— { Sri Sri Prapanna-Jivanamritam } —

CHAPTER 9

Sri Sri Bhagavad-vachanamritam—
Words of Nectar from the Supreme Lord

sri-krsnanghri-prapannanam, krsna-premaika-kanksinam
sarvartty-ajnana-hrt sarva-, bhista-seva-sukha-pradam [1]
prana-sanjivanam saksad-, bhagavad-vachanamrtam
sri-bhagavata-gitadi-, sastrach chhangrhyate 'tra hi [2]

Herein, collected from the Holy Scriptures headed by Srimad-Bhagavatam and Bhagavad-gita, are words of nectar directly from the lotus mouth of the Supreme Personality of Godhead. This is the nectar to vanquish all sorrow and darkness for the souls surrendered to the lotus feet of Sri Krishna, and also for those aspiring for exclusive love for Krishna. It nourishes the lives of the devotees, pleasing their hearts by fulfilling all their cherished desires for devotional service.

sri-bhagavatah prapanna-klesa-haritvam—
tvam prapanno 'smi saranam, deva-devam janardanam
iti yah saranam praptas, tam klesad uddharamy aham [3]

Sri Nrisimha Purana

The Supreme Lord dispels the suffering of His surrendered soul-
"I deliver from all suffering one who accepts My shelter, saying, 'O God of gods, O supreme refuge, I am surrendered unto You'."

tasya sakrd eva prapannaya sadabhaya-datrtvam - sakrd eva prapanno yas, tavasmiti cha yachate abhayam sarvada tasmai, dadamy etad vratam mama [4]

Sri Ramayana

If one seeks refuge in Him just once, He awards fearlessness to that person forever—
"It is My pledge that if anyone just once sincerely petitions Me for shelter, saying 'I am Yours,' then I grant him courage for all time to come."

sa cha sadhunam paritrana-kartta—
paritranaya sadhunam, vinasaya cha duskrtam
dharma-samsthapanarthaya, sambhavami yuge yuge [5]

Srimad Bhagavad-gita (verses 5–31)

He is the savior of the saints—
"I appear in every age to deliver the saintly devotees, to vanquish the sinful miscreants, and to firmly establish true religion."

tasya prarthanurupa-phala-datrtvam—
ye yatha mam prapadyante, tams tathaiva bhajamy aham
mama vartmanuvartante, manusyah partha sarvasah [6]

tatraiva 4.11

He bestows whatever fruit He is petitioned for—
"O Partha, however a person worships Me, I am correspondingly attainable by him. Certainly all men follow My path: they follow that path which is revealed by Me."

bahu-deva-yajinam sri-krsnetara-devata-prapattir-bhogabhisandhi-mulaiva—
kamais tais tair hrta-jnanah, prapadyante 'nya-devatah
tam tam niyamam asthaya, prakrtya niyatah svaya [7]

Motivation for sense gratification is the only reason that the worshippers of the many demigods surrender to those gods instead of to Lord Krishna—
"Persons whose good sense is perverted by some material desire become preoccupied with that desire, and thus they adopt the appropriate rules and regulations to worship 'other gods'."

tat sarvesaresvaratvajnanam eva karminam bahu-deva-yajane karanam—
aham hi sarva-yajnanam, bhokta cha prabhur eva cha
na tu mam abhijananti, tattvenatas chyavanti te [8]

The elevationists worship 'many gods' due to their ignorance of Sri Krishna's position as the Supreme God of all gods—
"I alone am the enjoyer and the Lord of all sacrifices. Those who worship the demigods, considering them to be independent of Me, are known as superficial worshippers (pratikopasaka). They do not understand My factual position, and thus due to their fallacious worship they deviate from the truth. When they worship as My expansions the demigods headed by the Sungod, they may ultimately gain an auspicious result."

tatra durmati-duskrti-mudhata-rupo maya-prabhava eva karanam—
na mam duskrtino mudhah, prapadyante naradhamah
mayayapahrta-jnana, asuram bhavam asritah [9]

The cause of such stunted intelligence, evil propensities, and foolishness: the power of illusion (maya)—
"Being merged in maya, foolish and fallen men dedicated to evil deeds resort to the demoniac mentality and do not surrender to Me."

dvandvatitah sukrtiman eva sri-krsna-bhajanadhikari—
yesam tv anta-gatam papam, jananam punya-karmanam
te dvandva-moha-nirmukta, bhajante mam drdha-vratah [10]

Only the virtuous soul who rejects both mundane happiness and unhappiness is qualified to worship Lord Krishna—
"Those virtuous persons whose sins have been destroyed are liberated from illusory happiness and unhappiness, and they worship Me with firm resolve."

