Gauravaḥ — The Spiritual Master and Mantra

Having taken shelter of the Supreme Personality of Godhead, Sri Krsna Caitanya, I begin writing this book for the pleasure of the devotees. After having carefully considered the regulative principles of devotional service, I churned the great ocean of revealed scriptures and compiled this literature to explain the duties of a practicing devotee. Invoking Auspiciousness: Sri refers to the Supreme Lord, who is full of six opulences. Sri also refers to Radha. Hari refers to the Supreme Personality of Godhead, Krsna. Bhakti-vildsa refers to the love and devotion that the living entities offer to Sri Krsna, Sri Narayana, Sri Nrsirhha or Sri Ramacandra. This is the ultimate goal of life. In the Eleventh Canto of the Srlmad-Bhdgavatam, the ultimate goal of life has been described as rendering loving devotional service to the Supreme Lord. This book, Sri Sri Hari-bhakti-vildsa, contains glorification of devotional service, as well as elaborate descriptions of various limbs of sddhana-bhakti, bhdva-bhakti and prema-bhakti. Sri Narayana is the Supreme Lord of all the demigods, headed by Brahma, and Krsna is the Lord of even Narayana. For this reason, Lord Krsna is undoubtedly the supreme worshipable Lord. Still, demigods, such as Brahma and Siva, are never to be disregarded by Vaisnavas. Those literatures that do not reveal the glories of devotional service to Lord Hari are not even fit to be seen by Vaisnavas, even if they were spoken by great personalities like Brahma. In consideration of this point, the name of this book is very appropriate. It consists of twenty vilasas. The need for taking shelter at the lotus feet of a spiritual master, the characteristics of a bona-fide spiritual master, the symptoms of a qualified disciple, the spiritual master's and the disciple's tests of one another, the

process for worshiping the spiritual master, the prayer of a disciple, the glories of the Supreme Lord, and the glories of Vaisnava mantras are descirbed in the first vilasa. In order to teach the proper code of conduct and to complete this book without any impediment, I first offer my obeisances at the lotus feet of my worshipable Lord, Sri Sri Radha-ramana and then at the lotus feet of Sri Caitanyadeva. Although I am the most insignificant person, by taking shelter at the lotus feet of the Supreme Personality of Godhead, Sri Krsna Caitanya, who is full of six opulences and who is the reservior of unlimited transcendental qualities, nothing remains unfulfilled. My ability lies in His mercy and His potency. I have taken up this difficult task simply by His inspiration. I have no power to do anything independently. As long as I remain surrendered at the lotus feet of Sri Krsna Caitanya, nothing will be difficult to accomplish. The limbs of devotional service are described throughout the Vedas, Puranas. and Pancaratras. 1 have carefully collected these descriptions and presented them in this book.

Sri Gopala Bhatta, the disciple of Sri Prabodhananda SarasvatI, who was a dear associate of Sri Krsna Caitanyadeva, has compiled the most glorious limbs of devotional service and divided them into twenty vildsas. That is why this book has been named Sri Hari-bhakti-vildsa. I compiled this literature to please Sri Rupa and Sri Sanatana, who were the two chair persons of the Visva Vaisnava Raja Sabha, as well as my companion, Srlla Raghunatha dasa Gosvaml.

This book, Sri was born from Sri Gopala Bhatta's ecstatic love for the lotus feet of Sri Krsna, the Lord of Mathura. May the bee-like devotees of Govinda, the Lord of Mathura-mandala, which is the abode of devotional service, cultivate the understanding presented here and preach it to others.

All glories to the Vaisnavas who cultivate devotional service at the lotus feet of Sri Govinda, who eternally resides in Mathura-mandala. May KasIsVara Pandita , Krsnadasa Kaviraja, and Lokanatha Gosvami live happily in Vrndavana while cultivating devotional service. This literature was compiled during their stay in Vrndavana.

The following is the table of contents of the entire work, from the

are covered—the need for taking shelter at the lotus feet of a spiritual master, the characteristics of a bona-fide spiritual master, the symptoms of a genuine disciple, the spiritual master's and the disciple's tests of one another, the process for worshiping the spiritual master, the prayer of a disciple, the glories of the Supreme Lord, the glories of Vaisnava mantras, the qualified canditate for chanting these mantras, the processes of purification, and the processes for purifying mantras.

SRI H A R I - B H A K T I - V I L A S A

In the second vildsa, the process of initiation is described. In the third vildsa, the following subjects are discussed—the proper code of conduct for a devotee, rising every day at the time of brdhma-muhurta (one hour and thirty-six minutes before sunrise) to chant the glories of Krsna, washing the face, cleansing the teeth, wearing fresh c l o t h , . . .

... hearing and chanting about the pastimes of Krsna in the morning, waking up the Deity while playing musical instruments, removing flowers from the altar, offering mangala-drati, . . .

... the proper way to pass urine and stool; cleaning the body; rinsing the mouth; cleaning the teeth, which is to be performed right after getting up from bed; the morning bath; chanting mantras; and worshiping the Lord in the water. In the fourth vildsa, the following subjects are discussed— cleansing the Lord's temple, drawing auspicious signs like the svastika, erecting flags, purifying the containers and clothes of the Deities,.. .

home with warm water if there is no holy river available nearby, wearing

clothes, the proper sitting place, and decorating one's body with marks of tilaka made from gopl-candana.

After putting on tilaka, one should decorate his body with various auspicious marks, wear tulasl beads, sit at home and chant the gayatri mantra, worship the spiritual master, and recite prayers in praise of the spiritual master. In the fifth vilasa, the following are discussed—the worship of the doors of the temple,.. .

. . . the proper dsana for worshiping the Lord; placing pots of arghya and other substances in their proper places; putting the necessary ingredients in the pots, such as padya; installing auspicious water pots; praying to the Lord for removing all obstacles; offering obeisances to the spiritual master; purifying oneself; the proper breathing process,. . .

. . . the nydsas, five kinds of mudrds, meditation on Krsna, worshiping Krsna in the mind, the proper place of worship, the Deity form of the Lord, the sdlagrdma-silds, . . .

. . . Dvdrakd-silds, and purifying all of the ingredients for worship. In the sixth vilasa, the following topics are covered—worshiping the Lord's abode, invoking the Lord by displaying various gestures, offering an dsana and other articles to the Lord, . . .

the one thousand names of the Lord and the Puranas, offering cloth to the Lord, decorating the Lord with a sacred thread and ornaments, . . .

. . . and the offering of sandalwood paste and paste made from tulasi wood. The seventh vilasa deals with offering various kinds of fragrant flowers and tulasi leaves to the Lord and worshiping the Lord's associates.

In the eighth vilasa, the following subjects are discussed—the offering of incense, a ghee lamp, food and drink to the Lord; offering the Lord's remnants to the devotees; offering water to the Lord for washing His face; offering betel nuts to the Lord; smearing a fragrant paste over the Lord,

. . . offering an umbrella and cdmara; performing a grand drati, along with singing, dancing and the playing of musical instruments, . . .

. . . blowing the conch shell, worshiping the Lord with a conch shell filled with water, offering prayers to the Lord, bowing down before the Lord, circumambulating the Lord, offering one's activities to the Lord, chanting mantras, making appeals to the Lord, begging the Lord for forgiveness, and wearing garlands that have been offered to the Lord.

