— { Sri Sri Prapanna-Jivanamritam } —

CHAPTER 1
Upakramamritam—Prelude to Approaching Nectar

atha mangalacharanam—
sri-guru-gaura-gandharva-, govindanghrin ganaih saha
vande prasadato yesam, sarvarambhah subhankarah [1]

Auspicious invocation—
I make my obeisance unto the lotus feet of my Divine Master, Sri Chaitanya Mahaprabhu, Sri Sri Gandharva-Giridhari (Sri Sri Radha and Krishna), and Their associates. By Their grace, all endeavors are successful.

gaura-vag-vigraham vande, gaurangam gaura-vaibhavam
gaura-sankirtanonmattam, gaura-karunya-sundaram [2]

I make my obeisance unto the Deity, Gaura-Saraswati—the personified message of the Golden Lord Sri Chaitanya Mahaprabhu—whose bodily luster is of a beautiful golden hue, like that of the selfsame Lord Gaurasundara; who is the personal expansion of that Supreme Lord Gaurahari; who is always intoxicated by preaching the message of that Golden Lord; and whose divine beauty blooms in the revelation of Lord Gauranga's mercy potency. (This is the fundamental meaning of the verse. Within the scope of the Sanskrit language, various expanded purports may be drawn from the original.)

guru-rupa-harim gauram, radha-ruchi-ruchavrtam
nityam naumi navadvipe, nama-kirtana-nartanaih [3]

Perpetually do I sing the glories of Lord Gauranga, who is the Supreme Personality of Godhead, Sri Hari, embraced by the heart and halo of Sri Radhika, and who has descended as the Divine Master. In this holy abode of Sri Navadvipa Dhama, He is absorbed in the pastimes of profusely chanting the holy names, dancing in ecstasy. (As with verse two, expanded purports may be drawn from this verse.)

srimat-prabhu-padambhoja-, madhupebhyo namo namah
trpyantu krpaya te 'tra, prapanna-jivanamrte [4]

Again and again I make my obeisance unto the eternal personal servitors of my Divine Master, who drink the nectar of his lotus feet. I pray they may be graciously pleased in tasting this Life-Nectar of the Surrendered Souls.

atma-vijnaptih—
aty-arvachina-rupo 'pi, prachinanam susammatan
slokan katipayan atra, chaharami satam mude [5]

A humble petition—
Despite my disqualifications, for the satisfaction of the pure devotees I have compiled in this book an anthology of stanzas that are well established by our predecessors.

"tad-vag-visargo janatagha-viplavo
yasmin prati-slokam abaddhavaty api
namany anantasya yaso 'nkitani yat
srnvanti gayanti grnanti sadhavah [6]"

"Even if every stanza is imperfectly composed, that is, unlucidly expressed, the sins of the people are totally vanquished by those expressions or books in which the glorious holy names of the Infinite Supreme Lord are described—since the pure devotees hear those holy names (from a qualified preacher), they solitarily sing those holy names (even in the absence of others), and they chant the unending glories of those holy names (in the presence of a deserving listener)."

"abhivyakta mattah prakrti-laghu-rupad api budha
vidhatri siddharthan hari-guna-mayi vah krtir iyam
pulindenapy agnih kim u samidham unmathya janito
hiranya-sreninam apaharati nantah kalusatam [7]"

"O learned personalities, this treatise, composed of the divine qualities of Lord Hari, will fulfill your cherished wishes despite the fact that it is presented by me, a very insignificant person. Does not the fire ignited from pieces of wood rubbed together by a lowborn barbarian dissipate the impurities in gold?"

yathokta rupa-padena, nichenotpadite 'nale
hemnah suddhis tathaivatra, viraharti-hrtih satam [8]

As Srila Rupa Goswamipada has (in his humility) expressed that gold can be purified with fire lit by a barbarian, similarly, the pure devotees' grief born of their separation from the Lord may also be dispelled by this book (which will light the lamp of their divine love for the Lord).

antah kavi-yasas-kamam, sadhutavaranam bahih
sudhyantu sadhavah sarve, duschikitsyam imam janam [9]

O saintly devotees, please purify this wrongdoer who on the pretext of saintliness desires in his heart the prestige of a poet, and who is thus afflicted with the practically incurable disease of insincerity.

krsna-gatha-priya bhakta, bhakta-gatha-priyo harih
kathanchid ubhayor atra, prasangas tat prasidatam [10]

Tidings of Lord Krishna are naturally very dear to the devotees, and tidings of the Lord's devotees are also dear to Him. Since narratives of both the Supreme Lord and His devotees can be found within this book, I have hope, O pure devotees, that you may be propitiated hereby.