sri-krsna-prapattir eva maya-taranopayo nanyah—
daivi hy esa gunamayi, mama maya duratyaya
mam eva ye prapadyante, mayam etam taranti te [11]

Surrender to Sri Krishna is the only method of overcoming maya—
"This trimodal deluding energy (maya) of Mine is practically insurmountable. Only those who surrender unto Me can overcome it."

sri-krsna-prapattir eva suddha-jnana-phalam ity anubhavitur mahatmanah sudurllabhatvam—
bahunam janmanam ante, jnanavan mam prapadyate
vasudevah sarvam iti, sa mahatma sudurllabhah [12]

Absolute surrender unto the lotus feet of Sri Krishna is the purpose of knowledge (jnana) the great soul who realizes this truth is exceedingly rare—
"Having passed through many lifetimes of assiduous spiritual practices, by the influence of sadhu-sanga, the association of saints, one attains to knowledge of My identity, and thus surrenders utterly unto Me. Thereafter, he reaches Me, and realizes that everything without exception is related to Vasudeva, and thus everything that be is of the nature of Vasudeva. Such a great soul is exceedingly rare."

labdha-chit-svarupasyaiva sri-krsne pare bhaktih, atah sa nirguna eva—
brahma-bhutah prasannatma, na sochati na kanksati
samah sarvesu bhutesu, mad-bhaktim labhate param [13]

A person who has realized his constitutional spiritual nature engages in transcendental devotional service unto the lotus feet of Sri Krishna; therefore, such devotion is transcendental to the three modes of material nature—
"By knowledge of the non-differentiated Absolute Truth, one can achieve self-satisfaction, freedom from lamentation and hankering, and perceive the equality in all beings. And above this, he engages in transcendental devotional service unto Me."

akhila-rasamrta-murtih sri-krsna eva jnani-gana-mrgya-turiya-brahmano mulasrayah—
brahmano hi pratisthaham, amrtasyavyayasya cha
sasvatasya cha dharmasya, sukhasyaikantikasya cha [14]

Sri Krishna, the embodiment of the entire compass of divine mellows, is the absolute source of the undifferentiated Brahman that the liberationists desire to merge into as the fourth state of the soul—
"Transcendental to the modes of nature as the Axiomatic Truth replete with the divine variegatedness of holy name, form, nature, associates, and pastimes, I alone am the mainstay and fountainhead of Brahman—the ultimate destination of the liberationists (jnanis). Immortality, immutability, eternality, the eternal sustenance of divine love, and the ultimate ecstasy of the divine mellows of Vrindavan (Vraja-rasa)—all these are supported by Me: the Transcendental, Variegated, Axiomatic Reality—Krishna."

aupanisat-purusasya sri-krsnasyaiva yogi-jana-mrgyam nikhila-chid-achin-niyantrtvam—
sarvasya chaham hrdi sannivisto
mattah smrtir jnanam apohanan cha
vedais cha sarvair aham eva vedyo
vedanta-krd veda-vid eva chaham [15]

Encompassing the aggregate individuality and collectivity, the Absolute Autocracy over both the material and the spiritual planes is held by Sri Krishna alone, the Supreme Male Dominating Principle as corroborated in the Upanisads; and He is the objective sought after by the yogis—
"I am situated as the Supreme Lord within the hearts of all souls. As a result of a soul's worldly deeds, his remembrance, knowledge, and forgetfulness arise from Me alone. Thus, I am not only Brahman, the Absolute Spirit that pervades the universe, but above that, I am the Supersoul present in the hearts of the living beings, who dispenses the results of their attempts. And even above My worshippable aspects of Brahman and Paramatma, I am the Guru of all souls, the eternal dispenser of their good fortune—I am Bhagavan, the Supreme Personality of Godhead, to be known by all the Vedas; I am the creator and perfect knower of all the axiomatic conclusions of the Vedas (Vedanta)."

tad-visnoh paramam padam eva gantavyam, tach cha jnaninam anavrtti-karakam yoginam adi-chaitanya-svarupam karminan cha karma-phala-vidhayakam—
tatah padam tat parimargitavyam, yasmin gata na nivartanti bhuyah
tam eva chadyam purusam prapadye, yatah pravrttih prasrta purani [16]

The desired goal is the supreme, divine lotus feet of Lord Visnu, who is the ordainer of ultimate emancipation for the liberationists (jnanis), the Supreme Lord of the meditationists (yogis), and the rewarder of the elevationists (karmis)—
"Thus one should search out that supreme goal of no return—the lotus feet of Lord Vishnu: 'I surrender unto Him, the Original Person from whom the perpetual material world has extended'."

avidya-nirmuktah sampurna-jna eva lila-purusottamam sri-krsnam eva nikhila-bhavair-bhajante—
yo mam evam asammudho, janati purusottamam
sa sarva-vid bhajati mam, sarva-bhavena bharata [17]