The contents for the ninth vilasa are—sprinkling the water from the conch shell on one's head, drinking the water that has washed the Lord's lotus feet, worshiping TulasI-devI, the glories of decorating one's body with clay from the root of a tulasl plant and wearing tulasl beads, the glories of dmalakl, bathing at the end of a festival or after touching an untouchable person during the festival, studying the scriptures, and earning one's livelihood by proper means.

The contents of the tenth vildsa are—association with the devotees of the Lord, giving up association with nondevotees, the aim of the nondevotees, the bad result one attains by blaspheming or teasing the devotees of the Lord,.. .

... displaying love and devotion to the devotees, inviting the devotees and offering prayers to them, hearing the recitation of Vaisnava literatures, hearing the Srlmad-Bhdgavatam, hearing about the pastimes of the Lord, and the glories of the supreme religious principle. The contents of the eleventh vildsa are—the performance of one's daily worship in the evening, the Vaisnavas are not subjected to the results of karma, duties to be performed at night, putting the Lord to rest while singing and playing musical instruments, the means for achieving the results of worship, the result one obtains by seeing the Deity of the Lord,...

. . . giving cows in charity for the pleasure of the Lord, offering various gifts to the Lord, the way in which one should rest, the glories of worshiping the Lord, the glories of the holy name of the Lord, the ten types of offenses against the chanting of the holy name, the process for nullifying the offenses against the holy name, devotional service to the Lord is most rare, the glories of devotional service, the symptoms of love of God, and the process of surrender. In the twelfth and thirteenth vildsas, the following subjects are discussed—the observance of the vow of Ekadasi , the process for following the vows of Dasami and Dvddasl, following the vow of the eight mahd-dvddasls, and the glories of staying awake at night. The fourteenth and fifteenth vildsas discuss the process of following the rituals prescribed for eleven months, such as agrahayana. The sixteenth vilasa discusses the glories of observing the vow for the month of Karttika and the process of observing it. The seventeeth vilasa discusses the process for chanting mantras that are given by one's spiritual master, and the symptoms of the perfection achieved by the chanting of mantras. The eighteenth vilasa discusses the various manifestions of the Deity form of the Lord. The nineteenth vilasa discusses the process for installing the Deities. The twentieth vilasa discusses the glories of building a temple of Lord Krsna and the process of building it, the renovation of an old temple, the process for conducting the marriage of Tulasi-devi, and the symptoms of an unalloyed devotee of the Lord.

1(-. SRIHARI-BHAKTI-VILASA

By the mercy of Sri Krsnacandra, one attains the association of His devotees, and as a result of such association, one receives an opportunity to hear the glories of devotional service. Persons who desire to engage in pure devotional service, which derides even the concept of liberation, should take shelter of a bona-fide spiritual master.

After realizing that day-to-day life in this material world is simply miserable, and after hearing from sastra about the unbearable miseries that may be experienced in the next life, intelligent persons should take shelter at the lotus feet of a bona-fide spiritual master to be delivered from such miseries, and to hear about the glories of devotional service. Otherwise, one will be as foolish as the hunter who committed suicide.

After many, many births and deaths one achieves the rare human form of life, which, although temporary, affords one the opportunity to attain the highest perfection. Thus, a sober human being should immediately

endeavor for the ultimate perfection in life and not fall down into the cycle of repeated birth and death. After all, sense gratification is available even in the most abominable species of life, whereas Krsna consciousness is only possible for a human being.

The human body, which can award all benefit in life, is automatically obtained by the laws of nature, although it is a very rare achievement. This human body can be compared to a perfectly constructed boat having the spiritual master as the captain and the instructions of the Supreme Personality of Godhead as favorable winds impelling it on its course. Considering all these advantages, a human being who does not utilize his human life to cross the ocean of material existence must be considered the killer of his own soul.

Bhdgavatam [11.3.21]): tasmdd gururh prdpadyeta jijndsuh sreya uttamam sdbde pare ca nisndtarh brahmany upasamdsrayam Therefore any person who seriously desires real happiness must seek a bona-fide spiritual master and take shelter of him by initiation. The qualification of the bona-fide guru is that he has realized the conclusions of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities, who have taken shelter of the

Supreme Godhead, leaving aside all material considerations, should be understood to be bona-fide spiritual masters.

One should take shelter of a bona-fide spiritual master, who is peaceful, who knows the truth about Me, and whose heart and mind are fixed on Me.

A person who desires to learn the science of devotional service should take shelter of an dcdrya; who is a knower of the Vedas; who has conquered the six enemies—lust, anger, greed, illusion, pride and envy; who has intense devotion for the lotus feet of Sri Krsna; who knows the rules and regulations that must be practiced on the path of pure devotional service and that are described in the Vedas and Pancaratras; who is respected by other saintly persons; and whose senses are fully under his control. He should then serve the dcdrya with his body, mind and words.

To learn the spiritual science, one must approach a bona-fide spiritual master. While approaching a spiritual master, one should carry wood to burn in sacrifice. The symptom of such a spiritual master is that he is expert in understanding the Vedic conclusions. Therefore, he constantly engages in the service of the Supreme Personality of Godhead. One who follows the disciplic succession of dcdryas knows things as they are.

The mind is like an impetuous horse that even persons who have regulated their senses and breath cannot control. Those in this world who try to tame the uncontrolled mind, but who abandon the lotus feet of their spiritual master, encounter hundreds of obstacles in their cultivation of various distressful practices. O unborn Lord, they are like merchants on a boat in the ocean who have failed to employ a helmsman.

This realization, my dear boy, cannot be acquired by means of logic. It must be spoken by an exceptionally qualified spiritual master to a knowledgeable disciple.

A bona-fide spiritual master is devoid of any faults, pure, always fixed in the principles of his asrama, free from anger, expert in all the Vedic literatures, and faithful to the path of devotional service. He does not find fault with others. He speaks sweetly. He is gentle, free from contamination, attractive, always desires benefit for all living entities, intelligent, sober, free from material desires, non-envious, expert in discussing spiritual subject matters, steady, always engaged in the worship of the Supreme Lord, always ready to do good to others, very affectionate to his disciples, . . .

. . . expert in chastising his disciples and bestowing mercy upon them, and expert in chanting mantras for the performance oi a fire sacrifice. He knows what to accept and what to reject. He is pure-hearted and very compassionate. These are the characteristics of a genuine spiritual master.

A bona-fide spiritual master is a worshiper of the Supreme Lord. He is devoid of desires for sense gratification, the knower of the soul's constitutional and conditional states, a teacher of the Vedas, a preacher of the purport of the Vedic literature, expert in chanting and purifying mantras, a topmost brdhmana, a knower of yantras and mantras, capable of removing all doubts, a knower of the confidential meanings of sdstra, expert in achieving perfection by reciting mantras, a knower of mantras that are chanted while performing a fire sacrifice, expert in applying mantras to appropriate circumstances, an asetic, and truthful. He may belong to the householder stage of life.

Even though a spiritual master possesses the above-mentioned qualities, he should never accept disciples simply for his comfort, fame, and accumulation of wealth. Rather, a spiritual master who is most compassionate should accept disciples for the benefit of the fallen conditioned souls. Because the spiritual master is self-satisfied, by Krsna's mercy, he is the benefactor of all living entities, free from all material desires, always perfect, expert in all departments of knowledge, expert in removing all doubts, and never lazy.

