A Happy Soil for Your Soul to Live

They will be forced to clear the debt. Nature won't forgive them. Nature's there like a computer, calculating. So, this civilization is anti-civilization. The whole thing is rotten, a camouflage, a treachery to the Soul-world. But our policy is different; plain living and high thinking. The great thinker, and most credible voice in, you could say, new age thinking... also quite afraid... Counter... Making the counter-culture... Theodore Roszak, he wrote the book called Where The Wasteland Ends. We know that T.S. Eliot wrote the poem called The Wasteland. He also wrote another poem called The Hollow Men, of which the last line is, “This is the way the world ends; not with a bang but a whimper.” You know Gatsby... Fitzgerald's Gatsby has the Valley of Ashes. So thematically, this image keeps re-accruing in serious literature.

So, Theodore Roszak, perhaps thirty years ago, he said, “What is the looming environmental crisis before us?” But... An example... He said, “It is external erosion that is the consequence of inner erosion.” So, just to try and reconfigure the objective world. So, science or technology... That thing... We will eliminate exploitation, or the tendency of people to abuse others, to exploit others. We'll eliminate inequality, injustice, through science... We can say, “Oh, we will, through genetic engineering and modification, we can design people in such way, that they will operate within the parameters, that are acceptable to the members of our comity.” He understand. There was another group who had an ambitious policy similar to that, called the National Socialist Party. External erosion is a consequence of inner erosion; lack of inner development. Being outwardly directed.

Exploitation; to keep up one body, thousands of bodies are to be sacrificed.

So, Guru Mahārāj concludes, “Our policy should be—to make best use of the bad bargain.” Somehow or the other, we've already come here. So, now we have to utilize
our time and our energy in such way, that with the least exploitation we can get out of this world. Hare Kṛṣṇa... You know, it says... [chuckle] There's saying, “God save us from our enemies.” And this is, “God save us from our friends.” Our charm for this material world of enjoyment, should vanish; that is the trouble. To save us from the friends, that is the question. We love them; that is the enemy within. The enemy is within, that I've got the traction. I love this paraphernalia... I like them. This is the enemy.
Every action—reaction. Exploitation, jīvo jīvasya jīvanam (SB: 1.13.47). To keep up one body, thousands of bodies are to be sacrificed. Then only one body can stand.

This is the filthy conception of life; it is suicidal in itself. This is no civilization, no life; a hateful aspect of life. At the cost of other beings, we are to maintain
us. Wherever we shell go to maintain—thousands of lives will be sacrificed—for that hateful conception of life. So, be desperate for giving yourself, and you'll be a gainer also, within that line, “Give and have.” Hare Kṛṣṇa... Any other question?

Devotee: Yes, Mahārāj... We have few questions from the... maybe... Just a simple one from Gupta Govardhan, “How to stop just being in love with Kṛṣṇa, and start loving Him?”

Nārada Muni is chastising great Vedavyāsa for giving Religion to the world.

Goswāmī Mahārāj: [chuckle] When, in the beginning of Bhāgavatam, Vedavyāsa, we're told, is in his āśrama, on the banks of the Sarasvatī; and despondent. This is the great Vedavyāsa, who has, you know—compiled the Vedas, Purāṇas, and Mahābhārata, which includes Bhagavad-gītā... So many... In essence, his gift is Religion to the world. And he is feeling despondent. In the sense, it is one of the opening scenes of the Bhāgavatam, and the prelude to the appearance of Śukadeva Goswāmī. And we're told that Nārada Muni comes upon this scene. And Nārada begins by chastising Vedavyāsa—the great Vedavyāsa, who in some context may be even seen as an avatāra—śaktyāveś-avatāra. So, śaktyāveś-avatāra is being chastised; that's something to get your head around. But... And what is Nārada tell him, jugupsitaṁ dharma-kṛte ’nuśāsataḥ.. .(SB:1.5.15): ...kṛte ’nuśāsataḥ.

