Upadesamrita – Nectar of Instruction Text One v! co co vega" manasa# krodha-vega" jihv ! -vegam -vegam udaropastha-vegam ! n veg! n yo vi$aheta dh% ra et ! r a# !" p&thiv%" sa 'i$ y! t sarv! m ap % m
Word for word: v! ca ca# — of speech; vegam — urge; manasa# — of the mind; krodha — of anger; vegam — urge; jihv! — — ! n — these; udara--upastha — of the belly and genitals; vegam — urge; et ! of the tongue; vegam — urge; udara veg ! n — urges; ya# — whoever; vi$aheta — can tolerate; dh% ra r a# — sober; sarv! m — all; api — certainly; — world; sa# — that personality; 'i$ y! t im! m — this; p&thiv% m t — — can make disciples. Translation: A sober person who can tolerate the urge to speak, the mind’s demands, the actions of anger and the urges of the tongue, belly and genitals is qualified to make disciples all over the world. Text Two aty! h! ra ra# pray! sa sa' ca prajalpo niyam! graha graha# jana-sa (ga' ca laulya" ca b $a) bhir hir bhaktir vina' yati
Word for word: ati-! h! ra atira# — overeating or too much collecting; pray! sa sa# — over-endeavoring; ca — and; prajalpa # — graha# – too much attachment to (or agraha# – too much idle talking; niyama — rules and regulations; ! graha jana--sa(ga# — association with worldly-minded persons; ca — and; laulyam — ardent neglect of); jana hi# — by these six; bhakti# — devotional service; vina' yati — is b longing or greed; ca — and; $a) bhi destroyed.
Translation: One’s devotional service is spoiled when he becomes too entangled in the following six activities: (1) eating more than necessary or collecting more funds than required; (2) over-endeavoring for mundane things that are very difficult to obtain; (3) talking unnecessarily about mundane subject matters; (4) practicing the scriptural rules and regulations only for the sake of following them and not for the sake of spiritual advancement, or rejecting the rules and regulations of the scriptures and working independently or whimsically; (5) associating with worldly-minded persons who are not interested in K!"#a consciousness; and (6) being greedy for mundane achievements. Text Three uts! h! n ni'cay! d dhairy! t tat-tat-karma-pravartan! t sa(ga-ty! g! t sato v&tte# b $a) bhir hir bhakti# prasidhyati
Word for word: uts! h! t t — by enthusiasm; ni'cay! t t — by confidence; dhairy! t t — by patience; tat -tat -karma — various pravartan n! t t — ga--ty! g! t t — activities favorable for devotional service; pravarta — by performing; sa(ga — by giving up the association of nondevotees; sata# — of the great previous $c$ryas; v&tte# — by following in the footsteps; $a) bhi hi# — by these six; bhakti# — devotional service; prasidhya b prasidhyati ti — advances or becomes successful.
Translation: There are six principles favorable to the execution of pure devotional service: (1) being enthusiastic, (2) "
endeavoring with confidence, (3) being patient, (4) acting according to regulative principles [such as %rava#a& k ' rtana& vi"#o( smara#am – hearing, chanting and remembering K!"#a], (5) abandoning the association of nondevotees, and (6) following in the footsteps of the previous $c$ryas. These six principles undoubtedly assure the complete success of pure devotional service. Text Four dad ! ti pratig&h*! ti guhyam ! khy! ti p&cchati bhu(kte bhojayate caiva $a) - vidha" pr% t i-lak $a*am
Word for word: dad ! ti — gives charity; pratig &h*! ti — accepts in return; guhyam — confidential topics; ! khy ! ti — explains; p&cchati — inquires; bhu(kte — eats; bhojayate — feeds; ca — also; eva — certainly; $a+ - vidham — six kinds; pr% t i — of love; lak $a*am — symptoms.
Translation: Offering gifts in charity, accepting charitable gifts, revealing one’s mind in confidence, inquiring confidentially, accepting pras$da and offering pras$da are the six symptoms of love shared by one devotee and another.
Sri Isopanisad Iso Invocation o" p,r*am ada# p,r*am ida" p,r*! t p,r*am udacyate p,r*asya p,r*am ! d ! ya p,r*am ev! va'i$ yate
Word for word: o" — the Complete Whole; p,r*am — perfectly complete; ada# — that; p,r*am — perfectly complete; idam — this phenomenal world; p,r*! t — from the all-perfect; p,r*am — complete unit; udacyate — is produced; p,r*asya — of the Complete Whole; p,r*am — completely, all; ! d ! ya — having been taken away; p,r*am — the complete balance; eva — even; ava'i$ yate — is remaining.
Translation: The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the Complete Whole is also complete in itself. Because He is the Complete Whole, even though so many complete units emanate from Him, He remains the complete balance. Iso mantra 1 %'! v! syam idam sarva" yat kiñca jagaty!" jagat tena tyaktena bhuñj %t h! m! g&dha# kasya svid dhanam Word for word: %'a — by the Lord; ! v! syam — controlled; idam — this; sarvam — all; yat kiñca — whatever; jagaty ! m — within the universe; jagat — all that is animate or inanimate; tena — by Him; tyaktena — set-apart quota; #
bhuñj % th!# — you should accept; m! — do not; g&dha# — endeavor to gain; kasya svit — of anyone else; dhanam — the wealth.