Those liberated from ignorance and endowed with fullfledged knowledge render service in all devotional mellows headed by consorthood (madhura-rasa), unto Sri Krishna, the Supreme Hero of divine pastimes (Lila-purusottama)—
"O Bharata, one who is liberated from illusion, and thus knows Me alone as the Supreme Personality—such a full-fledged savant serves me in all respects (mellows)."

karma-jnana-dhyana-yoginam api (tat tad bhavam tyaktva) ye mach-chit-sakti-gata-sraddham-asritya bhajante ta eva sarva-sresthah—
yoginam api sarvesam, mad-gatenantaratmana
sraddhavan bhajate yo mam, sa me yuktatamo matah [18]

Of all yogis who follow the paths based on action, knowledge, and meditation (karma, jnana, dhyana), the topmost are those who (abandon their respective attitudes in order to) take refuge in their heart's faith in My personal potency (svarupa-sakti), and thus engage in my pure devotional service—
"In My opinion, of all types of yogis, the most elevated of all is he who surrenders his heart to Me and serves Me in devotion with sincere, internal faith."

niravachchhinna-prema-bhakti-yajino mat-parsada eva parama-sresthah—
mayy-avesya mano ye mam, nitya-yukta upasate
sraddhaya parayopetas, te me yuktatama matah [19]

My associates who serve Me in uninterrupted loving devotion are the most superior—
"Dedicating his whole life to devotional service with unalloyed faith, one who absorbs his heart in Me is definitely the highest of all devotees."

srivkrsne svayam-rupatvam sarvamsitvam sarvasrayatvam chid-vilasamayatvan cha—
mattah parataram nanyat, kinchid asti dhananjaya
mayi sarvam idam protam, sutre mani-gana iva [20]

The original form of Godhead, Sri Krishna, is the origin of all incarnations, the ultimate refuge, and the enjoyer of dynamic divinity—
"O Dhananjaya, there is none superior to Me. Everything that be is linked with Me in My Vishnu form, like gems strung on a thread."

svayam-rupasya svarupa-sakti-pravarttanam asritya raga-bhajanam eva parama-pandityam—
aham sarvasya prabhavo, mattah sarvam pravarttate
iti matva bhajante mam, budha bhava-samanvitah [21]

The ultimate sagacity is in Ragabhajana, spontaneous devotion (headed by servitude unto Sri Radhika), under the impetus of the personal potency of the Original Lord who is beauty's own self—
"Know Me as the source of everything that be, spiritual or material. Understanding this, the truly intelligent souls give their hearts to Me: they engage in My pure devotional service." (As so on as persons with the propensity for service in love [bhava-bhajana] realize the original form of Godhead [svayam-rupa] to be the fountainhead of all currents of worship and devotion, then, in the mellow of divine consorthood [madhura-rasa], they will necessarily feel deep loyalty to intimately follow the impetus of full-blown service, this impetus being the Lord's personal potency [svarupa-sakti] or the Female Embodiment of the acme in devotion [mahabhava-svarupa]. In this way, they attain to the servitude of Srimati Radharani [Sri Radha-dasya]. The purport is that the potency of Sri Krishna is also the Inauguratress of worship and devotion unto Him, and to engage in pure devotional service always in the shelter of such a conception in pure heart's devotion constitutes servitude to the Guru for the Gaudiya Vaishnavas, or Sri Radha-dasya in madhura-rasa.)

mad-arpita-prana mad-asritah parasparam sahayyena mad-alapana-prasada-ramanadi-sukham nityam eva labhante—
mach-chitta mad-gata-prana, bodhayantah parasparam
kathayantas cha mam nityam, tusyanti cha ramanti cha [22]

My male or female servitors, who have dedicated their entire lives to Me and taken full shelter in Me, mutually assist one another in a manner befitting their respective internal devotional aptitudes. They eternally relish conversing about Me, the satisfaction of serving Me, and the nectar of devotion culminating in My divine consorthood—
These are the symptoms of these exclusive devotees:
"With heart and soul dedicated unto Me, they constantly exchange their devotional ecstasies while conversing about Me. By such hearing and chanting, in the stage of practice (sadhana) they enjoy the happiness of devotion; and in the stage of perfection (sadhya), that is, in the achievement of divine love (prema), they relish up to the mellow of My intimate relationship in divine consorthood, in the free spontaneity of Vraja."

bhava-sevaiva bhagavad-vasikarane samartha—
patram puspam phalam toyam, yo me bhaktya prayachchhati
tad aham bhakty-upahrtam, asnami prayatatmanah [23]

Only loving service (bhavaseva) can subjugate the Supreme Lord—
"Whatever the purehearted devotees lovingly offer unto Me, such as Tulasi leaf, flower, fruit, and water, I accept with heartfelt affection."