“You know what's the reason you're feeling this way is?” He said... And Guru Mahārāj... Again, this are Guru Mahārā's words... He said, “Because, you're a traitor to the cause.” What? The great Vedavyāsa? How can that be said about him? We've got... Everything has been given. All the religious books of the world, the original religious books of the world, come from him. And then, he can... It's really Nārada's Bhāgavatam, in ten ślokas or so... But he is telling them. And what is... jugupsitaṁ means... What is this most condemnable thing that you've done..? Is, you know, ...dharma-kṛte... You gave the world Religion... [laughing] Because, remember, in the very beginning of the Bhāgavatam says, dharmaḥ projjhita-kaitavo ’tra paramo nirmatsarāṇāṁ satāṁ...(SB: 1.1.2); kaitavo- dharma, cheating religion; religion with ulterior motive and purpose will not be found in the pages of the Bhāgavatam.

Ādi-rasa, principle rasa—mādhura-rasa—everything is springing from there.

And what Nārada is telling Vyāsa, “Although was not your intention, inadvertently, you're giving people the sanction to be somewhat religious, and go on living in this world. To think that, 'If I'm religious, I can have happy material life'. Then who would want mukti, or to be liberated from material bondage? You're saying, 'No, you can be religious, and have a happy life, in all of its aspects'.” Back to Auden, “We're composed of Eros and dust” As we're always trying to figure out, how to deal with erotic tendency; Eros. So, Viśvanāth Cakravartī Ṭhākur... Prabhupāda quotes, and saying, that, in his parsing of, janmādy asya yato... (SB: 1.1.1); the first śloka of the Bhāgavatam which appears in Vedānta, but is then fully expressed in the first... Appears as a sūtra in Vedānta.

And comes again, but with full expression in the first śloka of the Bhāgavatam, janmādy asya yato ’nvayād itarataś cārtheṣv abhijñaḥ svarāṭ...(SB: 1.1.1) Viśvanāth says here, “This janmā... janmādy... asya, means that... It's a reference to ādi-rasa...” He's saying, “Everything is springing from the ādi-rasa—the mukhya-rasa, the principle rasa, mādhura-rasa.” The Eros aspect of Divinity. Everything's springing from that. It's not something that exists separately. And, by analyses you can say that. But, it's saying, if you trace it all the way back, you'll see that everything is coming from that plane. It is the mukhya, the root of all. And, as in Guru Mahārāj's words, “The... “ How he say it..? “All the other rasas are clients or satellites of mādhura-rasa.” So, it's very revealing for him to say this, and is the very nature of Kṛṣṇa ,and His Supreme Pastimes. And what do we hear in the beginning of Brahma-saṁhitā,

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
(Śrī Brahma-saṁitā: 5.1)

Erotic principle has its fullest expression in relation with ānanda-murtī, Kṛṣṇa.

That the paramaḥ īśvaraḥ, the Supreme Controller is Kṛṣṇa. And that Kṛṣṇa is not some abstract, impersonal substance-force, but, sac-cid-ānanda-vigrahaḥ; He has form from which all other forms have come from; personality... He's eternal, omnipotent, and full of happiness and ecstasy. He is happiness personified, ānanda-murtī
Then what?...anādir ādir govindaḥ... The original of original is Govinda. And that, again, is an allusion to sensuousness... sensual... sensory fulfillment, right... Seeing, hearing, tasting, touching, smelling feeling... So, why do we say this things? Because Nārada is telling Vyāsa, that, “Although was inadvertent, people've got the impression from you, that the only plane where you can express yourself, sensuously—and not just in erotica; all sensuous expression, but including Eros—is this world.

