Upadeśāmṛta

With the Upadeśāmṛta songs by Śrīla Bhaktivinoda Ṭhākura and Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda

śrīla bhaktivinoda kṛta bhāṣya

guru-kṛpā bale labhi’ sambandha-vijñāna
kṛtī jīva hayena bhajane ĵatnavān (1)

By the strength of śrī guru's mercy, having attained the realization of one's relationship [with the Lord], the pious soul becomes diligent in bhajana.

sei jīve śrī-rūpa-gosvāmī-mahodaya
‘upadeśāmṛte’ dhanya karena niścaya (2)

To that soul, the great Śrī Rūpa Gosvāmī certainly imparts blessings through Śrī Upadeśāmṛta.

gṛhī gṛha-tyāgī bhede dvi-prakāra jane
upadeśa-bheda vicāribe vijña-gaṇe (3)

The wise carefully deliberate upon the distinct instructions meant for two types of people: the householder and the renunciant.

gṛhī-prati ei saba upadeśa haya
gṛha-tyāgī-prati ihā parākāṣṭhāmaya (4)

All these instructions are meant for the householder. For the renunciant, they represent the ultimate standard.

vākya-vega, mano-vega, krodha-vega, āra
jihvā-vega, udara-upastha-vega chāra (5)

The urge of speech, the agitation of the mind, the onset of anger, the vehemence of the tongue, and the urges of the belly and genitals are abominable.

ei chaya vega sahi’ kṛṣṇa-nāmāśraye
jagat śāsite pāre parājiyā bhaye (6)

Enduring these six urges while taking shelter of kṛṣṇa-nāma, one can instruct the world, having conquered fear.

kevala śaraṇāgati kṛṣṇa-bhakti-maya
bhakti-pratikūla-tyāga tā’ra aṅga haya (7)

Exclusive surrender is full of kṛṣṇa-bhakti. Giving up that which is unfavorable to bhakti is an integral part of it.

chaya vega sahi’ ĵukta-vairāgya-āśraye
nāme aparādha-śūnya ha·ibe nirbhaye (8)

Tolerating these six urges while taking shelter of appropriate renunciation (yukta-vairāgya), one will fearlessly become devoid of offenses to the holy name.

śrīla sarasvatī ṭhākura kṛta bhāṣya

kṛṣṇera kathā—vāg-vega tā’ra nāma
kāmera atṛpte krodha-vega mano-dhāma (1)

Speaking matters other than Kṛṣṇa—that is called the urge of speech. The mental domain becomes agitated by anger when material lust is unsatisfied.

susvādu-bhojana-śīla jihvā-vega-dāsa
atirikta bhoktā ĵei udarete āśa (2)

One who is habituated to eating very palatable food is a servant to the urge of the tongue. One who hopes to eat excessively is subjected to the urge of the belly.

ĵoṣite bhṛtya straiṇa kāmera kiṅkara
upastha-vegera vaśe kandarpa-tatpara (3)

One who is a servant to women is a submissive slave to lust. One controlled by the urge of the genitals is dedicated to Cupid.

ei chaya vega ĵā’ra vaśe sadā raya
se jana gosvāmī, kare pṛthivī vijaya (4)

That person who always keeps these six urges under control is a gosvāmī; he conquers the Earth.

anuvṛtti

[śrīla bhaktisiddhānta sarasvatī praṇīta]

dayānidhi gaurahari, kali-jīve dayā kari’,
‘śikṣāṣṭake’ śikhāilo dharma
tā̃hāra śrī-mukha ha’te, ĵā śikhilo bhālo-mate,
prabhu rūpa jāni’ sei marma (1)

Bestowing mercy upon the souls of Kali-yuga, the ocean of mercy, Gaurahari, taught the principles of dharma through the Śikṣāṣṭaka. Knowing the essence of what was properly learned from His divine mouth, Prabhu Rūpa [instructed us].

jīvera kalyāṇa-khani, gaura-bhakta kaṇṭhahāra,

grantha-ratna sarale likhilo

prema-ratna-mahā-maṇi, ‘upadeśāmṛta’ sāra,

rūpānuge rūpa nije dilo (2)

A mine of auspiciousness for the jīvas and a necklace for the devotees of Gaura, he straightforwardly wrote this jewel of a book. The essence of this great jewel of divine love is Śrī Upadeśāmṛta, which Rūpa himself gave to the followers of Rūpa [rūpānugas].

kālpanika navya-mata, nāma vā karibo kata,

bhakti-pathe ĵā’re bale bhelo

māyāvādī kṛṣṇa tyaji’, mukhe śudhu gorā bhaji’,

bhogera vilāse bindhi’ śela (3)

How many imaginary modern philosophies shall I name? They masquerade as the path of bhakti. Abandoning Kṛṣṇa, the Māyāvādīs merely worship Gorā with their mouths, while being pierced by the spear of enjoying worldly pleasures.

kleśa pāya avirata, jaḓa-kāme ha’ye hata,

‘upadeśāmṛte’ māne ĵama

śraddhā kari’ pāṭha kari’, lābha kare gaurahari,

jāne rūpa-pada vinā bhrama (4)

Destroyed by mundane lust, they constantly experience distress and consider Upadeśāmṛta to be Yamarāja. Those who read it with faith attain Gaurahari, knowing the feet of Rūpa without delusion.

