bhoga-vyavadhneby the intervention of trying to enjoy matter; ll-udayathe arising of Kas pastimes; haya ncan never be. 74) If ones consciousness is blocked by material conceptions, then Kas pure transcendental form can never be realized by chanting the holy name. If ones consciousness is blocked by material conceptions, then Kas pure transcendental qualities can never be realized by chanting the holy name. apardha-vyavadhne rasa-lbha haya n apardha-vyavadhne nma kabhu haya n apardha-vyavadhneby the intervention of offenses; rasa-lbhathe attainment of mellows; haya ncan never be; apardha-vyavadhneby the intervention of offenses; nmathe holy name; kabhuanytime; haya ncan never be. 75) Due to the blockage of offenses (apardha), one can never attain the flow of pure transcendental mellows. Due to the blockage of offenses, one can never experience the pure holy name of the Lord. vyavahita ll-gne kma dra haya n apardha-vyavadhne siddha-deha pya n vyavahitacovered; ll-gneby singing of the Lords pastimes; kmalust; dravanquished; haya ncan never be; apardha-vyavadhneby the intervention of matter; siddha-dehathe perfect spiritual body; pya nis never obtained.

76) One who is covered by offenses may sing the pastimes of the Lord, but this will never do away with the lust burning in his heart. By the blockage of offenses, ones eternal spiritual body (siddha-deha) will never be attained. sevopakaraa kare n unile haya n jaopakaraa dehe ll on jaya n sev-upakaraathe ingredients of service; karein the ear; n unilenot hearing; haya ncan never be; jaaupakaraathe ingredients of matter; dehein the body; llthe pastimes of the Lord; on jaya ndoes not hear. 77) If one does not hear the proper details of the devotional science [from the disciplic succession], then genuine service to the Lord can never be performed. One absorbed in the various material ingredients of the bodily concept of life will never be able to hear of the Lords transcendental pastimes. sevya unmkha hale jaa-kath haya n natuv cin-maya kath kabhu ruta haya n sevyafor devotional service; unmkha halebeing enthusiastic; jaa-kathmundane talks; haya ncan never be; natuvotherwise; cit-maya kath transcendental talks; kabhuanytime; rutaheard; haya ncan never be. 78) When one is enthusiastic for constantly rendering unalloyed devotional service, there is never any possibility for becoming distracted by idle talks related to the mundane world. Otherwise, if one is not enthusiastic, then confidential topics about the all-conscious spiritual world should never be heard. Thus Ends Prkta-Rasa ata-Di, A Hundred Warnings Against Mundane Mellows by rla Bhaktisiddhnta Sarasvat Gosvm Prabhupda