Text 1

amnayah praha tattvam/ harimiha
paramam/ sarvasaktim/ rasabdhim/
tadbhinnamsamsca jivan/ prakriti kavalitan/
tadvimuktamsca bhavat/
bhedabheda-prakasam sakalamapi hareh/
sadhanam suddha bhaktim/
sadhyam yat pritim/ evetyupadisati harau
gauracandram bhajetam

Word Notes:

The wisdom revealed by Sri Gauracandra is being described briefly as follows:

tam gauracandra bhaje (I worship that Sri Gauracandra);

yah (who);

amnayah praha tattvam (the ninefold aspects of wisdom revealed as authorized by the Vedic scriptures; such as, (1) Sri Hari is the only source of wisdom; (2) He is omnipotent; (3) He is the ocean of universal bliss; (4) the living entities are the parts and parcels of Sri Hari; (5) some of the living entities are conditioned by the material nature; (6) some of the living entities are liberated from material nature; (7) the universe is nothing but the manifestation in oneness and difference with Sri Hari; (8) uncontaminated devotion is the only means of liberation for the conditioned souls; (9) love for Supreme Godhead is the only goal of knowledge and wisdom. Thus, in the verse, the requisites for wisdom, as revealed by Sri Krishna Chaitanya, are presented.


“I worship Sri Gauracandra [Lord Chaitanya] Who has revealed the path of wisdom. The Vedic scriptures are the only authority for knowledge of the ninefold aspects of wisdom, which are (1) Sri Hari is the only source of wisdom; (2) He is omnipotent; (3) H e is an ocean of bliss; (4) the living entities are His parts and parcels; (5) some of the living entities are conditioned by the material nature; (6) other living entities are liberated from material nature; (7) everything, including the jivas, is one an d different from Sri Hari; (8) unalloyed devotional service is the only means for the conditioned souls to go beyond this world of birth and death; (9) love for the Supreme Lord [prema] is the only goal.”

Text 2

svatahsiddho vedo haridayita vedhah prabhrtitah
pramanam satpraptam pramiti-visayan tan navavidhan
tatha pratyaksadi-pramiti-sahitam sadhayati nah
na juktistarkakhya pravisati tatha saktirahita

Word Notes:

The transcendental wisdom of the ten maxim is being enumerated in ten verses –

svatah siddho vedah haridayita-vedyhah prabhrtitah (the Vedic scriptures are the only source of all authoritative wisdom according to words mentioned therein, viz., ‘asya maha to bhutasya nisvasitametat’ [Rig Veda] etc. The Vedic instruction as obtained through disciplic succession by Brahma etc. as the closest associates of the Supreme Godhead, according to the words ‘brahma devanam prathamah samvabhuva’ as stated in the Mundaka Upanisad, must be considered as ‘the Vedas’ and not dry arguments and speculation; and that those are the only Vedic maxims)

pratyaksadi pramiti sahitam (with perceptible proofs)

nah (about us)

tan pramiti-visayan (about those propositions)

nava vidhan (ninefold propositions)

sadhayati (performs). [In this respect the wise advice expounded by Sri Jiva Prabhu runs thus – ‘In spite of highly developed intellect and expertise, all men are polluted with four illusory propensities, and so they are unfit for realizing transcendental spiritual knowledge of inconceivable nature. For this reason, the ten propositions perceived by them are also faulty and imperfect. As such, the intelligence of the living entities is unable to ascertain the inconceivable nature of transcendental truth; and accordingly through such understanding, no spiritual aspect of wisdom can be proved; but if we are interested in realizing the inconceivable wonderful aspects of the transcendental, omnipresent truth, we should accept the authoritative Vedic scriptures as the fountainhead of all material and spiritual wisdom perpetuated through the eternally continuing chain of disciplic succession.

Why are we so interested in the conviction that the Vedas are authentic? Replying to such a question, it has been stated in Brahma-sutra (2.1.11) that human intelligence can never be satisfied through arguments; and as such no wisdom of spiritual transcendental truth could be attained by means of arguments. In Mahabharata (Bhismaparva, 5.22) it is said that the transcendental subject matters could never be considered discernible through arguments. Again, Brahmasutra (1.1.3) says that the scriptures are the only source of discerning anything relating to the knowledge of Godhead, and that (2.1.17) authentic words are the only vehicle for discerning transcendental subject matters. In Srimad Bhagavatam (11.20.4), it is said that – ‘Oh Supreme Personality of Godhead, love for You and its refinement, developing into the stage of pure devotion means that the image and the opulences of Godhead, although unknowable to the forefathers, the demigods and also to human beings in general, yet their real vision is t he revealed words of truth contained in the Vedas, in other words, the words of the Vedas have become the true vision to human beings in order to experience the Vedic instructions and to disseminate these instructions among the ignorant people. In these words, the great sage Sri Vyasadeva has accepted that the writings of the Vedic scriptures revealed as the divine instruction have been accepted as authentic and authoritative.]