rūpānuga-jana-pada, labhibāre susampada,

rūpānuga-jana-prīti tare

rūpa-upadeśāmṛta, śuddha-hari-janādṛta,

ayogyeo samāśraya kare (5)

To attain the supreme wealth of the shelter of the rūpānugas, and for the sake of love for the rūpānugas, even an unqualified person takes complete shelter of Rūpa’s Upadeśāmṛta, which is adored by the pure devotees of Hari.

gaura-kiśora prabhu, bhakativinoda vibhu,

śuddha-bhakti ĵei pracārilo

sei śuddha-bhakti-sūcī, baddha-jīva ĵā’he śuci,

pāibāra tare eka tilo (6)

That pure bhakti which Gaura-kiśora Prabhu and the great Bhaktivinoda preached—that standard of pure bhakti by which the bound soul becomes purified—one should seek to attain even a sesame seed of it.

rūpānuga-pūjya-varā, śrī-vārṣabhānavī harā,

tā̃hāra dayita-dāsa-dāsa

rūpānuga-sevā āśa, śrī-vraja-pattane vāsa,

‘anuvṛtti’ karilo prakāśa (7)

The supreme object of worship for the rūpānugas is she who stole the heart of Śrī Kṛṣṇa, the daughter of Vṛṣabhānu. Desiring the service of the rūpānugas and residence in Śrī Vraja-pattana, her Dayita-dāsa's servant has published this Anuvṛtti.

Śrīla Rūpa Gosvāmī’s Śrī Upadeśāmṛta Verse 2

atyāhāraḥ prayāsaś ca

prajalpo niyamāgrahaḥ

jana-saṅgaś ca laulyaṁ ca

ṣaḍbhir bhaktir vinaśyati (2)

(1) Over-collecting and over-eating, (2) endeavoring for material enjoyment, (3) useless chatter, (4) enthusiasm for practices not befitting one’s qualification and lack of enthusiasm to adopt essential regulations [for spiritual progress], (5) mundane association, and (6) restlessness or unsteadiness of the mind—by these six faults bhakti is destroyed.

śrīla bhaktivinoda kṛta bhāṣya

atyāhāra, prayāsa, prajalpa, jana-saṅga

laulyādi, niyamāgraha ha’le bhakti-bhaṅga (1)

Over-collecting, over-endeavoring, useless chatter, mundane association, restlessness, and ignoring or misapplying rules break one's bhakti.

gṛha-tyāgi-janera sañcaya—atyāhāra

adhika-sañcayī gṛhī vaiṣṇavera chāra (2)

For a renunciant, accumulating things is atyāhāra. A householder who accumulates excessively is an abominable [so-called] Vaiṣṇava.

bhakti-anukūla naya’ ĵe-saba udyama

prayāsa-nāmete tā’ra prakāśa viṣama (3)

All those endeavors that are not favorable for bhakti are terribly manifested under the name of prayāsa.

grāmya-kathā prajalpa-nāmete paricaya

matera cāñcalya laulya asat-tṛṣṇāmaya (4)

Village talk is known by the name prajalpa. Fickleness of the mind, filled with thirst for the temporary, is laulya.

viṣayī, ĵoṣit-saṅgī, tat-tat-saṅgī āra

māyāvādī, dharma-dhvajī, nāstika-prakāra (5)

Materialists, those who associate with women, those who associate with such people, Māyāvādīs, hypocrites, and various types of atheists—

se-saba asat-saṅga bhakti-hānikara

viśeṣa ĵatane sei saṅga parihara (6)

All such bad association is detrimental to bhakti. With special care, give up that association.

niyama-agraha, āra niyama-āgraha

dvi-prakāra doṣa—ei bhakta-gala-graha (7)

Neglecting the rules [befitting one's qualification] and over-zealousness for rules [not befitting one's qualification] are two kinds of faults—these are a burden on the neck of a devotee.

eke svādhikāra-gata-niyama-varjana

āre anya-adhikāra-niyama-grahaṇa (8)

One is the rejection of the rules appropriate for one's own qualification, and the other is the acceptance of rules meant for another's qualification.

śrīla sarasvatī ṭhākura kṛta bhāṣya

Atyanta Saṅgrahe Ĵā’ra

atyanta saṅgrahe ĵā’ra sadā citta dhāya

‘aty-āhārī’ bhakti-hīna sei saṁjñā pāya (1)

One whose mind always runs after excessive accumulation receives the designation of 'aty-āhārī' [over-collector] and is devoid of bhakti.

prākṛta vastura āśe bhoge ĵā’ra mana

‘prayāsī’ tāhāra nāma bhakti-hīna jana (2)

One whose mind seeks enjoyment with the hope of acquiring mundane objects is known as a 'prayāsī' [over-endeavorer] and is a person devoid of bhakti.

kṛṣṇa-kathā chāḓi’ jihvā āno kathā kahe

‘prajalpī’ tāhāra nāma, vṛthā vākya vahe (3)

Leaving aside topics of Kṛṣṇa, the tongue that speaks of other things is called 'prajalpī' [a useless chatterer], spouting words in vain.

bhajanete udāsīna karmete pravīṇa

bahv-ārambhī se ‘niyamāgrahī’ ati dīna (4)