krsnaika-bhajana-silasya tat prabhavena vidhuyamanany abhadrani duracharavad drstany api durabhisandhi-mulakavan na garhaniyany api cha svarupatas tad eka bhajanasya paramadbhuta-mahatmyat sah sadhur eva—
api chet suduracharo, bhajate mam ananya-bhak
sadhur eva sa mantavyah, samyag vyavasito hi sah [24]

By the potency of the purging effect of devotion for Krishna, glaring inauspicious traits may arise in the character of a person who is exclusively devoted to the service of the Lord. Although such faults may seem to be abominable, they are not condemnable as born of evil motivations (as in a nondevotee). On the contrary, due to the natural, marvelous pristine glory of his exclusive devotion (ananya-bhajana), that devotee is to be known as a true saint—
"If a person serves Me with heart exclusively devoted, even if his practices are abominable he is to be revered as a true saint (sadhu) because his life's resolve is perfect in all respects."

sodhana-prakriya-jata-mala-nihsaranasya, malina-vastunah svabhavika-mala-vichchhuranena saha na kadapy ekatvam. tadrg bhaktah ksipram sudhyati, na kadapi nasyatiti paramasvasa-pradatvam—
ksipram bhavati dharmatma, sasvach-chhantim nigachchhati
kaunteya pratijanihi, na me bhaktah pranasyati [25]

The supreme assurance: the purging of dirt by a process of purification and the natural emanation of dirt from a contaminated thing can never be one. Such a devotee is swiftly purified—he is never lost—
"O son of Kunti, it is My promise that a soul who adopts exclusive devotion unto Me will definitely never fail. Despite the initial purging and sudden appearance of his defects, such anomalies are rapidly dispelled by his continuous remembrance of Me in repentance for the impediments to his service. He becomes impeccably devout in the soul's natural constitutional behavior, and as a result of his devotion he attains supreme relief from the bondage of both sinfulness and piety."

ghani-bhuta-visuddha-sattva-murtim asritya tamasa-prakrtayo 'pi paramam gatim labhante—
mam hi partha vyapasritya, ye 'pi syuh papa-yonayah
striyo vaisyas tatha sudras, te 'pi yanti param gatim [26]

By taking shelter of Sri Krishna, the embodiment of unadulterated, concentrated pure goodness, even the most depraved reach the supreme destination—
"O Partha, by expressly taking refuge in exclusive devotion for Me, even low-born barbarous peoples that subsist on cow's flesh, corrupt women such as prostitutes, and humans of lower order such as merchants and laborers—they all swiftly reach the supreme destination. Nothing can impede those who take shelter in devotion unto Me."

baddha-jivanam prakrti-yantritatvam isvarasyobhaya-niyamakatvan cha—
isvarah sarva-bhutanam, hrd-dese 'rjuna tisthati
bhramayan sarva-bhutani, yantrarudhani mayaya [27]

The conditioned souls are enslaved by material nature, but the Lord is the controller of both nature and the living beings—
"O Arjuna, I am situated in the hearts of all souls as the Supersoul, the Lord and Master of all souls. For every endeavor of the living beings in this world, the Lord (My plenary expansion, the Supersoul) awards an appropriate result. As an object mounted on a wheel is caused to revolve, the living beings are caused to revolve in the universe by the almighty power of the Lord. Incited by Him, your destiny will naturally be effected according to your endeavors."

suddha-jivanam-anuchaitanya-svarupatvat sa-sima-svatantratayah sad-vyavaharena paresasraye para-santih—
tam eva saranam gachchha, sarva-bhavena bharata
tat prasadat param santim, sthanam prapsyasi sasvatam [28]

The pure spirit souls have finite independence due to their constitutional nature as atomic conscious entities; by proper utilization of that independence, they take shelter of the Supreme Lord and thus attain to the supreme peace—
"O Bharata, surrender unto that Lord in all respects. By His grace you will attain to supreme peace and the eternal abode."

bhakta-bandhavasya bhagavatah parama-marmopadesah—
sarva-guhyatamam bhuyah, srnu me paramam vachah
isto 'si me drdham iti, tato vaksyami te hitam [29]

The most hidden of all hidden treasures of the Lord: the most affectionate advice of the devotee's dear friend—
"I have revealed to you My hidden teaching of the non-differentiated Absolute, and My more hidden teaching of the Almighty Dominion. Now hear the most hidden of all hidden treasures concerning Me, the Sweet Absolute. Of all the teachings I have imparted within this Gita-sastra, this is topmost. You are most dear to Me, and thus I am explaining this for your best benefit."