A spiritual master should be an exalted brahmana who knows the five types of knowledge that are described in the Paficaratra. He should display his mercy to the members of all varnas by giving them initiation. In the absence of such a qualified brahmana, a ksatriya who is peaceful, always fixed in thought of the Supreme Lord, pure-hearted, a knower of everything, a knower of sastra, always engaged in pious activities, a master of the three kinds of perfection, and who is one who has received initiation mantras from his own spiritual master, is able to give initiation—otherwise not. A ksatriya spiritual master can display his mercy to candidates belonging to the ksatriya, vaisya and sudra communities. In the absence of such a ksatriya spiritual master, a vaisya with the above-mentioned qualities can give initiation to members of vaisya and sudra communities. In the same way, a sudra spiritual master with the above-mentioned qualities can give initiation to members of the sudra community. When his disciples are mature, such a spiritual master should entrust them with the responsibility of becoming spiritual masters themselves.

A person who desires his own benefit should not take initiation from a member of a lower varna if a qualified spiritual master of a superior varna is available, or is presently away on tour.

A person who transgresses this practice, even when a spiritual master of a superior varna is available, meets with destrution both in this life and in the next. Therefore, one should always follow the prescriptions of sdstra. A sildra, vaisya or ksatriya should not give initiation to members of a superior varna.

A brdhmana who is an exalted devotee of the Supreme Lord and who knows the glories of Vaisnava-dharma is the spiritual master of the members of all varnas. He should be worshiped by everyone, just as Lord Hari is worshiped by all.

If a non-Vaisnava is born in an aristocratic family, is expert in performing all types of sacrifices, and has studied the one thousand branches of the Vedas, he still cannot become the spiritual master of Vaisnavas.

One who is initiated into the chanting of Visnu mantras and is engaged in the worship of Lord Visnu is called a Vaisnava. This is the verdict of the knowers of the truth. Those who are contrary to this are non-Vaisnavas.

tattva-sdgare (In the Tattva-sdgara, it is stated) bahv-asi dirgha-sutrl ca visayddisu lolupah hetu-vdda-rato dusto 'vag-vddl guna-nindakah aroma bahu-romd ca ninditdsrama-sevakah kdla-danto 'sitausthas ca durgandhi-svdsa-vdhakah dusta-laksana-sampanno yadyapi svayam Isvarah bahu-pratigrahdsakta dcaryah srl-ksaydvahah If a person accepts a spiritual master who eats voraciously, who is lazy, who is greedy for acquiring material objects, who is fond of arguing against the sastra, who is mischievous, who is happy to expose others' sinful activities, who is a blasphemer, who has no hair or much hair on his body, who is engaged in the service of a condemned dsrama, who has black teeth, whose complexion is black, whose lips are black, who has bad breath, or who is very cunning and thus accepts a great deal of charity even though he does not require it—all of his good fortune and opulence will become exhausted.

mantra-muktdvalydrh (In the Mantra-muktdvall it is stated) sisyah suddhdnvayah srimdn vinltah priya-darsanah satya-vdk punya-carito 'dabhra-dhlr dambha-varjitah

yr, SRI HARI-BHAKTI-VILASA kdma-krodha-paritydgl bhaktas ca guru-pddayoh devatd-pravanah kdya- mano-vdgbhir divd-nisam A genuine disciple is one who is faithful, who comes from a noble family, and who is attractive, humble, pleasing to the eye, truthful, pure, intelligent, free from pride, free from lust and anger, devoted to the lotus feet of his spiritual master, and always inclined to the service of the Supreme Lord with his body and mind.

One who is free from disease; less sinful; faithful; devoted to the Supreme Lord, the brahmanas, and the forefathers; young; self-controlled; and merciful is fit to be initiated.

A true disciple is free from pride, non-envious, and diligent. He does not maintain the conception of "I and mine." He is firmly faithful to the spiritual master and his worhsipabie Lord. He is inquisitive and devoid of jealousy, and he does not indulge in idle talk.

agastya-sarhhitdydm (In the Agastya-sarhhita it is stated) alasd malind klistd ddmbhikdh krpands tathd daridrd rogino rusta rdgino bhoga-ldlasdh asilya-matsara-grastdh. sathdh parusa-vddinah anydyopdrjita-dhandh para-ddra-ratds ca ye vidusdm vairinas caiva ajndh pandita-mdninah bhrasta-vratas ca ye kdstha- vrttayah pisundh khaldh bahv-dsinah krura-cestd durdtmdnas ca ninditdh ity evam ddayo 'py anye pdpisthah purusddhamdh Although a spiritual master may accept a surrendered soul who has faith and devotion as his disciple, even though he may not have the other good qualities that were mentioned, he should avoid making disciples with the faults that are now being described. O n e should not accept as a disciple a person who is lazy, impure, proud, a miser, wretched, diseased, angry, attached to sense gratification, greedy, envious, jealous, a cheater, or harsh. He should not accept a person who over-endeavours for material gains, earns money through improper means, enjoys another's wife, is inimical to intelligent persons, falsely claims to be learned, does not follow any vow, earns his livelihood with great difficulty, finds fault with others, or gives distress to others. He should not accept as a disciple one who is a voracious eater, cruel, sinful, evil-minded, crooked, or the lowest among human beings.

22 SRI HARI-BHAKTI-VILASA

Those who cannot be restrained from performing activities that should not be performed, and those who are unable to follow the teachings of a spiritual master are unfit to become disciples. A spiritual master should unhesitatingly reject such people.

If, out of greed, a spiritual master accepts such people as his disciples then grave faults will be attributed to him. He will be the target of the demigods' anger in this life, he will become poor, he will become bereft of his wife and children, and after death, he will have to suffer in hell and then be born as an animal or a bird.

Jaimini, Sugata, Nastika, Nagna, Kapila, and Aksapada (Gautama) are mental speculators. Those fallen souls who spend their lives under

the guidance of these philosophers are counted as mental speculators. A spiritual master should not give instructions about the worship of the Supreme Lord to such people.

For at least one year, the spiritual master and his prospective disciple should live together and learn about each other's behavior and nature before they formally accept the relationship of spiritual master and disciple.

mantra-muktdvalydrh (In the Mantra-muktdvall it is stated) tayor vatsara-vasena jndtdnyonya-svabhavayoh gurutd sisyatd ceti ndnyathaiveti niscayah The spiritual master and the disciple should live together for one year to know each other's nature before they formally accept one another as spiritual master and disciple. There is no alternative to this.

The spiritual master should not give initiation without first living with his disciple for a year.

24 SRIHARI-BHAKTI-VILASA A bona-fide spiritual master should test his surrendered disciple for one full year.

Just as a king has to take responsibility for the faults of his ministers, and the husband has to take responsibility for the sins of his wife—a spiritual master has to accept the accumulated sins of his disciples.

It is the opinion of the knowers of the truth that a sober person should consider his spiritual master to be as good as God and thus serve him with a sincere heart, whatever wealth he may possess, his body, and pleasing words for three years before he can ask him for initiation. When his spiritual master is pleased with him, he can beg for initiation.

kaurme srl-vydsa-gltdydm (In the Kurma Purdna, Sri Vydsa-gitd, it is stated) uda-kumbharh kusan pusparh samidho 'sydharet sadd mdrjanam lepanarh nityarh angdndrh vdsasdrh caret ndsya nirmdlya-sayanarh pddukopanahdv api

dkramed dsanarh chdydm dsandim vd kaddcana sddhayed danta-kdsthddin krtyarh cdsmai nivedayet The disciple should always be prepared to fetch water and collect kusa grass, flowers and wood for the sacrifices performed by his spiritual master. He should daily clean the spiritual master's house, give him a massage, and wash his clothes. He should never step on the spiritual master's flower garland, bed, wooden or leather slippers, dsana, shadow or eating plate. He should serve his spiritual master by arranging a twig for him to brush his teeth, and other such necessities, and he should always ask him how he can be of service.