tatha (like that) saktirahita tarkakhya yuktih (arguments based on reasoning without substantive force behind) na pravisati (does not enter, which means that the transcendental spiritual subject matter can never be ascertained through didactic arguments and reasoning).


“The axiomatic Vedic wisdom revealed to us through disciplic succession from Brahma and others, blessed by the Supreme Personality of Godhead Sri Hari, is the most authoritative source of instructions. It is fortified by the nine prameyas which reveal in truth the truth. Dry arguments and reason alone are insufficient for discerning that which is inconceivable, namely transcendental subject matter. Therefore no such arguments can penetrate into the spiritual domain.”

Text 3

harisvekam tattvam vidhisivasuresa-pranamito
yadevedam brahma prakrti-rahitam tattanumahah
paratma tasyamso jagadanugato visvajanakah
sa vai radhakanto navajaladakantiscidudayah

Word Notes:

vidhi-siva-suresa-pranamitah haristvekam tattvam (Sri Hari is the only source of knowledge worshipped by Brahma, Siva, Indra);

sa tu navajaldakantiscidudayah radhakanta (His complexion is like a newly-formed cloud. He is the spiritually blissful form of Syamasundara, glorified companion to Radha, known as Krishnacandra);

yadbrahma tattanumahah (Brahman as stated in the Upanishads is the bodily effulgence of Radha Kanta);

jagadanugatah visvajanakah paratma (innermost knower of the universe, father of creation , supreme soul);

tasya (of Sri Krishna);

amsah (the third incarnation of Godhead as Vishnu lying on the transcendental ocean of milk).


“Sri Hari, who is worshiped by Brahma, Shiva and Indra, is the supreme source of all knowledge. Impersonal Brahman is the bodily effulgence of the beautiful Lord Sri Sri Radha-kanta. The creator of the universe Lord Vishnu, who lies on the transcendental ocean of milk, is only a plenary portion of Sri Hari. Sri Hari Himself is none other than our Sri Radha-vallabha, the lover of Sri Radha. He has a complexion like a newly formed monsoon cloud, as visualized in our hearts.”

Text 4

parakhyayah sakteraprthagapi as sve mahimani
sthito jivakhyam svamacidabhihitam tam tripadikam
svatantrecchah saktim sakalavisaye preranaparo
vikaradyaih sunyah paramapurusoayam vijayate

Word Notes:

sah (Sri Krishna);

parakhyayah sakteraprthagapi (even being non-different from the supreme power);

sve mahimani sthito (even being situated in His own undivided glorified position);

tam tripadikam (the only power in the forms of internal, external and marginal potencies according to function);

sakalavisaye preranaparah svatantrecchah (He Himself is independent and self-willed even after deputing different entities as per internal, external and marginal relationships);

paramapurusah vijayate (Supreme Personality Sri Hari stays as He is).

Although he is non-different from His imperceptible supreme power, He is an independent and self-willed entity. The Supreme Personality is eternally in existence in His own glories. He is deputing His internal, external and marginal potencies all the time towards different activities in proper ways. Still He is staying in His full potency and form as an undisturbed entity and the supreme source of all knowledge.”

Text 5 described that the Supreme Lord is an ocean of unlimited rasa.

Text 5

sa vai hladinyasca pranayavikrteh-hladanarata-
statha samviccakati-prakatita-rahobhava-rasitah
tatha sri sandhinya krtavisada-taddhamamcaye
rasambhodhou magno vrajarasavilasi vijayate

Word Notes:

sah vai (Krishna Himself);

hladinyasca (of the aspect of amusement under constitutional potency);

pranayvirkrteh-hladanarata (engaged in the matters of amusement under amorous ecstasy);

punah tacchakteh samircchakti-prakatita-rahobhava- rasitah (again that constitutional potency is phenomenally manifested through material relationship of samvit);

punasca tacchakteh sandhim krtavisada taddhamanicaye rasambhodhou magno (again being submerged in the ocean of transcendental mellow of relationship between the individual and the Supreme Lord through the material features known as sandhini manifestation of the constitutional potency);

vraja rasa vilasi vijayate (the Supreme enjoyer of Vraja, Sri Krishna remains abounding with all His excellence).