parama-madhurya-murtteh kama-devasya kama-sevanusilanam eva nischitam sarvottama-phala-praptih—
man mana bhava mad-bhakto, mad-yaji mam namaskuru
mam evaisyasi satyam te, pratijane priyo 'si me [30]

Beyond all doubt, the highest attainment is to serve the (supramundane [aprakrta]) desires of the Sweet Absolute Cupid—
"Be My devotee, give Me your heart. Do not think of Me as the karma-yogis, jnana-yogis, and dhyana-yogis do. Sacrifice your every endeavor for Me, the Supreme Personality of Godhead. It is my vow that without a doubt You will then achieve the servitude of My own Self, which is the embodiment of truth, sentience, and beauty. Because you are most dear to Me do I reveal this transcendental devotion to you."

nikhila-dharmadharma-vichara-parityagenadvaya-jnana-svarupasya sri-vrajendranandanaika-vigrahasya pada-padma-saranad eva sarvapach-chhanti-purvaka sarva-sampat-praptih—
sarva-dharman parityajya, mam ekam saranam vraja
aham tvam sarva-papebhyo, moksayisyami ma suchah [31]

The only way to gain relief from all adversities, the only way to find the hidden treasure, is to abandon all consideration of religiosity or irreligiosity and surrender unto the lotus feet of the Absolute Reality the Beautiful Sri Krishnachandra, the divine son of King Nanda—
"To impart knowledge of My all-comprehensive aspect, Brahman, as well as knowledge of My all-permeating aspect, Paramatma, whatever teachings I have given, based in general on: the duties of the socioreligious ranks of life, the duty of the mendicant, selflessness, internal and external sense-control, meditation, subservience to the dominion of the Almighty—now I ask you to summarily dismiss every one of those religiosities and surrender unto Me, the Personality of Godhead, Bhagavan. Then I shall deliver You from all sin of this worldly sojourn, as well as any sin incurred by giving up the aforementioned duties or religiosities. There will be no cause for you to lament that your life's mission is unfulfilled."

sri-harer eva sarva-sad-asaj-jagat-karanatvam—
aham evasam evagre, nanyad yat sad-asat-param
paschad aham yad etach cha, yo 'visisyeta so 'smy aham [32]

Srimad-Bhagavatam (verses 32–57)

Sri Hari is the cause of all worlds, gross and subtle—
"Prior to the creation of this universe, only I existed. The gross, the subtle, and even the indefinable non-differentiated Absolute, Brahman—nothing whatsoever existed separately from Me. After the creation, I exist as the aggregate entity; and after the cataclysm, only I shall remain."

nikhila-sambandhabhidheya-prayojanatmaka-veda-jnanam tasmad eva—
jnanam me paramam-guhyam, yad-vijnana-samanvitam
sa-rahasyam tad-angan cha, grhana gaditam maya [33]

The aggregate of knowledge propounded by the Vedas—relation, means, and end (sambandha, abhidheya, prayojana)—arises from Him alone—
"To be merciful upon you do I teach you the most esoteric knowledge of Me, including—the realization of My nature and entourage (sambandha-tattva), the inconceivable mystery of loving devotion or prema-bhakti (prayojana-tattva), and its constituent part in the form of devotional practice or sadhana-bhakti (abhidheya-tattva). Now hear My message attentively, and accept what I impart to you."

sri-krsnatmaka-dharmamayam eva veda-jnanam tasmad brahmanadhigatam—
kalena nasta pralaye, vaniyam veda-samjnita
mayadau brahmane prokta, dharmo yasyam mad atmakah [34]

The teaching of eternal religion, non-different from Sri Krishna, is received from Sri Krishna by Lord Brahma—
"The message of the Vedas is eternal religion, non-different from Me. When in the course of time those eternal teachings disappeared from view with the universal cataclysm, I imparted them to Lord Brahma at the dawning of a new creation."

paramananda-svarupa-sri-krsnaptir eva sarva-srestha-sukha-praptih—
mayy arpitatmanah sabhya, nirapeksasya sarvatah
mayatmana sukham yat tat, kutah syad visayatmanam [35]

The ultimate happiness is the attainment of the service of Sri Krishna, who is divine ecstasy personified—
"My dear saints, where can the materialists find the happiness that I, the embodiment of divine ecstasy, bestow within the hearts of those who offer life and soul unto Me, and who have thus become indifferent to all else?"

karma-yogadi-labhyam phalam vanchhati chet prapnoty eva krsna-bhaktah—
yat karmabhir yat tapasa, jnana-vairagyatas cha yat
yogena dana-dharmena, sreyobhir itarair api [36]
sarvam mad-bhakti-yogena, mad-bhakto labhate 'njasa
svargapavargam mad-dhama, kathanchid yadi vanchhati [37]