The disciple should not go anywhere without first taking permission from his spiritual master. He should always engage in activities that are pleasing to his spiritual master. He should never point his feet toward his spiritual master while sitting in his presence. He should not yawn, laugh loudly, speak loudly, cover his throat with a cloth, or snap his fingers before his spiritual master.

The disciple should offer the same respect and service to the spiritual master's children, wife and friends as he does to his spiritual master.

A disciple should not massage, bathe, eat the remnants of food, or wash the feet of his spiritual master's son. If the wife of the spiritual master is from the same varna, she should be respected the same as the spiritual master. If she is not, she should be respected simply by standing up from one's seat and offering some kind of greeting. The disciple should not massage with oil the body of his spiritual master's wife, apply sandalwood paste to her, or comb her hair.

The disciple should never step on his spiritual master's bed, dsana, shoes, footstool, bath water, or shadow. He should not use the spiritual master's vehicle.

The disciple should not worship or glorify someone else in front of his spiritual master. He should not think himself to be as good as his spiritual master, give initiation, explain literatures, or pose himself as a master in front of his spiritual master.

Whenever a disciple sees his spiritual master, he should fold his hands and then offer obeisances to him by falling flat onto the ground like a stick. He should never disobey the orders of his spiritual master. He should never step on his spiritual master's dsana, vehicle, wooden or leather slippers, clothes, or shadow.

Without offering words of glorification, the disciple should never utter the name of his spiritual master, even in his absence. He should not imitate his spiritual master's style of walking, speaking or performing other activities.

jo SRI HARI-BHAKTI-VILASA

If a disciple sees the spiritual master of his spiritual master, he should respect him just like his spiritual master. A disciple should not offer respect or obeisances to his father and other elderly people without the approval of his spiritual master.

A disciple should not utter the name of his spiritual master in a negligent manner. He should fold his hands and with a self-controlled heart, utter the sacred name of his spiritual master, begining with om and Visnupdda.

A disciple should never, out of illusion, give orders to his spiritual master, or transgress his orders. He should not eat anything without first offering it to his spiritual master. These rules must be followed by a disciple after he takes initiation.

A disciple should greet his spiritual master whenever he meets him by chance. He should not sit on an asana or lie down in front of his spiritual master. All nice food and drink should first be offered to one's spiritual master. The disciple can accept his spiritual master's remnants.

A disciple should never act in a way that displeases his spiritual master, even if he is chastised by him or put into inconvenience. He should not disregard the words of his spiritual master and act against his wishes.

A disciple should work for the pleasure of his spiritual master with his life and his wealth. If a disciple serves his spiritual master with his body, mind and speech, he surely attains the ultimate goal of life.

aw S R I H A R I - B H A K T I - V I L A S A

disciple do not test one another) sri-ndrada-pancardtre (In the Sri Ndrada-pancardtra it is stated) 310 vdkti nydya-rahitarh anydyena srnoti yah tdv ubhau narakarh ghorarh vrajatah kdlam aksayam If a spiritual master and a disciple do not test one another, and the spiritual master gives initiation and the disciple accepts it without serving his spiritual master, both of them will have to pass a long period in a hellish condition of life.

vaisnava-tantre (In the Vaisnava- tantra it is stated) trdyasva bho jaganndtha guro sarhsdra-vahnind dagdharh mdrh kdla-dastarh ca tvdm aharh saranarh gatah iti. After properly serving his spiritual master and pleasing him, a disciple should pray that he award him with initiation as follows: O spiritual master, you are the master of the world, please deliver me from the threefold miseries of material existence. Please save me, for I am suffering from a poisonous snakebite in the form of time. I surrender unto you.

Thoughtful personalities have instructed that one should approach a spiritual master and take initiation from him for the purpose of

worshiping the lotus feet of Lord Vasudeva, who is the crest jewel among all worshipable Lords.

prathama-skandhe (In the Srlmad-Bhdgavatam [1.2.23] it is stated) sattvam rajas tama id prakrter gunais tair yuktah parah purusa eka ihdsya dhatte sthity-ddaye hari-virinci-hareti-samjndh sreyarhsi tatra khalu sattva-tanor nrndm syuh The transcendental Personality of Godhead is indirectly associated with the three modes of material nature, namely passion, goodness, and ignorance, and just for the material world's creation, maintenance, and destruction He accepts the qualitative forms of Brahma, Visnu, and Siva. Of these three, all human beings can derive ultimate benefit form Visnu, the form of the quality of goodness.

Who can be worthy of the name of the Supreme Lord but the Personality of Godhead, Sri Krsna? Brahmajl collected the water emanating from the nails of His feet in order to award it to Lord Siva as a worshipful welcome. This very water (the Ganges), is purifying the whole universe, including Lord Siva.

Amazed upon hearing Bhrgu's account, the sages were freed from all doubts and became convinced that Visnu is the greatest Lord. From Him come peace and fearlessness.

sation between Yamaraja and a brdhmana that is found in the Vaisdkha- mdhdtmya section of the Padma Purdna it is stated) vyamohdya cardcarasya jagatas te te purdndgamds tdrh tarn eva hi devatdm paramikdrh jalpantu kalpdvadhi siddhdnte punar eka eva bhagavdn visnuh samastdgama- vydpdresu vivecana-vyatikararh nitesu nisclyate In order to bewilder the people of the world, the Vedic literature, since the beginning of creation, have described various personalities as the greatest of all. And yet, the ultimate conclusion of all Vedic literature is that Lord Visnu is the Supreme Personality of Godhead, and the supreme worshipable personality of all.

I raise my arms and declare it boldly that there is no superior literature than the Vedas and that there is no superior God than Lord Krsna. This is the truth, this is the truth, this is the truth.

If Krsna is pleased then an enemy can become a friend, poison can turn into palatable food, and irreligiosity can become religiosity. However, if Krsna is displeased then a friend can become an enemy, palatable food can become poison, and religiosity can become irreligiosity.

If sinful activities are committed for My sake, they become pious deeds and if pious deeds are performed while neglecting Me, they become sinful activities.

between Brahma and Narada that is found in the Skanda Purana, it is stated) vasudevam parityajya yo 'nya-devam upasate sva-mdtararh parityajya svapacim vandate hi sah A person who gives up the worship of Sri Krsna and engages in the worship of a demigod is compared to a person who gives up his mother and takes shelter of a woman from a dog-eater's family.

A person who gives up the worship of Vasudeva Sri Krsna and engages in the worship of a demigod certainly gives up nectar and drinks poison.

,4 SRI HARI-BHAKTI-VILASA

One who, out of illusion, gives up the worship of Lord Visnu and worships someone else is compared to a person who abandons a pile of gold and accepts a mound of ashes. One who disregards Lord Visnu and takes shelter of a demigod is compared to a thirsty person who rejects Ganges water and runs after a mirage in the desert.

A sinful person who, out of illusion, considers Lord Visnu to be equal to insignificant demigods is an outcaste. He is actually worse than an outcaste.

Materialistic smdrtas who consider Lord Visnu to be equal to the demigods can never obtain unalloyed devotional service to Lord Hari, even though they may be great yogis.

A person who considers demigods like Brahma and Siva to be on an equal level with Lord Narayana is to be considered an offender and an atheist.