One who is indifferent to bhajana but expert in fruitive activities, making grand undertakings, is highly wretched and 'niyamāgrahī' [over-zealous for the wrong rules].

kṛṣṇa-bhakta-saṅga vinā anya saṅge rata

‘jana-saṅgī’ ku-viṣaya-vilāse vibrata (5)

One who is attached to association other than the association of Kṛṣṇa's devotees is a 'jana-saṅgī' [associator with mundane people], bewildered by the enjoyment of foul material objects.

nānā-sthāne bhrame ĵei nija svārtha-tare

‘laulya-para’ bhakti-hīna saṁjñā deya nare (6)

One who wanders to various places for the sake of his own selfish interests is given the designation of 'laulya-para' [restless and greedy] and is devoid of bhakti.

ei chaya nahe kabhu bhakti-adhikārī

bhakti-hīna lakṣya-bhraṣṭa viṣayī-saṁsārī (7)

These six types of people are never qualified for bhakti. They are devoid of bhakti, fallen from the goal, and entangled in material life.

Śrīla Rūpa Gosvāmī’s Śrī Upadeśāmṛta Verse 3

utsāhān niścayād dhairyāt

tat-tat-karma-pravartanāt

saṅga-tyāgāt sato vṛtteḥ

ṣaḍbhir bhaktiḥ prasidhyati (3)

(1) Enthusiasm (for performing bhakti-sādhana), (2) firm faith and determination, (3) patience, (4) performing activities favorable for bhakti, (5) giving up bad association, and (6) adopting the pure behavior of sādhus—by these six qualities bhakti is nourished and accomplished.

śrīla bhaktivinoda kṛta bhāṣya

ānukūlya saṅkalpera chaya aṅga sāra

utsāha, viśvāsa, dhairya, tat-tat-karma āra (1)

The six essential limbs of the vow to accept what is favorable [ānukūlya-saṅkalpa] are enthusiasm, faith, patience, performing favorable activities,

saṅga-tyāga, sādhu-vṛtti karile āśraya

bhakti-yoge siddhi labhe sarva-śāstre kaya (2)

giving up bad association, and adopting the behavior of sādhus. All the scriptures say that by taking shelter of these, one attains perfection in bhakti-yoga.

bhakti-anuṣṭhāne utsāhera prayojana

bhaktite viśvāsa dṛḓha, dhairyāvalambana (3)

In the execution of bhakti, enthusiasm is necessary. In bhakti, faith must be firm, and patience must be maintained.

ĵe karma karile haya bhaktira ullāsa

ĵe karma jīvana-ĵātrā nirvāhe prayāsa (4)

Those activities that bring about jubilation in bhakti and those activities necessary to maintain one's livelihood should be endeavored for.

asat-saṅga-tyāge haya saṅga-vivarjana

sadācāra sādhu-vṛtti sarvadā pālana (5)

By abandoning bad association, one gives up mundane company. Always observe pure conduct and the behavior of sādhus.

tyāgī bhikṣā-yoge, āra gṛhī dharmāśraye

karibe jīvana-ĵātrā sāvadhāna ha’ye (6)

A renunciant by means of begging, and a householder by taking shelter of his religious duties, should carefully conduct their respective livelihoods.

śrīla sarasvatī ṭhākura kṛta bhāṣya

bhajane utsāha ĵā’ra

bhajane utsāha ĵā’ra bhitare bāhire

sudurlabha kṛṣṇa-bhakti pā’be dhīre dhīre (1)

One who has enthusiasm for bhajana both internally and externally will gradually attain the rarely achieved kṛṣṇa-bhakti.

kṛṣṇa-bhakti-prati ĵā’ra viśvāsa niścaya

śraddhāvān bhaktimān jana sei haya (2)

One who has absolute faith in kṛṣṇa-bhakti is a faithful and devoted person.

kṛṣṇa-sevā nā pāiyā dhīra-bhāve ĵei

bhaktira sādhana kare, bhaktimān sei (3)

One who patiently performs the practices of bhakti even without having yet attained Kṛṣṇa's service is truly devoted.

ĵāhāte kṛṣṇera sevā, kṛṣṇera santoṣa

sei karme vratī sadā, na karaye roṣa (4)

One who is always vowed to those activities that bring about Kṛṣṇa's service and Kṛṣṇa's satisfaction, without harboring anger.

kṛṣṇera abhakta-jana-saṅga parihari’

bhaktimān bhakta-saṅge sadā bhaje hari (5)

Abandoning the association of those who are not devoted to Kṛṣṇa, the devoted person always worships Hari in the association of devotees.

kṛṣṇa-bhakta ĵāhā kare, tad-anusaraṇe

bhaktimān ācaraya jīvane maraṇe (6)

The devoted person follows what the devotees of Kṛṣṇa do, practicing this in life and in death.

ei chaya jana haya—bhakti-adhikārī

viśvera maṅgala kare bhakti paracāri’ (7)

These six types of persons are qualified for bhakti. They bring auspiciousness to the universe by preaching bhakti.