When a devotee desires any object which is attainable by the practitioners of religiosity based on karma, jnana, and yoga, all his requirements are summarily achieved—
"By engaging in devotional service, my devotee effortlessly attains anything and everything attainable in this world by virtuous practices such as duty, austerity, learning, detachment, meditation, charity, or religiosity. Even residence in Vaikunthaloka is his for the asking, to say nothing of the attainment of heaven or liberation."

aikantika diyamanam api kaivalyadikam na vanchhanti—
na kinchit sadhavo dhira, bhakta hy ekantino mama
vanchhanty api maya dattam, kaivalyam apunar bhavam [38]

The exclusive devotees never aspire for liberation headed by emancipation in the Absolute, even if it is offered to them—
"Even if I desire to award it to them, my sagacious, saintly, exclusive devotees will never accept the ultimate emancipation of oneness in Brahman."

kaivalyach-chhreyah salokyadikam api nechchhanti—
mat-sevaya pratitam te, salokyadi-chatustayam
nechchhanti sevaya purnah, kuto 'nyat kala-viplutam [39]

Nor do they aspire for even positive liberation, beginning with residence in the Lord's abode, which is infinitely superior to ultimate emancipation of oneness in Brahman—
"When My dedicated pure devotee never accepts any of the four kinds of positive liberation (salokya, etc.) even if they avail themselves to him by dint of his service unto Me, then why will he ever wish for materialistic enjoyment and ultimate emancipation in Brahman (sayujya-mukti), which are very swiftly vanquished by the march of time? By sayujya-mukti, the soul's eternal status falls into the jaws of death. Thus, sense enjoyment and monistic liberation hold no permanence."

prabala bhaktir eva bhagavad-vasikarana-samartha, na hi yoga-jnanadayah—
na sadhayati mam yogo, na sankhyam dharma uddhava
na svadhyayas tapas tyago, yatha bhaktir mamorjita [40]

Only intense devotion can subjugate the Supreme Lord; meditation, knowledge, etc., cannot—
"O Uddhava, pursuits such as eight-step yoga, knowledge of oneself as one with Brahman, brahminical religiosity and Vedic study, all kinds of austerity, selflessness in asceticism—none of these can bind Me as intense devotion does."

krsna-bhaktih svapakan api janma-dosat punati—
bhaktyaham ekaya grahyah, sraddhayatma priyah satam
bhaktih punati man-nistha, svapakan api sambhavat [41]

Krishna-bhakti delivers even barbarous outcasts from the contamination of their low birth—
"I, who am dear to the sadhus, can be reached only by devotion born of unalloyed faith. Even a dog-flesh-eating outcast who dedicates himself to exclusive devotion for Me is delivered from the influence of the wretched circumstances of his birth."

prabala bhaktir ajitendriyan api visaya-bhogad-uddharati—
badhyamano 'pi mad-bhakto, visayair ajitendriyah
prayah pragalbhaya bhaktya, visayair nabhibhuyate [42]

Intense devotion delivers even persons of uncontrolled senses from worldly enjoyment—
"A person adopting the path of devotion may suffer the obstacle of his mind loitering somewhat in thoughts of mundanity, due to former habits of sensual dalliance. As he cultivates devotion, his service aptitude develops. And the more his boldness to serve increases, the more that materialistic devotee is gradually able to curb his attraction for the mundane. The only cause of failure for such aspirants is their lack of sincerity."

labdha-suddha-bhakti-bijasya nirvinnasyanubhuta-duhkhatmaka-kama-svarupasyapi tat tyagasamarthya-garhana-silasya tatra niskapata-nistha-purvaka-yajita-bhakty-angasya bhaktasya sanair bhagavan hrdayoditah san nikhilavidya tat karyani cha vidhvamsayan-niravachchhinna-nija-chinmaya-vilasa-dhamaivaviskaroti—
jata-sraddho mat-kathasu, nirvinnah sarva-karmasu
veda duhkhatmakan kaman, parityage 'py anisvarah [43]
tato bhajeta mam pritah, sraddhalur drdha-nischayah
jusamanas cha tan kaman, duhkhodarkams cha garhayan [44]
proktena bhakti-yogena, bhajato ma 'sakrn muneh
kama hrdaya nasyanti, sarve mayi hrdi sthite [45]
bhidyate hrdaya-granthis, chhidyante sarva-samsayah
ksiyante chasya karmani, mayi drste 'khilatmani [46]