And that the Spiritual World, this abstract... How you say..? Has no possibility for sensuous expression. So, then of course, this is so innate to the position of the soul... Saraswatī Ṭhākur says... Sanyal caused him say it in Erotic principle and unalloyed devotion, that to remove this aspect from the jīvas—it's concomitant to their existence—it would be to remove their existence. So, without sensing that prospect in the 'serve in Heaven', then they'll always gonna reign in Hell, right... But, with religious guidelines. So, Prabhupāda says in his purport... He said, Viśvanāth Cakravartī Ṭhākur says, “So, māyāvādīs denying the personality of Godhead and His sensuous capacity, are indirectly giving impetus to mundane sexuality.” Because, people would think, “I can't live without that, and this in the only world where that's a possibility.”

Nārada, “You have to express fully, possibilities of loving relationships with Kṛṣṇa.”

So, Nārada is telling Vyāsa, “You have to express the full range of sensuous possibility, and the full spectral range of loving relationships that's possible with Kṛṣṇa.” Therefor... But it's such sensitive point, and inconceivable, and so likely to be misunderstood, or misconceived. The Bhāgavatam is twelve cantos. It spends nine cantos... What is that in math? That will be... nine, you know, if you did three, three... What's the percentage? [devotee; inaudible] Nine out of twelve... Nine/twelve... But there's percentage... Anyway... [laughing] So, another words—it's eighteen thousand ślokas—nine cantos of prerequisite to enter into... before the birth of Kṛṣṇa. And ninety chapters, approximately, in a Tenth Canto, thirty before you get to Kṛṣṇa's pastimes with Śrīmatī Rādhārāṇī and the vraja-gopīs, has mādhura-rasa pastimes. Nine cantos prerequisite to the birth of Kṛṣṇa,

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so ’rjuna
(Śrīmad Bhagavad-gītā: 4.9)

If we can understand, ajo ’pi sann avyayātmā bhūtānām īśvaro.... (Bg: 4.6).
If we can understand how the unborn, is born. Has līlā, pastimes of birth, and karma- activities; pastimes-līlā. If you can understand the divine nature of this things, then after giving up this body you won't have to take birth again, in conditional existence; you'll enter the Kṛṣṇa World. So, Nārada is telling Vyāsa, “This you must describe.” Like we've mentioned the other day, when Śukadeva Goswāmī was a brahmāvādī. But, has been certified as not having the trace amount of 'male gaze', or exploiting tendency within him; pariniṣṭhito ’pi nairguṇya uttama-śloka-līlayā gṛhīta-cetā rājarṣe ākhyānaṁ yad adhītavān... (SB: 2.1.9.). “When I heard about the amorous pastimes of Kṛṣṇa with Rādhārāṇī and vraja-gopīs, my mind...My heart and soul, my whole existence was captured, and carried away to another domain, that I did not know existed, previously.”

The jīva is eternally kṛṣṇa-daśa, in: śānta, dāsya, sākhya, vātsalya and mādhura-rasa.

So, Nārada is telling Vyāsa, “You have to get explicit about that world. The prospect of life of love with Kṛṣṇa.” śānta-rasa, dāsya-rasa, sākhya, vātsalya, mādhura, svakīyā, parakīyā, ...muktir hitvānyathā rūpaṁ, sva-rūpeṇa vyavasthitiḥ (SB: 2.10.6). What is the... Here we heard from Mahāprabhu, saying, “The svarūpa, the jīva is eternally kṛṣṇa-daśa.” But, that's a general thing. What kind of kṛṣṇa-daśa? Friend, parent, lover; what type of kṛṣṇa-daśa? Rādhā-dasī, rādhā- dāsyam... So, to... If we don't, systematically, approach Kṛṣṇa conception as is presented in the pages of the Bhāgavatam, as it is revealed by Caitanya Mahāprabhu, then Kṛṣṇa conception—we'll see—this will take the superficial aspects of Kṛṣṇa consciousness as the wallpaper of our lives.