There are many prayers and holy names that reveal the glories of the Supreme Lord. Lord Visnu is worshiped by persons in the mode of goodness and such persons do not worship the demigods.

O brdhmanas in the mode of pure goodness, please continously worship Lord Krsna, always chant the mantras of Lord Krsna, and engage vour minds in meditating on Lord Krsna.

O brdhmanas, you all are knowers of the Vedas and are situated in the mode of goodness. Therefore, you should always worship Sri Hari, study the Vedas and meditate on Lord Kesava. If I go on collecting glorious statements from the sdstra that are pleasing to the ears, this book will become too voluminous. So from now on, I will only write about the most essential subjects.

dgame (In the Agama-sdstra it is stated) mantrdn sri-mantra-rdjddin vaisnavdn gurv-anugrahdt sarvaisvaryarh japan prdpya ydti visnoh pararh padam After receiving the mercy of the spiritual master in the form of pleasing him by chanting mantras of Lord Visnu, a devotee attains all opulence and ultimately achieves his goal of life.

Only those who have acted piously and who have performed austerities for many thousands of years are able to chant the mantras of Lord Visnu and thus become qualified to purify the entire world.

Whoever a devotee happens to see or touch with his feet while sincerely chanting the mantras of Lord Visnu will immediately become free from all types of fear.

In order to give greater importance to the eight-syllable Gopala mantra, I will now describe the glories of mantras pertaining to the incarnations of the Supreme Lord.

Those who chant the twelve-syllable and eighteen-syllable mantras while performing the rituals that are related to them, such as the mudrd, znga-nydsa, rsi, chandah, and devata, initiation, meditation, and forming a yantra, are certainly the best of human beings. Even the killer of a brahmana becomes purified by seeing such persons because they are as zr'od as Lord Visnu.

no SRIHARI-BHAKTI-VILASA

O son of the King, now I will speak unto you the mantra which is to be chanted with this process of meditation. One who carefully chants this mantra for seven nights can see the perfect human beings flying in the sky.

Planets like the sun and the moon wander throughout this material world again and again but those who meditate on the twelve-syllable mantra never return after attaining the abode of Lord Visnu.

mantra, it is stated in the Ndrada-pancardtra) trayo veddh sad-angani chandamsi vividhah surah sarvam astdksardntah-stharh yd cdnyad api vdn-mayam sarva-veddnta-sdrdrthah samsdrdrnava- tdranah gatir astdksaro nrndrh na punar-bhava-kanksindm

yatrastaksara-samsiddho mahlyate na tatra sancarisyanti vyadhi-durbhiksa-taskarah deva-danava-gandharvah siddha-vidyadharadayah pranamanti maha-manarh astaksara-vidam naram vyaktarh hi bhagavan eva saksan narayanah svayam astaksara-svarupena mukhesu parivartate The three Vedas and literature in pursuance of the Vedas, various kinds of chandas, and the predominating deities of various mantras are included in the eight-syllable mantra. The eight-syllable mantra, which is the essence of all vedantas and which is expert in delivering one from the ocean of material existence, is the ultimate goal of all human beings. Wherever the most fortunate person who attained perfection in chanting the eight-syllable mantra resides, no disease, famine or theives can enter. The demigods, demons, Gandharvas, Siddhas, Vidyadharas, and other followers of the demigods offer their respectful obeisances to that great soul who has mastered the chanting of the eight-syllable mantra. It is stated in sastra that Lord Narayana has personally appeared in the form of the eight-syllable mantra, which is being uttered repeatedly bv the practitioners of devotional service.

4Q SRIHARI-BHAKTI-VILASA The eight-syllable mantra awards one religiosity, economic development, sense gratification, and liberation. It takes away all of one's miseries, gives one all kinds of opulence, and is extremely auspicious.

What is the use of chanting many mantras7. What is the use of observing many vows? Simply chant the mantra beginning with namo narayanaya because this mantra fulfills all of one's desires. O best of brahmanas, anyone who continuously chants this mantra will certainly go to the abode of Lord Visnu, along with his dependents.

The eight-syllable maha-mantra takes away all of one's sinful reactions. It is the foremost mantra and it is glorified as the best among all Visnu mantras.

Gosvami and Srlla Vyasadeva, the following statements are found) namo narayanayeti mantrah sarvartha-sadhakah

bhaktdndrh japatdrh tdta svarga-moksa-phala-pradah esa eva paro moksa esa svarga uddhrtah sarva-veda-rahasyebhyah sdra esa samuddhrtah visnund vaisnavdndm tu hitdya manund purd klrtitah sarva-pdpa-ghnah sarva-kdma-praddyakah My dear son, the mantra beginning with namo ndrdyandya awards all objectives of life. It awards the chanter residence in heaven and liberation. This mantra, which was personally revealed by Lord Visnu, is the essence of all the Vedas. It was first spoken by Manu for the benefit of the devotees. It destroys all sinful reactions and fulfills all desires.

It is a fact that ndrdyandya namah is the mantra for counteracting the formidable poison of material existence. O truthful and renounced disciples residing in this world, hear me with attention. I raise my hands and declare this to you boldly.

O my son and disciples, please hear this. I raise my arms and declare it boldly that there is nothing greater than the eight-syllable mantra.

Whether you are lying down or standing, wherever you are, and whatever position you are in, just take shelter once of this mantra: namo ndrdyanaya.

srutisu (The glories of the Sri Nrsimha-mantra, which is to be chanted in the anustubha meter, is mentioned in the Nrsimha-tdpanl Vpanisad) devd ha prajdpatim abruvan tasya anustubha-mantra-rdjasya ndrasimhasya phalam no bruhlti sa hovdca prajdpatih ya etarh mantra- rdjarh ndrasirhham anustubham nityam adhite, sa dditya-puto bhavati, so 'gni-puto bhavati, sa vdyu-puto bhavati, sa surya-puto bhavati, sa candra- puto bhavati, sa satya-pilto bhavati, sa brahma-puto bhavati, sa visnu-piito bhavati, sa rudra-puto bhavati, sa sarva-pilto bhavati. The demigods inquired from Brahma, "O brdhmana, please tell us about the Nrsirhha mantra, which is the king of mantras and which is recited in the anustubha meter." Brahma replied, "One who daily chants this Nrsirhha mantra, which is the king of mantras, becomes as purified as the Adityas, Agni, Vayu, Surya, Candra, Brahma, Visnu, and Rudra. Indeed, he becomes purified of all sinful reactions."

One brdhmana is equal to a hundred non-brdhmanas. One householder is equal to a hundred brahmanas. One vdnaprastha is equal to a hundred householders. O n e sannydsl is equal to a hundred vdnaprasthas. O n e devotee of Lord Siva is equal to a hundred sannyasis. One teacher of the Angirasa branch of the Atharva Veda is equal to a hundred devotees of Lord Siva. One teacher of the Nrsirhha-mantra is equal to a hundred teachers of the Angirasa branch of the Atharva Veda. A teacher of the Nrsirhha-mantra achieves the supreme destination, where there is no distress, which is not illuminated by the sun, where the wind does not blow, where there is no need of the moon, where there are no stars, where fire does not burn, where there is no entry of Death personified, and where there are no faults. That supreme abode is always blissful, eternal, peaceful, auspicious, worshiped by great personalities like Brahma, and the object of the yogis' meditation. When one attains this supreme abode, he never returns to the material world. This abode has been glorified by the mantras of the Rg Veda as follows: That is the supreme abode of Lord Visnu. Liberated persons can directly see that eternal abode.

agastya-sarhhitdydrh (In the Agastya-samhita it is stated) sarvesu mantra-vargesu srestharh vaisnavam ucyate gdnapatyesu saivesu sdkta-sauresv abhistadam Among all mantras, Vaisnava mantras, or mantras that glorify Lord \ isnu are the best. These mantras are superior to the mantras related to Ganapati, Siva, Durga and Surya, and they award the fulfillment of desires to the devotees who chant them.

