Tag: Sri Sri Prapanna-jivanamritam

Chapter One: Life-Nectar of the Surrendered Souls

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Srila Govinda Maharaj reading chapter one of Sri Sri Prapanna-jivanamrtam, from the Bengali edition.
Download mp3 audio (originally published on scsmath.com)

Chapter One
ऊपक्रमामृतम्

Upakramamrtam
Prelude to Approaching Nectar

अथ मङ्गलाचरणम्—
श्रीगुरुगौरगान्धर्व्वागोविन्दाङ्घ्रीन्गणैः सह।
वन्दे प्रसादतो येषां सर्व्वारम्भाः शुभङ्कराः ॥१॥
atha maṅgalācharaṇam—
śrī-guru-gaura-gāndharvā-govindāṅghrīn gaṇaiḥ saha
vande prasādato yeṣāṁ sarvārambhāḥ śubhaṅkarāḥ [1]
Auspicious invocation—
I make my obeisance unto the lotus feet of my Divine Master, Sri Chaitanya Mahaprabhu, Sri Sri Gandharva-Giridhari (Sri Sri Radha and Krishna), and Their associates. By Their grace, all endeavours are successful.
गौरवाग्विग्रहं वन्दे गौराङ्गं गौरवैभवम्।
गौरसङ्कीर्तनोन्मत्तं गौरकारुण्यसुन्दरम्॥२॥
gaura-vāg-vigrahaṁ vande gaurāṅgaṁ gaura-vaibhavam
gaura-saṅkīrtanonmattaṁ gaura-kāruṇya-sundaram  [2]
I make my obeisance unto the Deity, Gaura-Saraswati—the personified message of the Golden Lord Sri Chaitanya Mahaprabhu—whose bodily lustre is of a beautiful golden hue, like that of the selfsame Lord Gaurasundar; who is the personal expansion of that Supreme Lord Gaurahari; who is always intoxicated by preaching the message of that golden Lord; and whose divine beauty blooms in the revelation of Lord Gauranga’s mercy potency.
(This is the fundamental meaning of the verse. Within the scope of the Sanskrit language, various expanded purports may be drawn from the original.)
गुरुरूपहरिं गौरं राधारुचिरुचावृतम्।
नित्यं नौमि नवद्वीपे नामकीर्त्तननर्त्तनैः॥३॥
guru-rūpa-hariṁ gauraṁ rādhā-ruchi-ruchāvṛtam
nityaṁ naumi navadvīpe nāma-kīrtana-nartanaiḥ [3]
Perpetually do I sing the glories of Lord Gauranga, who is the Supreme Personality of Godhead, Sri Hari, embraced by the heart and halo of Sri Radhika, and who has descended as the Divine Master. In this holy abode of Sri Nabadwip Dham, He is absorbed in the Pastimes of profusely chanting the Holy Names, dancing in ecstasy.
(As with verse two, expanded purports may be drawn from this verse.)
श्रीमत्प्रभुपदाम्भोजमधुपेभ्यो नमो नमः।
तृप्यन्तु कृपया तेऽत्र प्रपन्नजीवनामृते ॥४॥
śrīmat-prabhu-padāmbhoja-madhupebhyo namo namaḥ
tṛpyantu kṛpayā te ’tra prapanna-jīvanāmṛte [4]
Again and again I make my obeisance unto the eternal personal servitors of my Divine Master, who drink the nectar of his lotus feet. I pray they may be graciously pleased in tasting this Life-Nectar of the Surrendered Souls.
आत्मविज्ञप्तिः—
अत्यर्व्वचीनरूपोऽपि प्राचीनानां सुसम्मतान्।
श्लोकान्कतिपयानत्र चाहरामि सतां मुदे ॥५॥
ātma-vijñaptiḥ—
aty-arvāchīna-rūpo ’pi prāchīnānāṁ susammatān
ślokān katipayān atra chāharāmi satāṁ mude [5]
A humble petition—
Despite my disqualifications, for the satisfaction of the pure devotees I have compiled in this book an anthology of stanzas that are well established by our predecessors.