Translation: Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong.
Bhakti Rasamrita Sindhu – Nectar of Devotion
Bhakti-ra s! m" ta-sindhu (1.1.12).
sarvop! dhi-vinirmukta" tat-paratvena nirmalam h&$% k e*a h&$% k e'asevana" bhaktir ucyate
Word for word: sarva-up! dhi-vinirmuktam — free from all kinds of material designations, or free from all desires except the desire to render service to the Supreme Personality of Godhead; tat - paratvena — by the sole purpose of serving the Supreme Personality of Godhead; nirmalam — uncontaminated by the effects of speculative philosophical research or fruitive activity; h&$% k e*a — by purified senses freed from all designations; h&$% k a-%'a — of the master of the senses; sevanam — the service to satisfy the senses; bhakti# — devotional service; ucyate — is called.
Translation: “ ‘Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and one’s senses are purified simply by being employed in the service of the Lord.’ Purport: This verse quoted from the N ! rada-pañcar! tra is found in the Bhakti-ras! m&ta-sindhu (1.1.12).
Bhakti-ra s! m" ta-sindhu (1.1.11)
This is the process of bhakti-yoga. any! bhil!$it ! -',nya" jñ! na-karm! dy-an! v&tam ! nuk ,lyena k &$*! nu'% lana" bhaktir uttam!
“One should render transcendental loving service to the Supreme Lord K!"#a favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service.”
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Bhakti-ra s! m" ta-sindhu (1.2.187)
)r ' R*pa Gosv$m ' in his Bhakti-ras! m&ta-sindhu (1.2.187) describes this as follows: % h ! yasya harer d ! syekarma*! manas! gir!nikhil! sv apy avasth! su j %v an-mukta# sa ucyate “A person acting in K!"#a consciousness (or, in other words, in the service of K!"#a) with his body, mind, intelligence and words is a liberated person even within the material world, although he may be engaged in many so-called material activities.”
Bhakti-ra s! m" ta-sindhu (1.2.234)
ata# 'r% - k &$*a-n ! m! di na bhaved gr! hyam indriyai# sevonmukhe hi jihv! dau svayam eva sphuraty ada#
Word for word: ata # — therefore (because K!"#a’s name, form and qualities are all on the absolute platform); 'r% - k &$*an! ma-! di — Lord K!"#a’s name, form, qualities, pastimes and so on; na — not; bhavet — can be; gr! hyam — perceived; indriyai# — by the blunt material senses; sev! -unmukhe — to one engaged in His service; hi — certainly; jihv! -! dau — beginning with the tongue; svayam — personally; eva — certainly; sphurati — become manifest; ada# — those (K!"#a’s name, form, qualities and so on).
Translation: “ ‘Therefore material senses cannot appreciate K!"#a’s holy name, form, qualities and pastimes. When a conditioned soul is awakened to K!"#a consciousness and renders service by using his tongue to chant the Lord’s holy name and taste the remnants of the Lord’s food, the tongue is purified, and one gradually comes to understand who K!"#a really is.’ Purport:
This verse is recorded in the Bhakti-ras! m&ta-sindhu (1.2.234).
Bhakti-ra s! m" ta-sindhu (1.2.255)
an! saktasya vi$ay! n yath! rham upayuñjata# nirbandha# k &$*a-sambandhe yukta" vair! gyam ucyate
“Things should be accepted for the Lord’s service and not for one’s personal sense gratification. If one accepts something without attachment and accepts it because it is related to K!"#a, one’s renunciation is called yukta-vair! gya.”
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Bhakti-ra s! m" ta-sindhu (1.4.15-16)
! dau 'raddh! tata# s! dhusa(go ’tha bhajana-kriy! tato ’nartha-niv&tti# sy! t ! rucis tata# tato ni$+ h ath! saktis tato bh! vas tata# prem! bhyudañcati s! dhak ! n! m aya" prem*a# pr! durbh! ve bhavet krama# Word for word: ! dau — in the beginning; 'raddh! — firm faith, or disinterest in material affairs and interest in spiritual advancement; tata# — thereafter; s! dhu-sa(ga# — association with pure devotees; atha — then; bhajanakriy! — performance of devotional service to K!"#a (surrendering to the spiritual master and being encouraged by the association of devotees, so that initiation takes place);tata# — thereafter; anarthaniv &tti# — the diminishing of all unwanted habits; sy! t — there should be; tata# — then; ni$+ h ! — firm faith; ruci# — taste; tata# — thereafter; atha — then; ! sakti# — attachment; tata# — then; bh! va# — emotion or affection; tata# — thereafter; prema — love of God; abhyudañcati — arises; s! dhak ! n! m — of the devotees practicing K!"# a consciousness; ayam — this; prem*a# — of love of Godhead; pr! durbh! ve — in the appearance; bhavet — is; krama# — the chronological order. Translation: “ ‘In the beginning there must be faith. Then one becomes interested in associating with pure devotees. Thereafter one is initiated by the spiritual master and executes the regulative principles under his orders. Thus one is freed from all unwanted habits and becomes firmly fixed in devotional service. Thereafter, one develops taste and attachment. This is the way of s$dhana-bhakti, the execution of devotional service according to the regulative principles. Gradually emotions intensify, and finally there is an awakening of love. This is the gradual development of love of Godhead for the devotee interested in K!"#a consciousness.’
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