AA SRI HARI-BHAKTI-VILASA

Among all the Visnu mantras, the Rama-mantra awards superior results. Sri Rama mantras are millions of times superior to the mantras related to the demigods, such as Ganapati. O exalted brdhmana, simply by chanting Sri Rama mantras, even without having taken initiation or having performed other purificatory rituals, one attains all perfection.

Among the eight kinds of Rama mantras, the six-syllable Rama mantra awards one the desired results most easily. Orh namo Ramaya. This six- syllable mantra is the destroyer of all sinful reactions.

Because this six-syllable Rama mantra is the best among all Rama mantras, it has been described as the king of mantras. One who chants this mantra is quickly freed from all the reactions of sins that are committed daily, fort-nightly, monthly, seasonally, and yearly—just as fire quickly burns a mountain of cotton to ashes. Sins committed by killing innumerable brdhmanas; sins committed knowingly or unknowingly; the sins of stealing, drinking wine, and having an intimate relationship with the wife of one's spiritual master, as well as thousands of other sins, are destroyed by constantly chanting this Rama mantra.

A brahmana who every day chants this Rama mantra, which is the supreme deliverer of all living beings, becomes freed from all sinful reactions. He thus conquers the cycle of repeated birth and death. He becomes freed from all sinful reactions—even the killing of an embryo. He becomes freed from material existence. He is relieved of all types of contamination. He attains the association of devotees and ultimately achieves liberation.

Gopaladeva mantra) mantras tu krsnadevasya saksdd bhagavato hareh sarvdvatara-bljasya sarvato vlryavattamdh

i> SRI HARI-BHAKTI-VILASA The mantra of Sri Krsna, the Supreme Personality of Godhead and the fountainhead of all incarnations, is more powerful than the mantras of His incarnations.

Vrnddvana section of the Gautamiya-tantra, it is stated) sarvesdm- mantra-varyanarh srestho vaisnava ucyate visesat krsna-manavo bhoga-moksaika-sddhanam Among all mantras, Visnu-mantras are the best. The especially powerful Krsna-mantras that award the chanter all kinds of enjoyment, as well as liberation, are superior to the Visnu-mantras.

Although each mantra has a predominating deity, because Sri Krsna is the origin of all incarnations and has a form that is described as sac- cid-ananda-vigrahah, He is the object of all mantras and the supreme worshipable Lord of all. Simply by remembering Him, a devotee attains all kinds of enjoyment and ultimate liberation.

Because Sri Krsna unlimitedly manifested His supremecy in His pastimes as a cowherd boy in Vrndavana, mantras in relation to Him are the best of all. The eighteen-syllable mantra is the best of all mantras in relation to Sri Krsna.

tapaniya-srutisu (In the Gopala-tapani Upanisad it is stated) om- munayo ha vai brahmdnam ucuh. hah paramo devah? huto mrtyur bibheti? kasya jndnendkhilam- vijndtam- bhavati? kenedam- visvam- samsaratiti? tadu hovdca brdhmanah. krsno vai paramam daivatam. govindan mrtyur bibheti. gopijanavallabha-jndnena akhilarh vijndtam bhavati. svdhayedath samsarati. tad u hocuh. kah krsno govindas ca ko 'sat iti gopljanavallabhah kah kd svdheti. tan uvdca brdhmanah. pdpa-karsano go-bhilmi-veda-vidito veditd gopljandvidyd kald-prerakas tan-mdyd ceti, sakalam param brahmaivaitat. yo dhydyati rasayati bhajati so 'mrto bhavatiti te hocuh. kim tad-rupam? kim rasanam? katharh vd ho tad-bhajanam? tat sarva-vividisatdm dkhydhlti. tad u hovdca hairanyo gopa-vesam abhrarh tarunam kalpa-drumdsritam ityddi Once, great sages headed by Sanaka asked Brahma, "O lord, who is the greatest of all? Who is the person that Death personified is afraid of? Who is the person who by knowing, there is nothing left to be known? Under whose supervision is this entire material world moving?" In reply, Brahma said, "Lord Krsna is the Supreme Brahman. He is the Supreme Personality of Godhead and He is eternal, full of knowledge and full of bliss. He is the worshipable Lord of all. Even Death personified is afraid of Sri Govinda. Simply by obtaining knowledge of the characteristics of Lord Gopijanavallabha, everything becomes known. This material exitence is under the control of His external energy, mayd." The sages asked Brahma, "Who is Krsna? Who is Govinda? Who is Gopijanavallabha?"

Brahma replied, "The most worshipable Lord Krsna is He who forgives the offenses of even the demons. The name Govinda means the Lord of the cows of Vrndavana, the Lord of the earth, and the Lord of everything that is described in the Vedas. Gopljanavallabha refers to He who inspires the gopis to participate in His transcendental pastimes. The word svdhd refers to the energy of the Lord. There is no difference between the energy and the energetic. One who meditates upon the Lord and becomes jubilant upon seeing His form and who worships Him as the predominating Deity of this mantra, certainly attains immortality." The sages said, "O lord, what does He look like? What should one do to please Him? What is the method for worshiping Him? We wish to know all of this and so kindly describe it to us in detail." Brahma replied to the sages, headed by Sanaka, "O sages, His form is like that of a cowherd boy. His complexion is like that of a newly-formed monsoon cloud. He is ever youthful. He is like a desire tree and He resides under a desire tree."

The process for worshiping the Lord is to render devotional service unto Him. The supreme form of worship is to concentrate one's mind on Krsna while giving up all desires for sense gratification. Those sages who are conversant with Vedic knowledge worship Krsna in various moods, beginning with santa, and they worship Govinda with nine types of devotional service. The same Govinda appears as Gopljanavallabha and sustains the universes. The Supreme Lord creates the universe through the agency of His external energy.

The one Supreme Lord, Sri Krsna, is manifested in the five-word Gopala mantra. As the original air enters the uaiverse and then becomes divided into five—prana vayu, apana vayu, samana vayu, udana vayu and vydna vayu—so Krsna has revealed Himself in five features for the benefit of all.

to worship the Lord, the following verse is found) eko vast sarvagah krsna idya eko 'pi san bahudhd yo 'vabhdti tarn pithastham ye nu yajanti dhlras tesdrh sukham sasvatam netaresam Lord Krsna is the Supersoul of all living entities. He is all-pervading, one without a second, and absolute. No one is equal to or greater than Him. Everything within the material world and in the spiritual world is fully under His control. He is unlimited. He is not under the jurisdiction of material time and space. Because He is the Supreme Personality of Godhead, He is worshipable for all. Although He is one, He manifests as five, out of His inconceivable potency. Those unalloyed devotees who worship the Supreme Lord, who manifests as the five-word mantra, obtain eternal happiness.

The Supreme Personality of Godhead is the maintainer of innumerable living entities, in terms of their different situations according to individual work and reactions of work. That Supreme Personality of Godhead is also, by His plenary portions, alive in the heart of every living entity. Only saintly persons who can see, within and without, the same Supreme Lord can actually attain perfect and eternal peace.