तद्वाग्विसर्गो जनताघविप्लवो
यस्मिन्प्रतिश्लोकमबद्धवत्यपि।
नामान्यनन्तस्य यशोऽङ्कितानि यच्
छृण्वन्ति गायन्ति गृणन्ति साधवः ॥६॥
भाः १।५।११
tad-vāg-visargo janatāgha-viplavo
yasmin prati-ślokam abaddhavaty api
nāmāny anantasya yaśo ’ṅkitāni yach
chhṛṇvanti gāyanti gṛṇanti sādhavaḥ [6]
(SB: 1.5.11)
“Even if every stanza is imperfectly composed, that is, unlucidly expressed, the sins of the people are totally vanquished by those expressions or books in which the glorious Holy Names of the Infinite Supreme Lord are described—since the pure devotees hear those Holy Names (from a qualified preacher), they solitarily sing those Holy Names (even in the absence of others), and they chant the unending glories of those Holy Names (in the presence of a deserving listener).”
अभिव्यक्ता मत्तः प्रकृतिलघुरूपादपि बुधा
विधात्री सिद्धार्थान्हरिगुणमयी वः कृतिरियम्।
पुलिन्देनाप्यग्निः किमु समिधमुन्मथ्य जनितो
हिरण्यश्रेणीनामपहरति नान्तःकलुषताम् ॥७॥श्रीरूपपादानां
abhivyaktā mattaḥ prakṛti-laghu-rūpād api budhā
vidhātrī siddhārthān hari-guṇamayī vaḥ kṛtir iyam
pulindenāpy agniḥ kim u samidham unmathya janito
hiraṇya-śreṇīnām apaharati nāntaḥ kaluṣatām [7] 
(Sri-Rupapadanam)
“O learned personalities, this treatise, composed of the divine qualities of Lord Hari, will fulfil your cherished wishes despite the fact that it is presented by me, a very insignificant person. Does not the fire ignited from pieces of wood rubbed together by a low-born barbarian dissipate the impurities in gold?”
यथोक्ता रूपपादेन नीचेनोत्पादितेऽनले।
हेम्नः शुद्धिस्तथैवात्र विरहार्त्तिहृतिः सताम् ॥८॥
yathoktā rūpa-pādena nīchenotpādite ’nale
hemnaḥ śuddhis tathaivātra virahārti-hṛtiḥ satām [8]
As Srila Rupa Goswamipad has (in his humility) expressed that gold can be purified with fire lit by a barbarian, similarly, the pure devotees’ grief born of their separation from the Lord may also be dispelled by this book (which will light the lamp of their divine love for the Lord).
अन्तः कवियशस्कामं साधुतावरणं बहिः।
शुध्यन्तु साधवः सर्व्वे दुश्चिकित्स्यमिमं जनम् ॥९॥
antaḥ kavi-yaśas-kāmaṁ sādhutāvaraṇaṁ bahiḥ
śudhyantu sādhavaḥ sarve duśchikitsyam imaṁ janam [9]
O saintly devotees, please purify this wrongdoer who on the pretext of saintliness desires in his heart the prestige of a poet, and who is thus afflicted with the practically incurable disease of insincerity.
कृष्णगाथाप्रिया भक्ता भक्तगाथाप्रियो हरिः।
कथञ्चिदुभयोरत्र प्रसङ्गस्तत्प्रसीदताम् ॥१०॥
kṛṣṇa-gāthā-priyā bhaktā bhakta-gāthā-priyo hariḥ
kathañchid ubhayor atra prasaṅgas tat prasīdatām [10]
Tidings of Lord Krishna are naturally very dear to the devotees, and tidings of the Lord’s devotees are also dear to Him. Since narratives of both the Supreme Lord and His devotees can be found within this book, I have hope, O pure devotees, that you may be propitiated hereby.
स्वभावकृपया सन्तो मदुद्देश्यमलिनताम्।
संशोध्याङ्गीकुरुध्वं भो ह्यहैतुककृपाब्धयः ॥११॥
svabhāva-kṛpayā santo mad uddeśya-malinatām
saṁśodhyāṅgīkurudhvaṁ bho hy ahaituka-kṛpābdhayaḥ [11]
O pure devotees, by your natural divine grace, kindly purify me of all ill motives (offences) and accept this treatise. Certainly you will do so, because you are the ocean of causeless mercy.