For one who receives the seed of devotion, who is selfless and penitent, denouncing his inability to abandon mundane enjoyment despite realizing it to be the embodiment of suffering, and who sincerely gives himself incessantly to all the practices of devotion—in the heart of such a devotee, the Supreme Lord ascends like the rising sun to annihilate all ignorance with its reactions, revealing His divine personality in all its pristine glory—
"He who has imbibed heart's faith in the tidings of My name, nature, and pastimes; who has become indifferent to all kinds of fruitive work and its rewards; who has learnt that all forms of enjoyment of sensual passions ultimately transform into misery, yet he is unable to fully abandon such passions—such a faithful devotee, being determined that his shortcomings will be dispelled by the potency of devotion, gradually comes to abhor those evil passions that enslave him, knowing the havoc they wreak—and he serves Me with love: when his objective is pure and sincere, I give him My mercy.
"In this way, the introspective devotee unceasingly absorbs himself in all the practices of devotional service as enunciated by Me. And I, who am situated in the heart of My devotee, strike at the root of all the material urges that infect his heart, reducing them to oblivion.
"By bringing Me—the Soul of all souls—into his heart, no evil can remain there. Swiftly is the hard knot of mundane ego severed, all doubts are slashed, and all mundane action is exhausted for that earnestly aspiring devotee."

jnana-vairagyadinam kadachit suddha-bhakti-badhakatvam ato na bhakty-angatvam—
tasman mad-bhakti-yuktasya, yogino vai mad-atmanah
na jnanam na cha vairagyam, prayah sreyo bhaved iha [47]

Since pursuits based on knowledge-cum-renunciation are sometimes agents of obstruction to pure devotion, they can never be integral parts of devotion—
"The practice of dry gnosticism and stoic abnegation (jnana and vairagya) are unnecessary, and generally cannot be beneficial, for the faithful devotee who dedicates his heart and all his activities to the service of My lotus feet." (Even if jnana and vairagya are superficially employed in a preliminary stage, they are nonetheless not to be considered integral parts of pure devotion, which stands independently in her divine superexcellence.)

sraddhaya eva kevala-bhakty-adhikara-datrtvam na jatyadeh—
kevalena hi bhavena, gopyo gavo naga mrgah
ye 'nye mudha-dhiyo nagah, siddha mam iyur anjasa [48]

It is faith that qualifies one for exclusive devotion, not birth or any other worldly qualification—
"O Uddhava, simply by their unalloyed hearts did the cowherd ladies, the cows of Vraja, the trees headed by the Yamalarjunas, the animals, the snakes headed by the evil Kaliya, and various objects of stultified intelligence headed by the shrubs and creepers of Vrindavan all attain perfection and swiftly reach Me." (Herein, sadhana-siddha Gopis and various other devotees who attained to perfection by pure devotional practice have been referred to.)

sastra-vihita-svadharma-tyagenapi bhagavad-bhajanam eva kartavyam—
ajnayaiva gunan dosan, mayadistan api svakan
dharman samtyajya yah sarvan, mam bhajet sa cha sattamah [49]

One must worship Lord Hari, even if it is necessary to abandon scripturally enjoined prescribed duties to do so—
"In the Scriptures of Religion, I, the Supreme Lord, have instructed men of all statuses of life in their duties. Duly comprehending the purificatory virtue of executing those prescribed duties as well as the vice of neglecting them, one who abandons all allegiance to such dutifulness in order to engage in My devotional service is the best of honest men (sadhu)."

sarva-jivavataranam apy atma-svarupah svayam-rupo vraja-kisora eva sakala-svarupa-vrtti-rasa-samahara-madhura-bhavena sruti-smrti-vihita-pati-devatadi-nistha-parityagenaiva tat-krida-puttalakair iva jivaih kama-rupanugatyena bhajaniyah. nikhila-klesa-dustasura-samaja-pati-puttradi-bhayat sa raksisyaty eva—
tasmat tvam uddhavotsrjya, chodanam pratichodanam
pravrttin cha nivrttin cha, srotavyam srutam eva cha [50]
mam ekam eva saranam, atmanam sarva-dehinam
yahi sarvatma-bhavena, maya sya hy akutobhayah [51]

The original form of the Lord is Vraja-kisora, the adolescent cowherd boy of Vrindavan, and He is the Soul of all souls and of all incarnations of God as well. Actually forsaking the Vedic and allied scriptural injunctions of allegiance to husband and venerable personages headed by the demigods, one should, as the soul's pursuit in divine consorthood—the natural aggregate of all devotional mellows—follow the path of aspiring for union with that transcendental cowherd exclusively for His transcendental pleasure, and serve Him in pure devotion like a play-doll in His hands. He unfailingly protects one from the fear of all tribulation, demons, society, husband, son and family—
"O Uddhava, totally abandoning the precepts of religiosity incited by the Vedas and corroborated in the Smrti Scriptures, rejecting all injunctions and prohibitions, either well-known or yet to be known, take exclusive refuge in Me, the Soul of all beings—Sri Krishna, the Sweet Absolute. When you can do that with every mellow of your heart, you will be situated in My heart and thus not threatened from any quarter."