Śrīla Rūpa Gosvāmī’s Śrī Upadeśāmṛta Verse 4

dadāti pratigṛhṇāti

guhyam ākhyāti pṛcchati

bhuṅkte bhojayate caiva

ṣaḍ-vidhaṁ prīti-lakṣaṇam (4)

(1) Giving to devotees, (2) accepting what they give, (3) confiding in them, (4) inquiring from them, (5) honoring their food-remnants, and (6) feeding them—these are the six symptoms of love [among devotees].

śrīla bhaktivinoda kṛta bhāṣya

asat-saṅga tyāji’ sādhu-saṅga kara bhāi

prītira lakṣaṇa chaya vicāri’ sadāi (1)

O brother, give up bad association and keep the company of sādhus, always considering the six symptoms of love.

dāna-graha, sva-sva-guhya jijñāsā-varṇana

bhuñjana-bhojana-dāna—saṅgera lakṣaṇa (2)

Giving and receiving gifts, revealing one's mind and inquiring confidentially, and eating and feeding—these are the symptoms of proper association.

śrīla sarasvatī ṭhākura kṛta bhāṣya

dravyera pradāna, āra ādāna karile

gopanīya-vākya-vyāya, āra jijñāsile (1)

Bestowing and accepting objects, exchanging confidential words and inquiring,

bhojana karile, āra bhojana khāowāile

prīti lakṣaṇa haya, ĵabe dui mile (2)

Eating and feeding [others]—when two people meet, these are the symptoms of love.

bhakta-jana-saha prīti saṅga chaya ei

abhakte aprīti kare, bhāgyavān ĵei (3)

These six types of loving association are strictly with the devotees. One who is fortunate does not share this love with non-devotees.

Śrīla Rūpa Gosvāmī’s Śrī Upadeśāmṛta Verse 5

kṛṣṇeti yasya giri taṁ manasādriyeta

dīkṣāsti cet praṇatibhiś ca bhajantam īśam

śuśrūṣayā bhajana-vijñam ananyam anya-

nindādi-śūnya-hṛdam īpsita-saṅga-labdhyā (5)

One should honor within the mind a person who utters, “O Kṛṣṇa!” One should offer praṇāma to a person who has taken dīkṣā [from a bona fide guru] and who is devoted to bhajana of the Lord. And one should render all kinds of service to a mahā-bhāgavata, who is adept in one-pointed bhajana of Kṛṣṇa and whose heart is free of faults such as criticizing others, knowing his association to be most desirable.

śrīla bhaktivinoda-kṛta bhāṣya

asat-lakṣaṇa-hīna, gāya kṛṣṇa-nāma

manete ādara tā̃’te karo aviśrāma (1)

To one who is devoid of bad characteristics and sings the name of Kṛṣṇa, you should ceaselessly offer respect within your mind.

labdha-dīkṣa, kṛṣṇa bhaje ĵei mahājana

praṇami’ ādara tā̃te karo sarva-kṣaṇa (2)

To the great soul who has received dīkṣā and worships Kṛṣṇa, offer praṇāma and respect him at all times.

bhajana-catura ĵei, tā̃ra karo sevā

kṛṣṇa-maya sabe dekhe, suvaiṣṇava ĵebā (3)

You should render service to one who is expert in bhajana, an exalted Vaiṣṇava who sees everything in relation to Kṛṣṇa.

śatru-mitra, sadasat kichu nā vicāre

sarvottama saṅga boli’ sevaho tā̃hāre (4)

Recognizing him as the highest association—one who does not discriminate between friend and foe, or good and bad—you should serve him.

śrīla sarasvatī ṭhākura kṛta bhāṣya

kṛṣṇa-saha kṛṣṇa-nāma abhinna jāniyā

aprākṛta eka-mātra sādhana māniyā (1)

Knowing kṛṣṇa-nāma to be non-different from Kṛṣṇa, and accepting it as the sole transcendental practice,

ĵei nāma laya nāme dīkṣita ha·iyā

ādara karibe mane sva-goṣṭhī jāniyā (2)

one who takes to that name, being initiated into it—you should respect him within your mind, knowing him to be of your own family.

nāmera bhajane ĵei kṛṣṇa-sevā kare

aprākṛta vrje vasi’ sarvadā antare (3)

One who renders service to Kṛṣṇa through the bhajana of the holy name, always residing internally in transcendental Vraja—

madhyama vaiṣṇava jāni’ dhara tā̃’ra pāya

ānugatya karo tā̃’ra mane āra kāya (4)

knowing him to be a madhyama-vaiṣṇava, take hold of his feet and follow him with your mind and body.

nāmera bhajane ĵei svarūpa labhiyā

anya vastu nāhi dekhe kṛṣṇa towāgiyā (5)

One who, having attained his original spiritual form through the bhajana of the holy name, sees no other object but Kṛṣṇa,

kṛṣṇetara-sambandha nā pāiyā jagate

sarva-jana sama-buddhi kare kṛṣṇa-vrate (6)

finding no connection to anything other than Kṛṣṇa in the universe, and maintaining equal vision towards everyone in his vow to Kṛṣṇa—

tādṛśa bhajana-vijñe jāniyā abhīṣṭa

kāya-mano-vākye sevo, ha·iyā niviṣṭa (7)

knowing such a person who is expert in bhajana to be your most desired object, serve him with body, mind, and words, being fully absorbed.

śuśrūṣā karibe tā̃’re sarvatobhāvete

kṛṣṇera caraṇa-lābha haya tā̃’hā ha’te (8)

You should render service to him in all respects, for from him the lotus feet of Kṛṣṇa are attained.