“There are three manifestations of the spiritual potency – hladini, samvit, and sandhini (bliss, cognizance and eternal existence). Under the amorous ecstasy of bliss Sri Krishna is always attracted and under the intimacy of transcendental cognizance He is ever satisfied. Manifested throughout eternal existence as in the tranquil dhama of Vrindavana and the like, that very independent enjoyer of Vraja, Sri Krishna, is eternally present as deeply engrossed in the transcendental mellow of spiritual relationship. This means that – these three manifestations, namely, bliss, cognizance and eternal existence of the spiritual potency are widely well-known. The manifestation of bliss from the spiritual potency conveys complete transcendental blissful satisfaction through the daughter of King Vrisabhanu to Sri Krishna. Herself being the beloved consort of Krishna, she is the source of eight varieties of awareness manifested in Her eight closest girlfriends in physical forms. ‘Priya-sakhi’ (confidential friend), ‘narma-sakhi’ (intimate friend), ‘prana-sakhi'(friend as dear as life), and ‘parama-prestha-sakhi’ (most intimate friend) – these four varieties of service mentality have been manifested by Herself in Her four classifications of friendship. They are the eternally successful friends in the transcendental domain of Vraja. The aspect of samvit or cognizance under spiritual potency has manifested all sorts of relationships prevalent in Vraja. The aspect of sandhini or eternal existence under spiritual potency is manifested throughout the existence of the villages, forests, dwellings, hills, cows and bulls, materials for enjoyment of Sri Krishna, Sri Radhika and Their friends, Their servants. Lord Sri Krishna is eternally ecstatic in amorous bliss and is active in transcendental cognizance developed throughout the aspect of samvit. Cow protection and the rasa dancing – all are the activities of Krishna developed through the aspect of samvit or transcendental cognizance of Sri Krishna. Within the eternal existence of Vraja-dhama Sri Krishna is eternally engrossed. Vraja-lila-dhama is the most enjoyable place of all the places of pastimes of Sri Krishna.”

Text 6 describes the living entities as the Lord’s parts and parcels.

Text 6

sphulinga rddhagneriva cidanavo jivanicaya
hareh suryasyaivaprthagapi tu tadbhedavisayah
vase maya yasya prakrti-patirevesvara iha
as jivomukto’api prakrtivasa yogyah svagunatah

Word Notes:

Clarifying the source of theism, the living entities in different categories are being described –

suryasya hareh anava iva (like the molecules in the rays of sun);

cidanova (living entities);

te tu rddhagneh sphulinga iva (like the sparks of a fire);

aprthagapi tu tadbhedavisaya (because of its atomic nature, it is considered as a separate entity although non-different from the Supreme Godhead being manifested through His marginal potency);

yasya vase maya sa eva isvarah prakrtipatih (that Hari is the Godhead, the controller of nature, and illusion is active under His influence.);

sah jiva muktah api (even if that living entity is liberated);

svagunatah (by his own modes i.e. desires for enjoyment according to individual cravings);

prakrtivasayogya (susceptible to influence of illusion).

[Thus a difference between Godhead and living entity is ascertained.]


“Just like the sparks coming out of a flaming fire, infinite living entities are emanating as the transcendental particles of sunlight in the effulgent rays of Sri Hari, being the transcendental sun Himself. Although non-different from Sri Hari, all living entities have eternally different status. The eternal difference between the Godhead and the living entity is that the Supreme Personality of Godhead by dint of His exceptional qualities has kept the illusory potency eternally subjugated as a servitor, and that by virtue He is the Supreme Lord of nature, thus to be accepted as Godhead; whereas one who is susceptible to the influence of illusion simply because of his material nature, inspite of the fact that he is in a position of liberation, should be categorized as a living entity.”