अथ ग्रन्थपरिचयः—
ग्रन्थेऽस्मिन्परमे नाम प्रपन्नजीवनामृते।
दशाध्याये प्रपन्नानां जीवनप्राणदायकम् ॥१२॥
वर्द्धकं पोषकं नित्यं हृदिन्द्रियरसायनम्।
अतिमर्त्त्यरसोल्लासपरस्परसुखावहम् ॥१३॥
विरहमिलनार्थाप्तं कृष्णकार्ष्णकथामृतम्।
प्रपत्तिविषयं वाक्यं चोद्धृतं शास्त्रसम्मतम् ॥१४॥
atha grantha-parichayaḥ—
granthe ’smin parame nāma prapanna-jīvanāmṛte
daśādhyāye prapannānāṁ jīvana-prāṇa-dāyakam [12]
vardhakaṁ poṣakaṁ nityaṁ hṛdindriya-rasāyanam
atimartya-rasollāsa-paraspara-sukhāvaham [13]
viraha-milanārthāptaṁ kṛṣṇa-kārṣṇa-kathāmṛtam
prapatti-viṣayaṁ vākyaṁ choddhṛtaṁ śāstra-sammatam [14]
Introduction to the book—
The substance expressed within the ten chapters of this holy book called Prapanna-jivanamrtam gives life to the surrendered souls, effecting their eternal growth and nourishment. It is the panacea of the heart and spiritual senses, bestowing those dedicated devotees’ mutual happiness by the ever-increasingly newer and newer play of supramundane joy (aprakrta-rasa). Lord Krishna and His associates are portrayed in their natural Pastimes of separation and union, and the line of unconditional surrender as established by scriptures and saints has been elucidated.
अत्र चानन्यचित्तानां कृष्णपादरजोजुषाम्।
कृष्णपादप्रपन्नानां कृष्णार्थेऽखिलकर्म्मणाम् ॥१५॥
कृष्णप्रेमैकलुब्धानां कृष्णोच्छिष्टैकजीविनाम्।
कृष्णसुखैकवाञ्छानां कृष्णकिङ्करसेविनाम् ॥१६॥
कृष्णविच्छेददग्धानां कृष्णसङ्गोल्लसद्धृदाम्।
कृष्णस्वजनबन्धूनां कृष्णैकदयितात्मनाम् ॥१७॥
भक्तानां हृदयोद्घाटिमर्म्मगाथामृतेन च।
भक्तार्तिहरभक्ताशाभीष्टपूर्त्तिकरं तथा ॥१८॥
सर्व्वसंशयच्छेदिहृद्ग्रन्थिभिज्ज्ञानभासितम्।
अपूर्वरससम्भारचमत्कारितचित्तकम् ॥१९॥
विरहव्याधिसन्तप्तभक्तचित्तमहौषधम्।
युक्तायुक्तं परित्यज्य भक्तार्थाखिलचेष्टितम् ॥२०॥
आत्मप्रदानपर्य्यन्तप्रतिज्ञान्तः प्रतिश्रुतम्।
भक्तप्रेमैकवश्यस्वस्वरूपोल्लासघोषितम् ॥२१॥
पूर्णाश्वासकरं साक्षाद्गोविन्दवचनामृतम् ।
समाहृतं पिबन्तु भोः साधवः शुद्धदर्शनाः ॥२२॥
atra chānanya-chittānāṁ kṛṣṇa-pāda-rajojuṣām
kṛṣṇa-pāda-prapannānāṁ kṛṣṇārthe ’khila-karmaṇām [15]
kṛṣṇa-premaika-lubdhānāṁ kṛṣṇochchhiṣṭaika-jīvinām
kṛṣṇa-sukhaika-vāñchhānāṁ kṛṣṇa-kiṅkara-sevinām [16]
kṛṣṇa-vichchheda-dagdhānāṁ kṛṣṇa-saṅgollasaddhṛdām
kṛṣṇa-svajana-bandhūnāṁ kṛṣṇaika-dayitātmanām [17]
bhaktānāṁ hṛdayodghāṭi-marma-gāthāmṛtena cha
bhaktārti-hara-bhaktāśā-bhīṣṭa-pūrtikaraṁ tathā [18]
sarva-saṁśaya-chchhedi-hṛd-granthi-bhij-jñāna-bhāsitam
apūrva-rasa-sambhāra-chamatkārita-chittakam [19]
viraha-vyādhi-santapta-bhakta-chitta-mahauṣadham
yuktāyuktaṁ parityajya bhaktārthākhila-cheṣṭitam [20]
ātma-pradāna-paryanta-pratijñāntaḥ-pratiśrutam
bhakta-premaika-vaśya-sva-svarūpollāsa-ghoṣitam [21]
pūrṇāśvāsakaraṁ sākṣād govinda-vachanāmṛtam
samāhṛtaṁ pibantu bhoḥ sādhavaḥ śuddha-darśanāḥ [22]
Carefully compiled in this book is the nectar of the deep, heart-revealing transcendental messages of those devotees whose hearts are unalloyed; who are servitors of the dust of the lotus feet of Krishna; who perform their every act for Krishna; who are filled with insatiable desire exclusively in love of Krishna and sustain their lives on Krishna’s remnants alone; who desire only Krishna’s pleasure and serve the servants of Krishna; whose hearts burn in separation of Krishna and overflow with ecstasy in the association of Krishna; whose relative and friend is Krishna; and whose one and only beloved is Krishna.