svabhava-krpaya santo, mad uddesya-malinatam
samsodhyangikurudhvam bho, hy ahaituka krpabdhayah [11]

O pure devotees, by your natural divine grace, kindly purify me of ill motives (offenses) and accept this treatise. Certainly you will do so, because you are the ocean of causeless mercy.

atha grantha-parichayah—
granthe 'smin parame nama, prapanna-jivanamrte
dasadhyaye prapannanam, jivana-prana-dayakam [12]
varddhakam posakam nityam, hrdindriya-rasayanam
atimartya-rasollasa-, paraspara-sukhavaham [13]
viraha-milanarthaptam, krsna-karsna-kathamrtam
prapatti-visayam vakyam, choddhrtam sastra-sammatam [14]

Introduction to the book—
The substance expressed within the ten chapters of this holy book called Prapanna-jivanamritam gives life to the surrendered souls, effecting their eternal growth and nourishment. It is the panacea of the heart and spiritual senses, bestowing those dedicated devotees' mutual happiness by the ever-increasingly newer and newer play of supramundane joy (aprakrta-rasa). Lord Krishna and His associates are portrayed in their natural pastimes of separation and union, and the line of unconditional surrender as established by Scriptures and saints has been elucidated.

atra chananya-chittanam, krsna-pada-rajojusam
krsna-pada-prapannanam, krsnarthe 'khila-karmanam [15]
krsna-premaika-lubdhanam, krsnochchhistaika-jivinam
krsna-sukhaika-vanchhanam, krsna-kinkara-sevinam [16]
krsna-vichchheda-dagdhanam, krsna-sangollasadd-hrdam
krsna-svajana-bandhunam, krsnaika-dayitatmanam [17]
bhaktanam hrdayodghati-, marmma-gathamrtena cha
bhaktartti-hara-bhaktasa-, bhista-purtikaram tatha [18]
sarva-samsaya-chchhedi-hrd-, granthi-bhij-jnana-bhasitam
apurva-rasa-sambhara-, chamatkarita-chittakam [19]
viraha-vyadhi-santapta, bhakta-chitta-mahausadham
yuktayuktam parityajya, bhaktarthakhila-chestitam [20]
atma-pradana-paryanta-, pratijnantah-pratisrutam
bhakta-premaika-vasya-sva-, svarupollasa-ghositam [21]
purnasvasakaram saksat, govinda-vachanamrtam
samahrtam pibantu bhoh, sadhavah suddha-darsanah [22]

Carefully compiled in this book is the nectar of the deep, heart-revealing transcendental messages of those devotees whose hearts are unalloyed; who are servitors of the dust of the lotus feet of Krishna; who perform their every act for Krishna; who are filled with insatiable desire exclusively in love of Krishna and sustain their lives on Krishna's remnants alone; who desire only Krishna's pleasure and serve the servants of Krishna; whose hearts burn in separation of Krishna and overflow with ecstasy in the association of Krishna; whose relative and friend is Krishna; and whose one and only beloved is Krishna.

Along with these expressions of the devotees are carefully collected the words of supreme nectar—springing directly from the lotus mouth of Lord Govinda—which vanquish the heartbreak of the devotees; which fulfill the devotee's hopes and earnest aspirations; which destroy all doubt and sever the knot of ignorance; which are dazzling with transcendental wisdom and astonish the heart by miraculous waves of divine rapture, which are the great panacea for the devotee's heart afflicted with the piercing pangs of separation; which are incited wholly for the devotee irrespective of his qualification or disqualification, so much so, that the Lord is bound by His pledge to give Himself to His devotee; and which openly proclaim with great ecstasy that His very nature is to be subjugated solely by the affection of His devotee, reassuring His devotees in all circumstances.

O pure and spotless devotees, may you drink deeply the quintessence of these divine elixirs.

adhyaya-parichayah—
atraiva prathamadhyaye, upakramamrtabhidhe
mangalacharanan chatma-, vijnaptir vastu-nirnayah
grantha-parichayo 'dhyaya-, visayas cha nivesitah [23]

Chapter summary—
An auspicious invocation, a humble petition, an introduction to the book and its chapters, and the theme of the philosophy of the book have, to the best of my ability, all been entered within this first chapter named Upakramamritam, or Prelude to Approaching Nectar.

dvitiyadhyayake nama, sri-sastra-vachanamrte
prapatti-visaya nana-, sastroktih sannivesita [24]

In the second chapter, entitled Sri Sastra-vachanamritam, The Nectar of Scriptural Word, various scriptural quotations regarding surrender to the Supreme Lord have been compiled.