Śrīla Rūpa Gosvāmī’s Śrī Upadeśāmṛta Verse 6

dṛṣṭaiḥ svabhāva-janitair vapuṣaś ca doṣair

na prākṛtatvam iha bhakta-janasya paśyet

gaṅgāmbhasāṁ na khalu budbuda-phena-paṅkair

brahma-dravatvam apagacchati nīra-dharmaiḥ (6)

Do not take a mundane view of physical abnormalities or character flaws apparent in pure devotees in this world. That is like condemning the Gaṅgā for its bubbles, foam, and mud, which appear due to the nature of water. The Gaṅgā’s liquid divinity, however, is never lost.

śrīla bhaktivinoda kṛta bhāṣya

nīra-dharma gata phena-paṅkādi-saṁyukta

gaṅgā-jala brahmatā ha·ite nahe cyuta (1)

The water of the Gaṅgā, though mixed with foam, mud, and other things born from the nature of water, does not fall from its transcendental nature.

sei-rūpa śuddha-bhakta jaḓa-deha-gata

svabhāva-vapura doṣe nā haya prākṛta (2)

Similarly, a pure devotee does not become mundane due to faults arising from his physical nature or material body.

ataeva, dekhiyā, bhaktera kadākāra

svabhāva-ja varṇa, karkaśyādi doṣa āra (3)

Therefore, seeing a devotee's unattractive form, naturally born complexion, roughness, or other faults,

prākṛta boliyā bhakte kabhu nā nindibe

śuddha-bhakta dekhi’ tā̃re sarvadā vandibe (4)

you should never criticize the devotee by calling him mundane. Seeing a pure devotee, you should always offer obeisances to him.

śrīla sarasvatī ṭhākura kṛta bhāṣya

śuddha kṛṣṇa-bhakta, tā̃ra svābhāvika doṣa

āra, tā̃ra deha-doṣe nā kariho roṣa (1)

Towards a pure devotee of Kṛṣṇa, do not harbor anger for his natural faults or his bodily defects.

prākṛta-darśane doṣa ĵadi dṛṣṭa haya

darśanete aparādha jānibe niścaya (2)

If faults are seen through mundane vision, know for certain that the offense lies in the vision itself.

hīna-adhikārī ha’ye mahatera doṣa

siddha-bhakte hīna-jñāne nā pā’be santoṣa (3)

Being a person of lower qualification, you will not find satisfaction by seeing the faults of the great souls and considering perfect devotees to be lower.

brahma-drava-gaṅgodaka-pravāhe ĵakhana

budabuda phena-paṅka jalera milana (4)

In the flow of the transcendental liquid of the Gaṅgā's water, when bubbles, foam, and mud mix with the water,

anya-jala gaṅgālābhe heya kabhu naya

tad-rūpa bhaktera mala kabhu nāhi raya (5)

it never becomes despicable like other water mixing with the Gaṅgā. Similarly, the contamination of a devotee never remains.

sādhu-doṣa-draṣṭā ĵei kṛṣṇa-ājñā tyaji’

garve bhakti-bhraṣṭa haiyā mare adho maji’ (6)

One who points out the faults of sādhus, discarding Kṛṣṇa's command, falls from bhakti due to pride and dies sinking downwards.

Śrīla Rūpa Gosvāmī’s Śrī Upadeśāmṛta Verse 7

syāt kṛṣṇa-nāma-caritādi-sitāpy avidyā-

pittopatapta-rasanasya na rocikā nu

kintv ādarād anudinaṁ khalu saiva juṣṭā

svādvī kramād bhavati tad-gada-mūla-hantrī (7)

The tongue afflicted with the jaundice of ignorance cannot taste the sugar candy of Kṛṣṇa’s names, pastimes, and so on. However, by daily taking this (sugar candy of kṛṣṇa-nāma) with deep respect, certainly taste will gradually awaken and the disease (of ignorance) will be destroyed at the root.

śrīla bhaktivinoda kṛta bhāṣya

avidyā-pittera doṣe duṣṭa rasanāya!

kṛṣṇa-saṅkīrtane ruci nāhi haya hāya! (1)

Oh! The tongue is polluted by the fault of the jaundice of ignorance! Alas, there is no taste for kṛṣṇa-saṅkīrtana!

sitopalā-prāya kṛṣṇa-kathā anudina

ādare sevite ruci dena samīcīna (2)

Topics of Kṛṣṇa are like sugar candy; daily taking them with respect properly bestows taste.

kṛṣṇa-kāmya-vismṛti—avidyā-gada-mūla

kṛṣṇa-saṅkīrtana-krame haya ta’ nirmūla (3)

The root of the disease of ignorance is the forgetfulness of Kṛṣṇa as the object of desire. By the gradual process of kṛṣṇa-saṅkīrtana, it is completely uprooted.

sei krame kṛṣṇa-nāmādite āsvādana

anudina bāḓe, ruci haya anukṣaṇa (4)

By that process, the relishing of kṛṣṇa-nāma and so forth increases daily, and taste develops at every moment.