Along with these expressions of the devotees are carefully collected the words of supreme nectar—springing directly from the lotus mouth of Lord Govinda—which vanquish the heartbreak of the devotees; which fulfil the devotee’s hopes and earnest aspirations; which destroy all doubt and sever the knot of ignorance; which are dazzling with transcendental wisdom and astonish the heart by miraculous waves of divine rapture; which are the great panacea for the devotee’s heart afflicted with the piercing pangs of separation; which are incited wholly for the devotee irrespective of his qualification or disqualification, so much so, that the Lord is bound by His pledge to give Himself to His devotee; and which openly proclaim with great ecstasy that His very nature is to be subjugated solely by the affection of His devotee, reassuring His devotees in all circumstances.
O pure and spotless devotees, may you drink deeply the quintessence of these divine elixirs.
अध्यायपरिचयः—
अत्रैव प्रथमाध्याये उपक्रमामृताभिधे।
मङ्गलाचरणञ्चात्मविज्ञप्तिर्वस्तुनिर्णयः।
ग्रन्थपरिचयोऽध्यायविषयश्च निवेशितः ॥२३॥

adhyāya-parichayaḥ—

atraiva prathamādhyāye upakramāmṛtābhidhe
mangalācharaṇañ chātma-vijñaptir vastu-nirṇayaḥ
grantha-parichayo ’dhyāya-viṣayaś cha niveśitaḥ [23]
Chapter summary—
An auspicious invocation, a humble petition, an introduction to the book and its chapters, and the theme of the philosophy of the book have, to the best of my ability, all been entered within this first chapter named ‘Upakramamrtam’ or ‘Prelude to Approaching Nectar’.
द्वितीयाध्यायके नाम श्रीशास्त्रवचनामृते।
प्रपत्तिविषया नानाशास्त्रोक्तिः सन्निवेशिता ॥२४॥
dvitīyādhyāyake nāma śrī-śāstra-vachanāmṛte
prapatti-viṣayā nānā-śāstroktiḥ sanniveśitā [24]
In the second chapter, entitled ‘Sri Sastra-vachanamrtam’, ‘The Nectar of Scriptural Word’, various scriptural quotations regarding surrender to the Supreme Lord have been compiled.
तृतीयतोऽष्टमं यावच्छ्रीभक्तवचनामृते।
प्रपत्तिः षड्विधा प्रोक्ता भागवतगणोदिता ॥२५॥
tṛtīyato ’ṣṭamaṁ yāvach chhrī-bhakta-vachanāmṛte
prapattiḥ ṣaḍ-vidhā proktā bhāgavata-gaṇoditā [25]
Chapters three to eight inclusive are entitled ‘Sri Bhakta-vachanamrtam’, ‘Words of Nectar from the Devotees’. Beautifully expressed by the lotus lips of the pure devotees of the Lord, many stanzas describing the six limbs of exclusive surrender are quoted therein.