trtiyato 'stamam yavat, sri-bhakta-vachanamrte
prapattih sad-vidha prokta, bhagavata-ganodita [25]

Chapters three to eight inclusive are entitled Sri Bhakta-vachanamritam, Words of Nectar from the Devotees. Beautifully expressed by the lotus lips of the pure devotees of the Lord, many stanzas describing the six limbs of exclusive surrender are quoted therein.

anakulyasya sankalpah, pratikulya-vivarjanam
raksisyatiti visvaso, goptrtve varanam tatha [26]
atma-niksepa karpanye, sad-vidha saranagatih
evam paryayatas chasminn, ekaikadhyaya-sangrahah [27]

These six chapters have been compiled, each consecutively dealing with the six limbs of surrender, which are as follows:

1. To accept everything favorable for devotion to Krishna
2. To reject everything unfavorable for devotion to Krishna
3. To be confident that Krishna will grant His protection
4. To embrace Krishna's guardianship
5. To offer oneself unto Him
6. To consider oneself lowly and bereft

adhyaye navame nama, bhagavad-vachanamrte
slokamrtam samahrtam, saksad-bhagavatoditam [28]

In the ninth chapter entitled Sri Bhagavad-vachanamritam, Words of Nectar from the Supreme Lord, nectarean stanzas emanating directly from the lotus mouth of the Supreme Lord have been compiled.

dasame charamadhyaye, chavasesamrtabhidhe
guru-krsna-smrtau grantha, syopasamharanam krtam [29]

Absorbed in thought of the Divine Master and Lord Sri Krishna, the tenth and final chapter entitled Sri Avasesamritam, The Divine Remnants of Nectar, was composed as the epilogue of the book.

uddhrta-sloka-purve tu, tad artha-suprakasakam
vakyan cha yatnatas tatra, yatha-jnanam nivesitam [30]

Prior to each stanza quoted, an aphorism illuminating its inner purport has been carefully entered according to my best insight.

bhagavad-gaurachandranam, vadanendu-sudhatmika
bhaktoktair vesita sloka, bhakta-bhavodita yatah [31]

Being revealed by the Lord Himself adopting the heart of a devotee, the stanzas of pure nectar emanating from the moon of Sri Gaurachandra have been entered along with the stanzas of the devotees.

prapattya saha chananya-, bhakter naikatya-hetutah
ananya-bhakti-sambandham, bahu-vakyam ihoddhrtam [32]

Many expressions of exclusive devotion (ananya-bhakti) have been recorded herein, since exclusive devotion is most intimately related to surrender.

bhagavad-bhakta-sastranam, sambandho 'sti parasparam
tat tat pradhanyato namnam, prabheda-karanam smrtam [33]

Actually, Words of Nectar from the Supreme Lord, Words of Nectar from the Devotees, and The Nectar of Scriptural Word are all seen to be interrelated. Still, they have been portrayed separately due to their individual importance.

pratya-dhyaya-visesas tu, tatra tatraiva vaksyate
mahajana-vicharasya, kinchid alochyate 'dhuna [34]

The unique characteristic of each chapter will be accordingly expressed therein. Now (in this respect), we may have some general deliberation, in the line of the great devotees of the Lord.

vastu-nirnayah—
bhagavad-bhaktitah sarvam, ity utsrjya vidher api
kainkaryam krsna-padaika-, srayatvam saranagatih [35]

Theme of the work—
Being governed by the faith that all success is achieved by serving the Supreme Lord, to abandon servitude to even scriptural injunctions and take exclusive refuge in the lotus feet of Sri Krishna in every time, place, and circumstance, is known as saranagati—unconditional surrender.

sarvantaryamitam drstva, hareh sambandhato 'khile
aprthag-bhava-tad-drstih, prapattir jnana-bhaktitah [36]

Some consider saranagati to be that God consciousness which is realization of the one non-differentiated nature in all beings and objects, by seeing the Supreme Lord as the indwelling Supersoul of everything. However, such a conception falls within the category of calculative devotion (jnana-bhakti). It is not in the line of unadulterated pure devotion (suddha-bhakti).

nityatvan chaiva sastresu, prapatter jnayate budhaih
aprapannasya nr-janma-, vaiphalyoktes tu nityata [37]

By scriptural reference, the learned know of the eternality of surrender to the Lord, since the futility of human life without that surrender is elucidated therein. In this way, the eternal constitution of surrender is established.

nanyad ichchhanti tat pada-, rajah-prapanna-vaisnavah
kinchid apiti tat tasyah, sadhyatvam uchyate budhaih [38]

Because the devotees who have surrendered unto the dust of the lotus feet of the Lord never aspire for anything else whatsoever, the learned affirm that surrender is the attainable goal of all endeavors.