śrīla sarasvatī ṭhākura kṛta bhāṣya

kṛṣṇa-nāma-rūpa-guṇa-līlā—catuṣṭaya

upamā miśrira saha svāda tulya haya (1)

Kṛṣṇa's name, form, qualities, and pastimes—these four—their taste is compared to sugar candy.

avidyā pittera tulya, tā’te jihvā tapta

jihvāra āsvāda-śakti tapta hetu supta (2)

Ignorance is compared to jaundice, making the tongue feverish. The tongue's power to taste is dormant because of this fever.

aprākṛta-jñāne ĵadi lao, sei nāma

nirantara nāma laile chāḓe pīḓā-dhāma (3)

If you chant that name with transcendental knowledge, constantly taking the name dispels the abode of disease.

nāma-miśri krame krame vāsanā śamiyā

nāme ruci karāibe kalyāṇa āniyā (4)

The sugar candy of the holy name gradually pacifies material desires, and bringing auspiciousness, will awaken a taste for the name.

Śrīla Rūpa Gosvāmī’s Śrī Upadeśāmṛta Verse 8

tan-nāma-rūpa-caritādi-sukīrtanānu-

smṛtyoḥ krameṇa rasanā-manasī niyojya

tiṣṭhan vraje tad-anurāgi-janānugāmī

kālaṁ nayed akhilam ity upadeśa-sāram (8)

Following the [proper] sequence (established by sādhus and śāstra), one should spend all one’s time engaging the tongue and the mind in nicely performing kīrtana and smaraṇa of the names, form, qualities, pastimes, and so on of Śrī Kṛṣṇa, while residing in Vraja under the guidance of one with deep affection for Him. This is the quintessence of all instruction.

śrīla bhaktivinoda kṛta bhāṣya

nāmādira smṛti, āra kīrtana-niyame

niyojita karo, jihvā-citta krame krame (1)

Gradually engage your tongue and mind in the regulations of remembering and singing the names and so forth.

vraje vasi’ anurāgīra sevā-anusāra

sarva-kāla bhajo, ei upadeśa-sāra (2)

Residing in Vraja, worship at all times following the service of a deeply attached devotee—this is the essence of all instruction.

śrīla sarasvatī ṭhākura kṛta bhāṣya

kṛṣṇa-nāma-rūpa-guṇa-līlā—catuṣṭaya

guru-mukhe śunilei kīrtana-udaya (1)

The fourfold aspects of Kṛṣṇa's name, form, qualities, and pastimes—as soon as they are heard from the mouth of the guru, kīrtana arises.

kīrtita ha·ile krame smaraṇāṅga pāya

kīrtana-smaraṇa-kāle krama-pathe dhāya (2)

Once kīrtana is established, one gradually attains the limb of smaraṇa [remembrance]. During the time of kīrtana and smaraṇa, one runs along the sequential path.

jāta-ruci-jana jihvā-mana milāiyā

kṛṣṇa-anurāgī-vraja-janānusmariyā (3)

A person who has developed taste [ruci] unites their tongue and mind, constantly remembering the residents of Vraja who are deeply attached to Kṛṣṇa.

nirantara vrajavāsā, mānasa-bhajana—

ei upadeśa-sāra karaho grahaṇa (4)

Incessant residence in Vraja and mental worship [mānasa-bhajana]—accept this as the essence of all instruction.

Śrīla Rūpa Gosvāmī’s Śrī Upadeśāmṛta Verse 9

vaikuṇṭhāj janito varā madhu-purī tatrāpi rāsotsavād

vṛndāraṇyam udāra-pāṇi-ramaṇāt tatrāpi govardhanaḥ

rādhā-kuṇḍam ihāpi gokula-pateḥ premāmṛtāplāvanāt

kuryād asya virājato giri-taṭe sevāṁ vivekī na kaḥ (9)

The city of Mathurā is superior to Vaikuṇṭha, because the Lord took birth there. Superior to Mathurā is Vṛndāvana, for the festival of the rāsa-dance took place there. Superior, even to Vṛndāvana, is Govardhana, because it is the place of various playful pastimes of Śrī Kṛṣṇa, the lifter of Govardhana Hill. Within Govardhana, Śrī Rādhā-kuṇḍa reigns supreme, for it is overflowing with ambrosial prema for Gokula-pati Śrī Kṛṣṇa. Therefore, what intelligent person would not render sevā to that pond, which is situated at the foot of Govardhana Hill?

śrīla bhaktivinoda kṛta bhāṣya

vaikuṇṭha apekṣā śreṣṭha mathurā-maṇḍala

tad-apekṣā vṛndāvana—ĵathā rāsa-sthala (1)

Superior to Vaikuṇṭha is the district of Mathurā. Superior to that is Vṛndāvana, as it is the place of the rāsa dance.

tad-apekṣā govardhana—nitya keli-sthāna

rādhā-kuṇḍe tad-apekṣā premera vijñāna (2)

Superior to that is Govardhana, the place of eternal pastimes. Superior to that is Rādhā-kuṇḍa, the realization of divine love.