आनुकूल्यस्य सङ्कल्पः प्रातिकूल्यविवर्ज्जनम्।
रक्षिष्यतीति विश्वासो गोप्तृत्वे वरणं तथा ॥२६॥
आत्मनिक्षेप कार्पण्ये षड्विधा शरणागतिः।
एवं पर्य्यायतश्चास्मिन्नेकैकाध्यायसङ्ग्रहः ॥२७॥
ānukūlyasya saṅkalpaḥ prātikūlya-vivarjanam
rakṣiṣyatīti viśvāso goptṛtve varaṇaṁ tathā [26]
ātma-nikṣepa kārpaṇye ṣaḍ-vidhā śaraṇāgatiḥ
evaṁ paryāyataś chāsminn ekaikādhyāya-saṅgrahaḥ [27]
These six chapters have been compiled, each consecutively dealing with the six limbs of surrender, which are as follows:
1. To accept everything favourable for devotion to Krishna
2. To reject everything unfavourable for devotion to Krishna
3. To be confident that Krishna will grant His protection
4. To embrace Krishna’s guardianship
5. To offer oneself unto Him
6. To consider oneself lowly and bereft.
अध्याये नवमे नाम भगवद्वचनामृते।
श्लोकामृतं समाहृतं साक्षाद्भगवतोदितम् ॥२८॥
adhyāye navame nāma bhagavad-vachanāmṛte
ślokāmṛtaṁ samāhṛtaṁ sākṣād-bhagavatoditam [28]
In the ninth chapter entitled ‘Sri Bhagavad-vachanamrtam’, ‘Words of Nectar from the Supreme Lord’, nectarean stanzas emanating directly from the lotus mouth of the Supreme Lord have been compiled.
दशमे चरमाध्याये चावशेषामृताभिधे।
गुरुकृष्णस्मृतौ ग्रन्थस्योपसंहरणं कृतम् ॥२९॥
daśame charamādhyāye chāvaśeṣāmṛtābhidhe
guru-kṛṣṇa-smṛtau granthasyopasaṁharaṇaṁ krṭam  [29]
Absorbed in thought of the Divine Master and Lord Sri Krishna, the tenth and final chapter entitled ‘Sri Avasesamrtam’, ‘The Divine Remnants of Nectar’, was composed as the epilogue of the book.
उद्धृतश्लोकपूर्व्वे तु तदर्थसुप्रकाशकम्।
वाक्यञ्च यत्नतस्तत्र यथाज्ञानं निवेशितम् ॥३०॥
uddhṛta-śloka-pūrve tu tad artha-suprakāśakam
vākyañ cha yatnatas tatra yathā-jñānaṁ niveśitam [30]
Prior to each stanza quoted, an aphorism illuminating its inner purport has been carefully entered according to my best insight.
भगवद्गौरचन्द्रानां वदनेन्दुसुधात्मिका।
भक्तोक्तैर्वेशिता श्लोका भक्तभावोदिता यतः ॥३१॥
bhagavad-gaurachandrānāṁ vadanendu-sudhātmikā
bhaktoktair veśitā ślokā bhakta-bhāvoditā yataḥ [31]
Being revealed by the Lord Himself adopting the heart of a devotee, the stanzas of pure nectar emanating from the moon of Sri Gaurachandra have been entered along with the stanzas of the devotees.
प्रपत्त्या सह चानन्यभक्तेर्नैकट्यहेतुतः।
अनन्यभक्तिसम्बन्धं बहुवाक्यमिहोद्धृतम् ॥३२॥
prapattyā saha chānanya-bhakter naikaṭya-hetutaḥ
ananya-bhakti-sambandhaṁ bahu-vākyam ihoddhṛtam [32]
Many expressions of exclusive devotion (ananya-bhakti) have been recorded herein, since exclusive devotion is most intimately related to surrender.
भगवद्भक्तशास्त्रानां सम्बन्धोऽस्ति परस्परम्।
तत्तत्प्राधान्यतो नाम्नां प्रभेदकरणं स्मृतम् ॥३३॥
bhagavad-bhakta-śāstrānāṁ sambandho ’sti parasparam
tat tat prādhānyato nāmnāṁ prabheda-karaṇaṁ smṛtam [33]
Actually, ‘Words of Nectar from the Supreme Lord‘, ‘Words of Nectar from the Devotees’, and ‘The Nectar of Scriptural Word’ are all seen to be interrelated. Still, they have been portrayed separately due to their individual importance.
प्रत्यध्यायविशेषस्तु तत्र तत्रैव वक्ष्यते।
महाजनविचारस्य किञ्चिदलोछ्यतेऽधुना ॥३४॥
praty-adhyāya-viśeṣas tu tatra tatraiva vakṣyate
mahājana-vichārasya kiñchid ālochyate ’dhunā  [34]
The unique characteristic of each chapter will be accordingly expressed therein. Now (in this respect), we may have some general deliberation, in the line of the great devotees of the Lord.