It will be shallow or superficial. If, by the word 'love' we equate that with prema, that is a very high stage. Rūpa Goswāmī said, but, ādau śraddhā tataḥ sādhu-saṅgo ’tha bhajana-kriyā... anartha-nivṛttiḥ... niṣṭhā... ruci... athāsakti... bhāva... premā... (Brs: 1.4.15). It is a very high... It is the highest achievement. So, it would be more appropriate to say, “Under the guidance of Guru and Vaiṣṇava; Sādhu, Śāstra, Guru, and Vaiṣṇava” We're trying, by their grace... their grace may awaken our loving tendency, or affectionate tendency toward Kṛṣṇa. We believe in them, we take shelter in them. As Saraswatī Ṭhākur said, “Kṛṣṇa-loving people.” Our approach is—if I can get the service of the Kṛṣṇa-loving person—through that service that loving tendency could be transferred to me. It's not something we're going to do independently, or cultivate in isolation.

Our natural love for Kṛṣṇa, has been pervertedly manifested as a lust for matter.

But it is our natural, innate position. And as Śrīla Prabhupāda says in the Bhagavad-gītā... Perhaps echoing the verse ...kṛṣṇa-prema... [pause] nitya-siddha kṛṣṇa-prema 'sādhya' kabhu nayaśravaṇādi-śuddha-citte karaye udaya... (Bg:7.1-2). Said, “Our natural love for Kṛṣṇa, as at present, being pervertedly manifested as a lust for matter.” That's why we're telling earlier, hṛd-rogam. This has to be approached systematically. So, see how cautious is Vedavyāsa: nine cantos, prerequisite to enter into the proper conception of the pastimes of Kṛṣṇa. But, by service and association with those who have love and affection for Kṛṣṇa, that will be transferred to the heart of servitor. We know that, when... And, really, this is the purpose of Kṛṣṇa's centers, āśramas, temples around the world, is to give this sort of exposure, and this opportunity. And we're told,

dharmaḥ svanuṣṭhitaḥ puṁsāṁ
viṣvaksena-kathāsu yaḥ
notpādayed yadi ratiṁ
śrama eva hi kevalam
(Śrīmad-Bhāgavatam: 1.2.8)

And now, Vedavyāsa is converted by Nārada to this knew approach... Saying,
dharmaḥ... If it doesn't... Whatever you're doing, however right it may appear to be, if it doesn't ...notpādayed yadi ratiṁ...(viṣvaksena-kathāsu) vāsudeva-kathāyām—if it doesn't awaken some appreciation or taste for hearing about Kṛṣṇa—you're wasting your time; that's what it says is the criterium. So, we need to broadcast kṛṣṇa-kathā... And centers for broadcasting kṛṣṇa-kathā... So, when Śrīla Guru Mahārāj's to establish the center in Madras. He was told to go to one government department where they have some surplus founds, that will be available for construction of the temple. And much to his surprise and chagrin, when he arrived, that gentleman... That former officer has been replaced by the new man. And he said, “I'll tell you straight, if there are any surplus founds, it not gonna be used for making the temple. We will use it in some humanitarian work.”

The highest form of Infinite is human-like; reality-the-beautiful, the Lord of love.

Feeding people, clothing people, giving shelter... that sort of thing. And Guru Mahārāj was... I guess, in his words, saying, “Nonplussed.” And he thought, He didn't want to return to the Maṭh empty-handed. So, he prayed internally to Śrīla Bhakti Siddhānta Saraswatī Ṭhākur for some help, some inspiration; what to say in that situation. And, it's peculiar what came to him, and how to use it. But after Śukadeva has presented the pastimes, the sweet mādhura-rasa pastimes of Rādhā and Kṛṣṇa, and vraja-gopīs. The sages are dumb-struck and astonished. Because, why? They're thinking, “You told this... [chuckle] in the beginning, you know—jugupsitaṁ dharma-kṛte... (SB: 1.5.15)—the condemnable thing is Religion. And now, we're to understand that the new religion it's the condemnable thing; the amorous pastimes of Divinity.” Saying, “So, it's one thing...” As Guru Mahārāj put it... He said, “For you to tell us—God is human-like—He's like a man...