CQ SRIHARI-BHAKTI-VILASA tesam asau gopa-rupah prayatnat prakdsayed dtma-padam tadaiva Unto those devotees who constantly worship Lord Visnu in the form of this yantra, without any desire for personal sense gratification, Lord Hari, the Supreme Brahman, Sri Krsna, personally manifests before them after the completion of their worship.

In the beginning of creation, the Supreme Lord first created Brahma. Sri Krsna then assumed various forms, such as Matsya and Hayagrlva to deliver the Vedas, which were submerged within the water of annihilation. The Lord then instructed the Vedas to Brahma. Every person who desires liberation should take shelter of the self-manifest Supreme Personality of Godhead, Krsna.

The eighteen-syllable mantra is the origin of all other mantras. Lord Krsna reveals Himself to a devotee who chants this five-word, eighteen- syllable Govinda mantra which begins and ends with orh. Persons who desire liberation from material existence and eternal peace should always chant this Govinda mantra.

Mantras, such as the ten-syllable mantra, became manifested to the sages, headed by Sanaka. Later on, these mantras were practiced by the

FIRST VILAS A

demigods, headed by Indra, who desire opulence, as well as the sages, headed by Sanaka, who desire liberation, and the devotees, headed by Narada, who desire devotional service.

Brahma then said, "During the first half of my life, I meditated upon and offered prayers to the Supreme Lord. At the end of the second half of my life, at the end of my night, the Supreme Lord assumed the form of a cowherd boy, woke up from His yoga-nidrd, and appeared before me." "When the Supreme Lord appeared before me, I offered my obeisances at His lotus feet, with love and devotion. At that time, the Lord imparted to me the eighteen-syllable mantra, which is nondifferent from Him, to empower me to create. After telling me this mantra, the Supreme Lord disappeared." "Thereafter, when I desired to take up the work of creation, He again manifested before me in the form of a cowherd boy and displayed to me the would-be universe, within the eighteen-syllable mantra." "Thereafter, I created water from the letter ka of kllrh, earth from the letter la, fire from the letter e, and the moon from bindu. I then created the sun from klim. After this, I created the sky from the word krsndya, air from the word govinddya, and the Surabhi cow and fourteen types of knowledge from gopljana and vallabhaya, respectively." "After that, 1 created all of the moving and non-moving beings, including men, women and those that are neuter. In this way, I completed the work of creation."

Brahma created the universe from the sacred syllable orh. This is described in the Sruti-sira Upanisad. The earth was produced from the syllable la, water was produced from the syllable lea, fire was produced from the syllable I, air was produced from sound, and the sky was produced from bindu. That is why this mantra is said to be the origin of the five elements. From sva of svdhd appeared the spirit soul and the Supersoul, and from ha appeared the spiritual potency. By the combination of both the material and spiritual potencies, the creation takes place. The creation is finally dissolved into svdhd.

By chanting this mantra, King Candradvaja attained knowledge of the self so that his illusion was dispelled. He chanted the eighteen-syllable mantra, beginning with orh. As a result, he was able to give up his contact with matter and achieve the supreme abode of Lord Visnu. Considering this, everyone should chant this mantra daily.

From the first word of this mantra came the earth, from the second word came water, from the third word came fire, from the fourth word came air, and from the fifth word came sky. Simply by chanting this mantra, King Chandradvaja attained the eternal abode of Lord Visnu.

The abode of Goloka, which possesses a form of pure goodness, which is uncontaminated, which is free from the influence of the modes of passion and ignorance, which is free from lamentation, and which is devoid of the influence of greed and illusion, is nondifferent from the five-word mantra. This mantra is nondifferent from Lord Vasudeva.

SRI H A R 1 - B H A K T 1 - VIL ASA

The Supreme Lord, Govinda, who is eternal, full of knowledge and full of bliss, resides under a desire tree in Vrndavana, which manifested from the five-word mantra. I, along with the Maruts, constantly worship Him by meditating on His transcendental form.

Anyone who chants the eighteen-syllable mantra easily attains the transcendental abode of the Supreme Lord. Although the Lord is present in one place, He is faster than the mind. The demigods cannot reach Him because He is beginningiess and the origin of all.

Therefore, Sri Krsna alone is the Supreme Personality of Godhead. One should meditate on Him, chant His glories, worship Him, and serve Him with love and devotion. He is the Supreme Brahman and the Absolute Truth.

There are thousands of incarnations of Lord Krsna. They are all controllers of the universes and are capable of awarding the four objectives of life—religiosity, economic development, sense gratification, and liberation. The childhood pastimes of the incarnations are rarely discussed. Lord Krsna enacted many wonderful pastimes as a child. In these pastimes, He sometimes displayed mercy and sometimes awarded punishment. Now, I shall disclose to you the great mantra of Lord Krsna as a child.

O n e w h o u n d e r s t a n d s t h e glories of this mantra u n d e r s t a n d s e v e r y t h i n g . If a p e r s o n c h a n t s this mantra w i t h a desire t o receive a s o n o r s o m e w e a l t h , his desire will c e r t a i n l y be fulfilled.

There is no doubt that one who chants this mantra will become a learned scholar of the scriptures. He can come to control the three worlds and thus make the entire world shiver in fear of him.

Such a person can enchant everyone, and destroy all of his enemies. What more? A chanter of this mantra certainly attains liberation.

As a touchstone is the best among all jewels, as a cow is the best among all animals, as a chaste wife is best among all ladies, as a brahmana is the best among all human beings, as the Ganges is best among all rivers—the eighteen-syllable mantra is best among all mantras. As Vaisnava literature is the best among all literature, as eloquent words are the best of words—this mantra is the best of all mantras.

O Goddess, this is why I chant this mantra every day. There is no mantra within the world of moving and non-moving entities that is equal to it. •

There are thirty-three classes of mantras in relation to Lord Gopala Krsna but this is the king of all mantras. O best of sages, in the Sammohana-tantra, this mantra has been described as suprasanna, or the most blissful mantra. You should keep this mantra secret. During the reign of the present Manu, Purandara had attained the post of Indra by chanting this mantra. He had received the mantra from Lord Visnu and then became the ruler of the heavenly planets.

Long ago, Indra lost all good fortune as a result of being cursed by the great sage, Durvasa. And yet, on the strength of chanting this king of mantras, he regained his good fortune.

What more can I say about this? Without performing any rituals before reciting this mantra, if one simply chants it, he will obtain all desired results.

I offer my respectful obeisances at the lotus feet of Sri Krsna Caitanya, who is the spiritual master of my spiritual master. Simply by taking shelter at His lotus feet even momentarily, a neophyte devotee can become an exalted devotee.

Not only faithful twice-born brdhmanas but also chaste ladies and pious sudras who are engaged in the service of their spiritual master are qualified to be initiated into the chanting of this mantra. This has been described in the Tantras.

ndraddmbarisa-samvdde (In the Smrti-artha-sara, as well as in the Padma Purdna, Vaisdkha-mdhdtmya, in a conversation between Sri Narada and Sri Ambansa, it is stated) dgamoktena mdrgena stri-sudrais caiva pujanam kartavyam sraddhayd visnos cintayitvd patirh hrdi According to the rules and regulations that are mentioned in the Agamas, women can faithfully render devotional service to Lorcf Visnu while remaining devoted to their husband, and sudras who have taken initiation can also worship Lord Visnu.