Text 7

svaruparthairhinan nijasukhaparan krsnavimukhan
harermaya dandyan gunanigadhajalaih kalayati
tatha sthulairlingaidvividhavaranaih klesanikarai-
rmmahakarmalanairnayati patitan svarganirayau

Word Notes:

Those living entities have two divisions – one is eternally God conscious, and the other is eternally forgetful. One is open minded and eager owing to an awareness of real knowledge and the other is deviated for his lack of knowledge. The God conscious entity is situated as a servitor to Godhead as a result of his inclination to Godhead, and the other is living a life of mundane materialism being defeated by illusion due to his diversion in the way of spiritual thinking. The symptoms of a living entity gripped under the influence of illusion are narrated thus:

svaruparthaih hinan (awareness of the constitutional potency is one’s transcendental source of knowledge, and absence of such awareness means the lack of knowledge about constitutional potency);

nija sukha paran (one who is desirous of sense gratification while disregarding the primary duty of worshipping Hari);

krsna vimukhan (running after material enjoyment entirely forgetting the fact that only Krishna is all in all);

dandyan (living entities who are subject to punishment);

harermaya (illusion as the external potency of Sri Hari);

guna-nigadajalai (with the shackles of modes like goodness passion and ignorance);

kalayati (involves);

sthulair-lingair-dvlividhavaranaih (again encompassed under the gross material body with genitals, including the covering of mind, intelligence and ego);

klesanikaraih (along with the sufferings; sufferings are – sinful activities, causes of such sinful activities and the three modes arising out of nescience);

mahakarmalanaih (through the vast material world of fruitive activities including all unforeseen events useless words and speeches have the qualities of continuous destruction, creating great obstructions of bondage);

patitan (those fallen and conditioned living entities);

svarganirayou nayati (make the living entities, as a result of their own good and bad types of fruitive activities, travel through the heavenly and hellish planets).


“Constitutionally, a living entity is an obedient servant of Sri Krishna. The illusory potency enchains with its shackles of modes of goodness, passion and ignorance all such living entities who are always after sense gratification, deviated from Krishna consciousness and thus doomed for chastisement. That illusion takes them around the heavenly and hellish planets, dragging them through the bondage of results of fruitive activities full of sufferings, covered by the gross body with genitals.”

Text 8

yada bhramam bhramam harirasagalad-vaisnavajanam
kadacit sampasyamstadanugamane syadruciyutah
tada krsna vrttya tyajati sanakairmayaikadasam
svarupam vibhrano vimalarasabhogam sa kurute

Word Notes:

In order to describe the constitutional position of the living entities free from the bondage of nature through devotional services to Godhead, the process of attaining the constitutional position of the conditioned living entities is thus narrated:

yada (the period of traveling through the forms of various species according to the results of fruitive activities);

iha (in this land of India);

kadacit (any time as a result of accumulated good effects from devotional services to Godhead);

harirasa galad-vaisnavajanam (any vaishnava person whose heart is absorbed in the devotional mellow of Sri Hari);

sampasyan (by looking at);

tadanugamane (following in his footsteps, his way of life, devotional services and worshipping of Sri Krishna);

rucih syat (interest is developed);

tada sa krsnavrttya (during that period the living entity starts chanting the holy name of Sri Krishna along with other spiritual exercises);

krame sanakaih (slowly by and by);

mayikadasam tyajati (forsakes his conditioned state under illusion);

svarupam vibhrano (and attaining the position of liberation upon his achievement of own transcendental constitutional state of being);

vimalarasabhogam (blissful taste of divine love);

kurute (starts having).


“While traveling through various species of high as well as low grades in this material world, a living entity, conditioned by illusion, develops a taste for pursuing the vaishnava way of life, whenever he comes in contact of a vaishnava person who is abs orbed in the transcendental mellow of Sri Hari; and his illusory conditioning starts withdrawing itself gradually through the process of chanting the holy name of Lord Sri Krishna, so that the said living entity qualifies himself relishing the unalloyed transcendental mellow of devotional service to Lord Sri Krishna while attaining gradually his constitutional position.”

Text 9

hareh sakteh sarvam cidacidakhilam syat parinatih
vivarttam no satyam srutimiti viruddham kalimalam
harerbhedabhedou srutivihitatattvam suvimalam
tatah premnah siddhirbhavati nitaram nityavisaye

Word Notes:

This is thus said that all spiritual and material worlds are but manifestations of the omnipotency of Sri Hari:

sarvam cidacit akilam (all worlds of spiritual and material creation);

hareh sakteh parinatih (ultimate results of the omnipotency of Sri Ha ri);

syat (become);

vivarttam (theory of evolution as propounded by impersonalist mayavadis, explaining a thing wrongly);

sa na satyam (that is not true);

srutimiti viruddham (against the principles of sruti or Vedic scriptures);

kalimalam (accordingly, knowledge of evolution should be despised as the filthy covering of Kali yuga, the age of quarrelling);

tatah nityavisaye (in the eternal entity of Sri Hari);

premnah siddhirvhavati (desire for divine love or an urge to satisfy Lord Sri Krishna is achieved).