kṛṣṇera yateka khelā,
sarvottama nara-līlā,
nara-vapu tāhāra svarūpa
gopa-veśa, veṇu-kara,
nava-kiśora, naṭa-vara,
nara-līlāra haya anurūpa
(Śrī Chaitanya-charitāmṛta: Madhya, 21.101)

That, the Divine form is a templet for human form, right... The Supreme entity—human-like in dimension. The extremes of the Infinite, you know...aṇor aṇīyān mahato mahīyān... (Ku: 1.2.20); brahman, paramātmā... All-accommodating, all... Greater then the greatest, brahman. All-permeating, all... Smaller then the smallest, paramātmā... And you're telling us—the central conception of the Infinite, golden mean of the Infinite is human-like, with personality—reality-the-beautiful—the Lord of love, charm, sweetness, beauty; sat-cit-ānanda-vigrahaḥ... But now you're telling us—not only He is like a man—but like an immoral man. That is to much!” “Well... I'm sorry...” [laughing]. And that's when Śukadeva says, “No, no... Try to understand...” I mean, Parīkṣit Mahārāj is actually... sees the look on their faces... And he asked the question to allow Śukadeva to clarify.

To enter the confidential, esoteric pastimes of Divinity, one must be dhīra; qualified.

And he says, “Mahādev drunken ocean of poison...” What was the consequence? His neck turned blue, implying, “For those who are none-īśvarā—those who're not qualified to try and enter the confidential, esoteric aspect of these pastimes—it could be like poison; that would be harmful to them. Like the dhīra, they have to be qualified. When Mahāprabhu said, “I'm gonna dance in devī-bhāva.” And Advaita and Śrīvās... and the audience can only be members whose senses are completely under control.” Advaita and Śrīvās Ṭhākur, Maha-viṣṇu and Nārada Muni, said, “We're not qualified. We won't be able to attend the performance.” Mahāprabhu is saying, “If you, the two of you can't come, then the place is going to be empty.” But that is their humility.

Maha-viṣṇu, Sadā-Śiva, Advaita Ācārya, “I'm not qualified, if the qualification is that your senses must be controlled, then I won't be qualified to view, hear, observe, narrate these things.” Same thing from Nārada Muni, Śrīvās Ṭhākur. Nārada, who just chastised Vedavyāsa, that Nārada; that is their mood. And what is Mahāprabhu say? He see, their humility is heart braking and overwhelming, He's saying, “Alright! I'm gonna give you a special benediction, that doing the duration of that performance, your senses will be under control.” And Advaita's like, [whispering] “Alright...Yesss...” [chuckle] So, Śukadeva cautioning them. And at this point I feel to mention, the... And that Śiva... Where was that? The churning of the milk ocean by the Devatās and the Āsuras; ostensively, in search of immortality.

Brake your attachment to this world, and learn to live in the world of your faith.

Mṛtyu means death, āmṛta means, nectar... But also means, deathless. So, whether... And it's interesting, is still true to this day—whether atheist or theist on a lower level—they understand that we're living in this world of mortality. It will vanish. Rather, from theistic perspective, or an atheistic perspective, or scientific point of view—the world will vanish—has an expiration date. So, what to do? So, on the one side we have the Google guys saying, “Download yourself into a robot made out of diamonds.” On the other side, we have the theist, saying, “Brake your attachment to this world, and learn to live, and aspire... and live in the world of your faith.” We have the Āsuras and the suras, the Devatās, churning the... Mandara Mauntain... on the back of the Kūrma Avatār—the kṣīra-sāgaraḥ, the milk ocean—trying to achieve nectar.