After receiving initiation according to the rules and regulations that are described in the Vedas and Agamas, one should worship the Deity form of his worshipable Lord. Even non-initiated sudras can worship the Lord by chanting His holy names.

Initiated women are also eligible to worship Lord Visnu, especially if they desire benefit for their husband. This is an ancient custom.

sarhhitd, with regards to the Rama-mantra, it is stated) suci-vrata-tamah sudrd dharmikd dvija-sevakah striyah pati-vratas cdnye pratilomdnuloma-jdh lokas cdndala-paryantdh sarve 'py atrddhikdrinah id Sudras who are religious, who serve the brdhmanas, and who observe sacred vows, as well as chaste ladies, those born in intercaste families, and even dog-eaters are eligible to chant the Sri Rama mantra.

^Q SRIHARI-BHAKTI-VILASA strl-pum-napumsakatvarh ca rdsi-nahsatra-melanam supta-prabodha-kdlarh ca tathd rna-dhanddikam While giving initiation into Siddha-mantras and Sddhya-mantras, a spiritual master should consider whether the disciple belongs to his caste or another caste; whether he is young or old; whether he is a man, woman, or a eunuch; whether his stars and signs are favorable; whether the time is favorable; and whether he is rich or in debt.

saradd-tilake (In the Sdradd-tilaka it is stated) prdk pratyag agrd rekhd syuh panca ydmyottardgra-gah tdvatyai ca catus-kostha- catuskarh mandalarh bhavet One should draw five lines from east to west and then five lines from north to south. In this way, one can draw squares with sixteen corners. Within one square there will be four other squares. This drawing is called the Siddha-sddana yantra.

One should then write the sixteen vowels, begginning with a, and the thirty-three consonants beginning with k, in the squares of the yantra.

Thereafter, an intelligent person should try to mix the letters of the alphabet with the letters of the initiation mantra and write them in the squares, along with siddha, sddhya, susiddha and ari.

If, while doing this, the mantra ends in the house of siddha then it is to be understood that the mantra will bear fruit in due course of time.

The siddha- siddha mantra bears fruit according to the rules and regulations that are found in the Tantras. The siddha-sddhaka mantra bears fruit by performing sacrifices while doubling the number of oblations. The siddha-susiddha mantra bears fruit even if chanted half the required number of times. The Siddha-ari mantra bears the fruit of destroying one's relatives. The sddhya-siddha mantra bears fruit when chanted twice as many times as prescribed. The sddhya-sddhya mantra bears no fruit. The sddhya-susiddha mantra bears fruit when it is chanted three times the prescribed number of times. The sddhya-ari mantra kills the entire family of the chanter. The susiddha mantra bears fruit even when chanted half the prescribed number of times. The susiddha-sddhya mantra bears fruit after a great deal of chanting. The susiddha-susiddha mantra bears fruit immediately, and the susiddha-ari mantra destroys the chanter's family. The ari-siddha mantra kills one's sons, the ari-sadhya mantra kills one's daughters, the ari-susiddha mantra kills one's wife, and the ari-ari mantra kills the chanter himself.

There is no need to purify the Sri Nrsimha mantra, the Siirya-mantra, the Varahadeva-mantra, Vedic mantras, and mantras that please the

Supreme Lord. There is also no need to purify mantras that are received in a dream, mantras that are given by the spiritual master, mantras that consist of more than twenty syllables, mantras that consist of three blja mantras, and one-syllable mantras.

There is no need to purify the all-powerful Gopala-mantra, as well as the other mantras that are as powerful as the Gopala-mantra.

The eighteen-syllable Gopala-mantra quickly awards the desired results to the members of all varnas and asramas, to women, and to people who are born under the influence of inauspicious stars and planets.

sivenoktam (In the Trailokya-sammohana-tantra, Lord Siva spoke about the eighteen-syllable mantra as follows) na cdtra sdtravd dosd narnasvadi-vicdrand rksa-rdsi-vicdro vd na kartavyc manau priye O Goddess, there is no fault of enmity in this mantra, there is no fault of debt in this mantra, there is no consideration of personalism or impersonalism, and there is no consideration of auspicious and inauspicious stars and planets to be made while chanting this mantra.

s. SRI HARI-BHAKTI-VILASA

Although some mantras are incomplete, confined, intoxicated by pride, old, ineffective, or contaminated—the eighteen-syllable Gopdla- mantra is the foremost mantra in the three worlds, and it is free from all types of fault.

Now, I shall describe the Krsna-mantras, the chanting of which gives results that are sometimes seen and sometimes unseen. By properly chanting these mantras, thoughtful devotees can easily attain liberation.

All brahmacaris, grhasthas, vanaprasthas and sannydsis, as well as women and sudras, are eligible to chant these mantras.

Do not try to distinguish between friend and enemy, or purity and impurity while chanting this mantra. No hard labor is required while practicing the chanting of this mantra.

Just as fire takes no time to burn cotton to ashes, in the same way, this mantra does not take even a moment to destroy the darkness born of ignorance.

The syllables of this mantra are transcendental and perfect. Brahma had received this mantra in the beginning of creation. Indra became the king of heaven, the demigods were awarded the heavenly planets as their residence, and Brhaspati received recognition as an eloquent speaker, by the influence of this mantra.

6£ SRI HARI-BHAKTI-VILASA O great sage, what is there in this world that cannot be attained by devotional service to Lord Visnu? By the mercy of Lord Govinda, everyone, from Lord Brahma down to an insect, can attain perfection.

O foremost of sages, I have thus described to you some of the glories of this mantra, which is the source of all kinds of opulence and the destroyer of all kinds of fear.

The glories of this mantra are innumerable, just as there are innumerable stars in the sky and innumerable particles of sand on the shore of the ocean. By chanting this mantra, one can attain the four types of liberation.

Apart from this Sri Krsna mantra, there are other mantras in the Tantras that require purification. For your benefit, I will now describe the ten kinds of purification in relation to these mantras.

sarada-tilake (In the Saradd-tilaka, it is stated)

jananarh jlvanam ceti tddanam rodhanarh tathd athdbhiseko vimall- karanapydyane punah tarpanam dipanam guptir dasaita mantra-sarhskriyd There are ten kinds of rituals for purifying mantras—janana, jivana, tadana, rodhana, ahhiseka, vimali-karana, apyayana, tarpana, dipana, and gupti.

When one extracts a mantra from the mdtrkd alphabets, it is called janana. Persons who are expert in the subject of mantras and trantras speak as follows: When an intelligent person chants a mantra, vibrating om in the beginning and at the end, it is called jivana. When one writes the letters of a mantra and then sprinkles over it water mixed with sandalwood, that is called tadana. When one writes the letters of a mantra with the seed of a karavi flower, it is called rodhana. According to the rules that are prescribed in the Tantras, a devotee should use as many asvattha leaves as there are letters in the mantra, for the purpose of purification. This process is called abhiseka. A devotee should meditate on the mantra and place it in the fire, just to purify it. This is called vimall-karana. It is also known as a jyoti-mantra because it consists of om, the vyoma-blja and the agni-bija. When one sprinkles water with kusa grass on each letter of the mantra before chanting it, that is called apyayana. When one writes the mantra inside the yantra and then sprinkles it with water that has been purified by mantras, this is called tarpana. When one chants the mantra along with om, the maya-blja and the laksml-bija, it is called dlpana. When one conceals the mantra at the time of chanting it, this is called gupti.

There is no need to purify the all-powerful Krsna mantras and so these procedures have been described for ordinary mantras.