All the worlds of spiritual and material entity are manifestations of Sri Krishna’s omnipotence; the Western theory of evolution is not true, this is nothing but a filthy covering of kali-yuga and is against Vedic principles; the doctrine of inconceivable oneness and difference is the only unalloyed source of knowledge, in as much as, divine love is crystallized as the eternal knowledge all the time disseminating from the said doctrine of inconceivable oneness and difference.

Text 10

srutih krsnakhyanam smarana-nati-pujavidhiganah
tatha dasyam sakhyam paricaranamapyatmadadanam
navangani sraddha-pavita-hrdayah sadhayati va
vraje sevaluvdho vimalarasabhavam sa labhate

Word Notes:

After discussing so far on the aspect of relationships, now the theory of exposition and requisites are described thus:

sruti krsnakhyanam smarana nati puja- vidhiganastathadasyam sakhyam paricaranamapi atmadadanam (hearing, chanting, remembering, offering obeisances, worshiping, serving the Lord’s feet, acting as the Lord’s servant, making friends with the Lord, and surrendering oneself fully to the Lord);

navangani (these nine processes of devotional service);

sraddha pavita hrdayasadhayati va (he who performs these services with all due respect);

asvraje sevalubdho vimalarasa havam labhate (such a devotee, anxious to offer services to Vraja, attains unalloyed ecstacy and mellow of the sweetest nature).


“A devotee who performs the nine processes of devotional service, namely, hearing the name and glories of the Supreme Personality of Godhead, chanting His glories, remembering the Lord, serving the Lord’s feet, worshiping the Deity, offering obeisances unto the Lord, acting as the Lord’s servant, making friends with the Lord, and surrendering oneself fully to the Lord – in all sincerity and dedication to offer his services to Vraja-dhama – ultimately attains unalloyed devotional ecstasy to Krishna.”

Text 11

prabhuh kah ko jivah kathamidamacidvisvamiti va
vicaryaitanarthan haribhajanakrcchastracaturah
abhedasam dharman sakalamaparadham pariharam
harernamanandam pivati haridaso harijanaih

Word Notes:

Upon making an assessment of the theory of relationship, exposition and requisites, the primary duties of a living entity is thus narrated:

jivanam kah prabhu ka jiva idam acit visvam katham va etadarthatrayam vicarya (after justifying the three aspects , namely, who is the master or controller of and hence worshipable by the living entity, who are the living entities themselves and why is this non-spiritual i.e., this material world created);

haribhajana krcchastracatura, (intelligent person who is eng aged in worshiping Sri Hari upon justifying the said three aspects on the basis of scriptural reasoning);

abhedamsa (justification of non-difference with Brahma with the conviction that ‘I am Brahma’);

dharman (all the religions relating to work, knowledge and yogic practices);

sakalamaparadham (all the offenses relating to holy name and offering services to Godhead);

pariharan (avoiding);

haridasah (Vaisnava living entity);

harijanaih harerhamanandah pivati (becomes glorified in relishing the holy name of Sri Hari together with the devotees of Sri Hari).


“Who is Krishna? Who am I as a living entity? What is this spiritual and material world? These are the basic questions upon which a person engaged in worshiping Sri Hari and intelligently well-versed in the scriptures, make a justified assessment and starts relishing the holy name of Sri Hari as a servant of Sri Hari together with the saintly devotees. After relinquishing all conceptions of non-differentiated Brahman, all pious and impious living entities and all sorts of offences whatsoever.”

Text 12

samsevya dasamulam vai hitvaavidyamayam janah
bhavapustim tatha tustim labhate sadhusangatah

Word Notes:

dasamulam samsevya (through practicing these ten instructive maxims);

andyamayam hitva (by eradicating the disease of nescience, just like many people destroy various feverish diseases with the help of taking a potion made from the extracts of ten varieties of herbal roots, similarly by eradicating the disease of Krishna-adverseness through practicing these ten instructive maxims);

sadhusangatah bhavapustim thatha tustim labhate (attain eternal bliss and loving ecstasy together with saintly persons).


“Through practicing these ten instructive maxims, a living entity attains eternal bliss and loving ecstasy together with saintly persons, after eradicating the disease of nescience.