So, we... Ostensively, the story says, they're trying... They want the nectar pot that end up in the hands of Mohinī-mūrti, so they can have immortality... Not have to deal with mortality; the inevitable problem facing everyone here. But then, this sound so basic and generic. And now, we're saying, “Why would something like that be in the pages of the Bhāgavatam?” A book that is... culminates in an expression of mādhura-rasa pastimes of Kṛṣṇa, has a section promoting generic, off-the-shelf immortality?Cannot be. But I could not answer that. But I submitted to GuruMahārāj, that I could not understand. Particularly with this śloka referencing that pastime which appears in the Eight Canto; śloka in the last chapter of Twelve Canto—the conclusion of the Bhāgavatam—referencing that pastime.

Bhāgavatam reveals, “The ultimate nectarine substance, āmṛta is mādhura-rasa.”

Pṛṣṭhe bhrāmyad amanda-mandara-giri-grāvāgra-kaṇḍūyanān nidrāloḥ kamaṭhākṛter... (SB: 12.13.2) etc... So... Why? And Śrīla Guru Mahārāj said to me, “What was the object of their churning? Was to achieve āmṛta. The reason this is included in the Bhāgavatam is to... Because the Bhāgavatam reveals the ultimate nectarine substance—is mādhura-rasa—and that's why it's included there.” And, note: who is generated from milk ocean? Lakṣmī Devī, right... Maha Lakṣmī... See, the Moon comes out, so we can understand, there may be some loving exchange, because, you know—from the Moon of the candra-vaṁśa, yadu-vaṁśa... The candra-vaṁśa, and Goddess Śrī, Jaya Śrī. So, when Parīkṣit Mahārāj seeing the apprehension of the Sages, having heard about this most confidential pastimes of Rādhā and Kṛṣṇa, and vraja-gopīs, gives Śukadeva the opportunity to tell them, to give them the necessary cautions.

He says, vikrīḍitaṁ vraja-vadhūbhir idaṁ ca viṣṇoḥ... (SB: 10.33.39). These sort of pastimes of Kṛṣṇa with the vraja-vadhūbhir...vadhū... that means, the vraja-gopīs. He said, vikrīḍitaṁ vraja-vadhūbhir idaṁ ca viṣṇoḥ... (SB: 10.33.39). Here, he chooses not to call Him as Kṛṣṇa. It's clearly Kṛṣṇa. So, why does he now say viṣṇoḥ..? To say— in this context, viṣṇu means, Divinity—and is more conventionally understood by them. And what is he saying? “These aren't the pastimes of an ordinary man. Don't mistake the aprākṛta-līlā of Kṛṣṇa, the human-like pastimes of Kṛṣṇa, to be like that of an ordinary man. Or men and women of this world.” He's saying, ...viṣṇoḥ śraddhānvito ’nuśṛṇuyād atha varṇayed yaḥ...(SB: 10.33.39). And this can only be understood through the culture of faith, under the guidance of proper Sādhu, Śāstra, Guru, and Vaiṣṇava. Then, bhaktiṁ parāṁ bhagavati pratilabhya kāmaṁ hṛd-rogam āśv apahinoty acireṇa dhīraḥ (SB: 10.33.39)

What would, ultimately satisfy the inner necessity of the heart? Selfless dedication.

Only for those who've achieved the stage of dhīra, means: they're beyond
mundane sense disturbance. Even James Joyce in a... What is it..? Portrait of The Young Artist... Yeah, hat's the title... When the two students are walking in Dublin... One says, on the subject of aesthetic beauty. When is it really, aesthetic beauty? Like in the case of eroticism. He said, “There will be no mundane response to that sort of exposure— it doesn't awaken—if it is truly aesthetic beauty.” So, for those who're unqualified to hear this sort of confidential pastimes, and get mundane reaction—disqualifies them—and it is an offense to the Divinity. He said, “First has to be cure that hṛd-rogam—that heart disease, consumerism; to acquire control and consume.” And then Guru... So, Guru Mahārāj is using this śloka to appeal to this man.