śrīla sarasvatī ṭhākura kṛta bhāṣya

vaikuṇṭha ha·ite śreṣṭhā ‘mathurā’ nagarī janama labhilā ĵathā kṛṣṇacandra hari (1)

Superior to Vaikuṇṭha is the town of Mathurā, where Kṛṣṇa-candra, Śrī Hari, advented.

mathurā ha·ite śreṣṭha ‘vṛndāvana-dhāma’ ĵathā sādhiyāche hari rāsotsava-kāma (2)

Superior to Mathurā is Śrī Vṛndāvana-dhāma, where Śrī Hari fulfills His desire to rejoice in rāsa.

vṛndāvana ha·ite śreṣṭha ‘govardhana-śaila’ giridhāri-gāndharvikā ĵathā krīḓā kailo (3)

Superior to Vṛndāvana is Govardhana Hill, where Śrī Śrī Gāndharvikā-Giridhāri revels in sportive play.

govardhana ha·ite śreṣṭha ‘rādhā-kuṇḍa-taṭa’ premāmṛte bhāsāilo gokula-lampaṭa (4)

Superior to Govardhana is the bank of Rādhā-kuṇḍa, where the debauchee of Gokula floods the land in the ambrosia of prema.

govardhana-giri-taṭa rādhā-kuṇḍa chāḓi’ anyatra ĵe kare nija kuñja—puṣpa-bāḓī (5)

Forsaking Rādhā-kuṇḍa, which lays at the foot of Govardhana Hill, one who makes their flower-filled kuñja dwelling anywhere else…

nirbodha tāhāra sama keho nāhi āra kuṇḍa-tīra sarvottama sthāna premādhāra (6)

…has no rival in stupidity. The bank of Rādhā-kuṇḍa is the paramount abode and the repository of prema.

Śrīla Rūpa Gosvāmī’s Śrī Upadeśāmṛta Verse 10

karmibhyaḥ parito hareḥ priyatayā vyaktiṁ yayur jñāninas

tebhyo jñāna-vimukta-bhakti-paramāḥ premaika-niṣṭhās tataḥ

tebhyas tāḥ paśu-pāla-paṅkaja-dṛśas tābhyo ’pi sā rādhikā

preṣṭhā tadvad iyaṁ tadīya-sarasī tāṁ nāśrayet kaḥ kṛtī (10)

It is revealed (in the śāstras) that brahma-jñānīs (who are not affected by the three modes) are more dear to Śrī Kṛṣṇa than pious fruitive workers (karmīs). More dear than such jñānīs are the devotees who are free from the clutches of jñāna. More dear than such śuddha-bhaktas are premī-bhaktas, devotees who are established in pure love. And more dear than such premī-bhaktas are the lotus-eyed gopīs, among whom Śrīmatī Rādhikā is the most dear of all. Her pond, Śrī Rādhā-kuṇḍa, is just as dear to Him as She is. Therefore, what intelligent person would not take shelter of that Rādhā-kuṇḍa?

śrīla-bhaktivinoda kṛta bhāṣya

cid-ānveṣī jñānī jaḓa-karmī haite śreṣṭha

jñānicara bhakta―tad-apekṣā kṛṣṇa-preṣṭha (1)

The jñānī seeking spiritual truth is superior to the materialistic karmī. The devotee who is slightly mixed with jñāna is more dear to Kṛṣṇa than him.

prema-niṣṭha bhakta—tad-apekṣā śreṣṭha jāni

gopī-gaṇe—tad-apekṣā śreṣṭhā boli’ māni (2)

Know that the devotee fixed in pure love [prema] is superior to him. I consider the gopīs to be superior to them.

sarva-gopī-śreṣṭhā rādhā—kṛṣṇa-preṣṭhā sadā

tā̃hāra sarasī nitya kṛṣṇera prīti-dā (3)

The best of all gopīs is Rādhā, who is always Kṛṣṇa's dearest beloved. Her lake eternally bestows Kṛṣṇa's love.

e-heno premera sthāna—govardhana taṭe

āśraya nā kare kebā kṛtī niṣkapaṭe? (4)

Who is that intelligent person that would not without duplicity take shelter of such a place of divine love on the bank of Govardhana?

śrīla sarasvatī ṭhākura kṛta bhāṣya

sattva-guṇe adhiṣṭhita puṇyavān karmī hari-priya-jana boli’ gāya saba-dharmī (1)

All followers of dharma proclaim that a pious karmī who is established in the mode of goodness is dear to Hari.

karmī ha·ite jñānī hari-priyatara jana sukha-bhoga-buddhi jñānī nā kare gaṇana (2)

More dear to the Lord than the karmī is the jñānī, because the jñānī does not seek pleasure from material enjoyment.

jñāna-miśra bhāva chāḓi’ mukta jñānī jana para-bhakti samāśraye hari-priya ha’na (3)

A liberated jñānī who leaves behind his disposition tainted with jñāna and takes full shelter of the transcendental process of bhakti is even more dear to Śrī Hari.

bhaktimān jana haite prema-niṣṭha śreṣṭha prema-niṣṭha haite gopī śrī harira preṣṭha (4)

Superior to such a devoted person is one who is established in pure love (prema). More dear to Śrī Hari than the devotees fixed in prema are the gopīs.

gopī haite śrī rādhikā kṛṣṇa-priyatamā se rādhā-sarasī priya haya tā̃’ra samā (5)

Among the gopīs, Śrī Rādhikā is Śrī Kṛṣṇa’s dear-most beloved. And equally dear to Him is Her kuṇḍa.

se kuṇḍa-āśraya chāḓi’ kon mūḓha jana anyatra basiyā cāya harira sevana? (6)

Forsaking the shelter of that kuṇḍa, what imbecile, [although] wishing to serve the Lord, would reside in any other place?