jivanam tyakta-bhukti-mukti-devatantarapti-sprhanam grhita-sri-krsnanugatyamaya-jivananam eva nitya-svarupa-siddhis-tad-antaranga-sri-rupanuga-bhajana-parikaratvan cha sampadyate—
martyo yada tyakta-samasta-karma
niveditatma vichikirsito me
tadamrtatvam pratipadyamano
mamatma-bhuyaya cha kalpate vai [52]

Utterly abandoning desire for worldly enjoyment or liberation, or the desire to become one of the demigods, the souls who embrace the service of Sri Krishna realize their eternal divine identity and attain confidential servitude to the Lord, gaining admission into the group of the followers of Srila Rupa Goswami—
"When the mortal being gives up all worldly attempts, completely offers himself to Me, and acts exclusively according to My desire, he attains to the state of nectar, or positive immortality. He is then accepted: he becomes qualified to enjoy the acme of divine ecstasy, united with Me as My family member."

sva-priya-parikarena vina sri-bhagavato 'py atma-sattayam apy anabhilasah—
naham atmanam asase, mad-bhaktaih sadhubhir vina
sriyan chatyantikim brahman, yesam gatir aham para [53]

Even the Supreme Lord does not wish to lead a life without the company of His beloved associates—
"O best of the brahmanas, without the company of those sadhus for whom I alone am the only shelter, I desire neither the bliss of My own nature nor My eternal six opulences."

ananya-bhajanam eva sribhagavato bhaktanan cha parasparam tyagasahane karanam—
ye daragara-putrapta-, pranan vittam imam param
hitva mam saranam yatah, katham tams tyaktum utsahe [54]

In exclusive devotion, the Supreme Lord and His devotees cannot tolerate each other's separation—
"They have left home, son, wife, relatives, wealth, life, this world, the next world—just to surrender to Me. How can I ever dream of leaving them?"

madhura-rasasyaiva sri-hari-vasikarane mukhyatvam tatradhisthitasya darsanam eva sampurna-darsanam—
mayi nirbandha-hrdayah, sadhavah sama-darsanah
vase kurvanti mam bhaktya, sat-striyah sat-patim yatha [55]

Divine consorthood is the principle subduer of Sri Hari, and the vision of those who adopt it is perfect and complete—
"As a chaste wife charms her virtuous husband, the sadhus of poised vision who adore Me with all their hearts similarly charm Me by the influence of their love."

sri-lila-purusottamasya svechchhakrta-svasraya-vigraha-gananugatyamaya-nija-nitya-vraja-vastava-mula-parichaya-prakase priti-tattvasyaiva-maulikatvat, nyayady asya tad asritatvam tad adhinatvan cha, dvijasya hari-bhakta-vasyatvan cha prakasitam—
aham bhakta-paradhino, hy asvatantra iva dvija
sadhubhir-grasta-hrdayo, bhaktair-bhakta-jana-priyah [56]

The Original Supreme Lord of divine pastimes—the son of the King of Vraja—is by nature submissive to his surrendered souls, by His own sweet will. In the manifestation of the Lord's eternal fundamental identity, it is revealed that because love is everything to Him, law is naturally dependent upon and thus subordinate to love, and a brahmana is subordinate to the devotee of the Lord—
"O My dear brahmana, I am subordinate to My devotee, and therefore I am like one who has no independence. The sadhu devotees have captured My heart. And not to speak of My devotees, those who are devoted to My devotees are also dear to Me."

sri-krsna-prapannesu tyaktakhila-svajana-svadharmesu tat-padaika-ratesu tad-viraha-kataresu sri-bhagavato nija-nama-prema-parikara-vigraha-lilarasa-pradanena paramatmiyavat paripalana-pratisruti-rupa paramasvasa-vani—
tam aha bhagavan prestham, prapannartti-haro harih
ye tyakta-loka-dharmas cha, mad arthe tan vibharmy aham [57]

tatraiva

For the devotees who have surrendered to the lotus feet of Sri Krishna, who have given up their families and prescribed duties for Him, and who within their deep absorption in His service feel brokenhearted by His separation, the Lord's message of supreme reassurance is His pledge as the most intimate family member to maintain the life of His devotee by giving His own name, affection, associates, body, and the ambrosia of His pastimes—
The Supreme Lord Sri Hari, the vanquisher of the anguish of His surrendered souls, told His dearmost surrendered soul (Uddhava, the messenger):
"I personally maintain those who have given up their prescribed duties and social obligations for Me."

iti sri-prapanna-jivanamrte
sri-bhagavad-vachanamrtam nama navamo 'dhyayah

thus ends the ninth chapter

Words of Nectar from the Supreme Lord
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