bhava-duhkha-vinasas cha, para-nistara-yogyata
param padam prapattyaiva, krsna-sampraptir eva cha [39]

Only by surrender to the Lord can one gain freedom from the miseries of birth, death, disease, and infirmity; fitness to deliver others from those miseries; the holy abode of Lord Vishnu; and the devotional service of Lord Krishna.

sravana-kirtanadinam, bhakty-anganam hi yajane
aksamasyapi sarvaptih, prapattyaiva harav iti [40]

Everything is accomplished by surrendering unto the lotus feet of Sri Hari, even for one who is unable to execute the integral practices of devotional service based on hearing and chanting.

sakhya-rasasrita-praya, seti kechit vadanti tu
madhuryadau prapannanam, praveso nasti cheti na [41]

Some claim that surrender is generally in the relationship of friendship (sakhya-rasa). But it is complete fallacy to think that surrendered souls have no entrance into divine relationships headed by consorthood (madhura-rasa).

sakrt pravrtti-matrena, prapattih sidhyatiti yat
lobhotpadana-hetos tad, alochana-prayojanam [42]

Since surrender is achieved by turning to the refuge of the Lord just once, we should earnestly discuss the subject to enable the longing for surrender to be born in us.

api tad anakulyadi-, sankalpady-anga-laksanat
tad anusilaniyatvam, uchyate hi mahajanaih [43]

Furthermore, since the constituent parts of surrender—based on acceptance of the favorable and rejection of the unfavorable—have been referred to by authorities and cited in the Scriptures, the great devotees of the Lord teach us the necessity of studying and culturing the art of surrender.

bhavarti-pidyamano va, bhakti-matrabhilasy api
vaimukhya-badhyamano 'nya-, gatis tach chharanam vrajet [44]

One who is severely afflicted by fear of living in the material world, or, one who, despite having an aspiration for the Lord's service, is nonetheless bound with adversity—such persons, finding no alternative, surrender to the Supreme Personality of Godhead.

asrayantara-rahitye, vanyasraya-visarjane
ananya-gati-bhedas tu, dvi-vidhah parikirtitah [45]

The state of finding no other alternative occurs in two ways: in the event of having no other shelter, or in the event of abandoning one's existing shelter.

mano-vak-kaya-bhedach cha, tri-vidha saranagatih
tasam sarvanga-sampanna, sighram purna-phala-prada
nyunadhikyena chaitasam, taratamyam phale 'pi cha [46]

One surrenders by thought, word, and deed. Complete surrender in all these aspects promptly affords full success. Otherwise, the fruit attained will be proportionate to the degree of one's surrender.

apurva-phalatvam—
vinasya sarva-duhkhani, nija-madhurya-varsanam
karoti bhagavan bhakte, saranagata-palakah [47]

The unprecedented, gracious reward of surrender—
Being most affectionate toward His surrendered souls, the Supreme Lord totally dispels their unhappiness, graciously filling their hearts with His sweet absolute presence.

apy asiddham tadiyatvam, vina cha saranagatim
ity apurva-phalatvam hi, tasyah samsanti panditah [48]

Without unconditional surrender (saranagati), one cannot conceive of oneself as 'belonging to Him.' And this is why the learned sing (par excellence) the glories of surrender's ability to yield her unprecedented, gracious fruit.

athava bahubbir etair, uktibhih kim prayojanam
sarva-siddhir bhaved eva, govinda-charanasrayat [49]

Otherwise, what would have been the need for so abundantly singing her praises? Only by unconditional surrender unto the lotus feet of Govinda is all perfection attained—nothing remains to be attained.

sri-sanatana-jivadi, mahajana-samahrtam
api chen nicha-samsprstam, piyusam piyatam budhah [50]

Even though touched by one as lowly as me, please, O learned devotees, drink this nectar gathered by the great souls headed by Srila Sanatana and Sri Jiva.

iti sri-prapanna-jivanamrte
upakramamrtam nama prathamo 'dhyayah

thus ends the first chapter

Prelude to Approaching Nectar
in
Life-Nectar of the Surrendered Souls
Positive and Progressive Immortality

CONTENTS:

Preface
Publisher's Note
Foreword
• (1) Prelude to Approaching Nectar
• (2) Nectar of Scriptural Word
• (3) Acceptance of the Favorable
• (4) Rejection of the Unfavorable
• (5) Confidence in the Lord's Protection
• (6) Embracing the Lord's Guardianship
• (7) Full Self-Surrender
• (8) Surrender in Humility
• (9) Words of Nectar from the Supreme Lord
• (10) Divine Remnants of Nectar
Selected Gems