Śrīla Rūpa Gosvāmī’s Śrī Upadeśāmṛta Verse 11

kṛṣṇasyoccaiḥ praṇaya-vasatiḥ preyasībhyo ’pi rādhā

kuṇḍaṁ cāsyā munibhir abhitas tādṛg eva vyadhāyi

yat preṣṭhair apy alam asulabhaṁ kiṁ punar bhakti-bhājāṁ

tat premedaṁ sakṛd api saraḥ snātur āviṣkaroti (11)

Among all of Kṛṣṇa’s beloveds, Śrīmatī Rādhikā is the topmost object of His love. Similarly, Śrī Rādhā-kuṇḍa, in all respects, is just as dear to Him. The sages have described this (in śāstras such as the Padma Purāṇa). That prema which is rarely attained, even by dear devotees (of Kṛṣṇa, such as Nārada), not to speak of ordinary sādhakas, manifests in the heart of one who bathes just once in the waters of that kuṇḍa.

śrīla bhaktivinoda kṛta bhāṣya

sakala preyasī śreṣṭhā vṛṣabhānu-sutā

tā̃hāra sarasī nitya śrī-kṛṣṇa-dayitā (1)

The best of all the beloveds is the daughter of Vṛṣabhānu. Her lake is eternally dear to Śrī Kṛṣṇa.

muni-gaṇa śāstre ei-rūpa nirdhārilo

vraja-madhye śreṣṭha boli’ kuṇḍe sthira kailo (2)

The sages have determined it thus in the scriptures, establishing the kuṇḍa as the most exalted place in Vraja.

sādhana-bhaktira kathā ki bolibo āra

kṛṣṇa-preṣṭha-gaṇera durlabha prema-sāra (3)

What more shall I say about sādhana-bhakti? The essence of prema is difficult to attain even for Kṛṣṇa's dearest associates.

niṣkapaṭe sei kuṇḍe se kare majjana

kuṇḍa tā̃’re sei prema kare vitaraṇa (4)

One who genuinely bathes in that kuṇḍa—the kuṇḍa bestows that prema upon them.

śrīla sarasvatī ṭhākura kṛta bhāṣya

śrīmatī rādhikā—kṛṣṇa-kāntā-śiromaṇi kṛṣṇa-priya-madhye tā̃’ra sama nāhi dhanī (1)

Śrīmatī Rādhikā is the crown-jewel of Śrī Kṛṣṇa’s sweethearts. Among all Śrī Kṛṣṇa’s beloveds, there is no one as dear as She.

muni-gaṇa śāstre rādhā-kuṇḍera varṇane gāndharvikā-tulya kuṇḍa karaye gaṇane (2)

In the śāstra, the sages describe Rādhā-kuṇḍa as being comparable to Gāndharvikā Herself.

nāradādi-priya-varge ĵe prema durlabha anya sādhakete tāhā kabhu nā sulabha (3)

Nārada and other dear devotees of the Lord are endowed with a prema so rare that it is never attainable by ordinary sādhakas.

kintu, rādhā-kuṇḍe snāna ĵei jana kare madhura rasete tā̃’ra snāne siddhi dhare (4)

But whoever once bathes in Rādhā-kuṇḍa attains the perfection of madhura-rasa.

aprākṛta-bhāve sadā yugala-sevana rādhā-pāda-padma labhe sei hari-jana (5)

Always serving the Divine Couple in transcendental bhāva, that servant of Hari attains the lotus feet of Śrī Rādhā.

śrī vārṣabhānavī kabe dayita-dāsere kuṇḍa-tīre sthāna dibe nija-jana ka’re (6)

When will Śrī Vārṣabhānavī give this Dayita dāsa a place on the bank of Rādhā-kuṇḍa, making him one of Her own?

‘upadeśāmṛta’ dhari’ rūpānuga-bhāve jīvana ĵāpile kṛṣṇa-kṛpā sei pā’be (7)

One who, in the mood of a rūpānuga, applies Śrī Upadeśāmṛta in their daily life, will receive the grace of Śrī Kṛṣṇa.

satya, tretā, dvāparera ĵe-sakala bhakta kṛṣṇa-kṛpā labhiyāche gṛhastha-virakta (8)

To all the devotees in the ages of Satya, Tretā, and Dvāpara who received the Lord’s grace, be they householders or renunciants…

bhāvī-kāle, vartamāne bhaktera samāja sakalera pada-rajaḥ ĵāce dīna āja (9)

…and to the devotees at present and in the future—this fallen soul today begs for the dust from all their feet.

bhakativinoda-prabhu anuga ĵe-jana dayita-dāsera tā’ra pade nivedana (10)

Dayita dāsa makes this submissive prayer at the feet of whoever follows in the footsteps of Śrīla Bhaktivinoda Prabhu:

dayā kari’, doṣa hari’, bolo ‘hari! hari!’ ‘upadeśāmṛta’-vāri śiropari dhari’ (11)

Kindly forfeit all faults and simply chant the names of Śrī Hari, keeping the downpour of Śrī Upadeśāmṛta upon your head.

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