And then, he gives two examples that are startling. And he says in consideration of the transmigration of the soul trough different species, that, “When I was
in the body of the stool-eating pig, I ate hills of stool, and that hunger was not satisfied. When I was in the body of an elephant I ate jungles, and that hunger was not satisfied.” So, what would satisfy the inner necessity of the heart, which is hankering, ultimately, not for something to consume, but to utterly give itself to in dedication. That is what is presented in Kṛṣṇa conception. And, through the... mahājanas are compare to the lighthouses, that show the pathway... Their footprints show the pathway to cross over the ocean of nescience, to the land of dedication. So, he's saying, “The real cause of suffering is this inner heart disease. And the cure for that is hearing about Kṛṣṇa and His divine pastimes.”

Want to make an āśrama, to cure that heart disease that everyone is suffering from.

So, we want to make an āśrama, to cure that heart disease that everyone is suffering from. And he said, “The man begin to cry.” And said, “Swamiji, I believe in God.” And Guru Mahārāj said, “Your tears are the evidence of that.” And then he gave a contribution to the building of the Madras Gauḍīya Maṭh. Hare Kṛṣṇa. [pause] So, proper Kṛṣṇa conception, under the guidance of Sādhu, Śāstra, Guru, and Vaiṣṇava... Hare Kṛṣṇa.

Jaya oṁ viṣṇupāda paramahaṁsa-parivrājakāchāryya- varyya aṣṭottara-śata-śrī śrīmad śrīla Bhakti Sundar Govinda-Dev-Goswāmī Mahārāj, kī jaya!
Jaya oṁ viṣṇupāda Śrīla Bhakti Rakṣak Śrīdhar-Dev-Goswāmī Mahārāj, kī jaya!
Jaya suparikara śrī śrī guru-gaurāṅga-gandharva-govinda-sundarajiu, kī jaya!
Śrī Girirāja-Govardhan, kī jaya!
Śrī rūpānuga-guru-varga, kī jaya!
Nāmācārya Śrīla Haridāsa Ṭhākur, kī jaya!
Śrī-kṛṣṇa-caitanya prabhu-nityānanda, śrī-advaita gadādhara śrīvāsādi-gaura-bhaktavṛnda, kī jaya!
Śrī śrī Rādhā-kṛṣṇa, gopa-gopīnātha, Śyāma-kuṇḍa, Rādhā-kuṇḍa Giri-govardhan,
kī jaya!
Vṛṇdavan-dhām, kī jaya!
Navadwiup-dhām, kī jaya!
Śrī Caitanya Saraswat Maṭh, kī jaya!
Śrī Gupta-Govardhan, kī jaya!
Gaṅgā-devī, Yamunā-devī, Bhakti-devī, Tulasī-devī, kī jaya!
Oṁ Viṣṇupāda Viṣva-vareṇya Śrīlā A.C. Bhakti Vedanta Swāmī Prabhupāda, kī jaya!
Śrī Caitanya Saraswat Maṭh ācārya-vṛṇda, kī jaya!
Jaya Śrīla Bhakti Bimal Avadhūt Mahārāj, kī jaya!
Jaya Bhakti Rañjit Madhusūdana Mahārāj, kī jaya!
Sevā-vṛṇda, kī jaya!
Sāma-veda bhakta-vṛṇda, kī jaya!
Nitaī-gaurā premānande, hari!

Devotee: Jaya Śrīla Bhakti Sudhīr Goswāmī Mahārāj, kī jaya!

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Bg: Bhagavad-gītā
Bau: Bṛhad-āraṇyaka Upaniṣad
Bs: Brahma-saṁhitā
Cc: Śrī Caitanya-caritāmṛta
Ku: Kaṭha-upaniṣad
SB: Śrīmad Bhāgavatam
Tu: Taittirīya-upaniṣad
Vs: Vedānta-sūtra

Transcribers: Enakshi Devi Dasi, Radha Raman Prabhu