वस्तुनिर्णयः—
भगवद्भक्तितः सर्व्वमित्युत्सृज्य विधेरपि।
कैङ्कर्य्यं कृष्णपादैकाश्रयत्वं शरणागतिः॥३५॥
vastu-nirṇayaḥ—
bhagavad-bhaktitaḥ sarvam ity utsṛjya vidher api
kaiṅkaryaṁ kṛṣṇa-pādaikāśrayatvaṁ śaraṇāgatiḥ  [35]
Theme of the work—
Being governed by the faith that all success is achieved by serving the Supreme Lord, to abandon servitude to even scriptural injunctions and take exclusive refuge in the lotus feet of Sri Krishna in every time, place, and circumstance, is known as saranagati—unconditional surrender.
सर्व्वान्तर्यामितां दृष्ट्वा हरेः सम्बन्धतोऽखिले।
अपृथग्भावतद्दृष्टिः प्रपत्तिर्ज्ञानभक्तितः ॥३६॥
sarvāntaryāmitāṁ dṛṣṭvā hareḥ sambandhato ’khile
apṛthag-bhāva-tad-dṛṣṭiḥ prapattir jñāna-bhaktitaḥ [36]
Some consider saranagati to be that God consciousness which is realisation of the one non-differentiated nature in all beings and objects, by seeing the Supreme Lord as the indwelling Supersoul of everything. However, such a conception falls within the category of calculative devotion (jnana-bhakti). It is not in the line of unadulterated pure devotion (suddha-bhakti).
नित्यत्वञ्चैव शास्त्रेषु प्रपत्तेर्ज्ञायते बुधैः।
अप्रपन्नस्य नृजन्मवैफल्योक्तेस्तु नित्यता ॥३७॥
nityatvañ chaiva śāstreṣu prapatter jñāyate budhaiḥ
aprapannasya nṛ-janma-vaiphalyoktes tu nityatā [37]
By scriptural reference, the learned know of the eternality of surrender to the Lord, since the futility of human life without that surrender is elucidated therein. In this way, the eternal constitution of surrender is established.
नान्यदिच्छन्ति तत्पादरजःप्रपन्नवैष्णवाः।
किञ्छिदपीति तत्तस्याः साध्यत्वमुच्यते बुधैः ॥३८॥
nānyad ichchhanti tat pāda-rajaḥ-prapanna-vaiṣṇavāḥ
kiñchid apīti tat tasyāḥ sādhyatvam uchyate budhaiḥ [38]
Because the devotees who have surrendered unto the dust of the lotus feet of the Lord never aspire for anything else whatsoever, the learned affirm that surrender is the attainable goal of all endeavours.
भवदुःखविनाशश्च परनिस्तारयोग्यता।
परं पदं प्रपत्त्यैव कृष्णसम्प्राप्तिरेव च ॥३९॥
bhava-duḥkha-vināśaś cha para-nistāra-yogyatā
paraṁ padaṁ prapattyaiva kṛṣṇa-samprāptir eva cha [39]
Only by surrender to the Lord can one gain freedom from the miseries of birth, death, disease, and infirmity; fitness to deliver others from those miseries; the holy abode of Lord Visnu; and the devotional service of Lord Krishna.
श्रवणकीर्त्तनादीनां भक्त्यङ्गानां हि याजने।
अक्षमस्यापि सर्व्वाप्तिः प्रपत्त्यैव हराविति ॥४०॥
śravaṇa-kīrtanādīnāṁ bhakty-aṅgānāṁ hi yājane
akṣamasyāpi sarvāptiḥ prapattyaiva harāv iti [40]
Everything is accomplished by surrendering unto the lotus feet of Sri Hari, even for one who is unable to execute the integral practises of devotional service based on hearing and chanting.
सख्यरसाश्रितप्राया सेति केचिद्वदन्ति तु।
माधुर्य्यादौ प्रपन्नानां प्रवेशो नास्ति चेति न ॥४१॥
sakhya-rasāśrita-prāyā seti kechid vadanti tu
mādhuryādau prapannānāṁ praveśo nāsti cheti na [41]
Some claim that surrender is generally in the relationship of friendship (sakhya-rasa). But it is complete fallacy to think that surrendered souls have no entrance into divine relationships headed by consorthood (madhura-rasa).
सकृत्प्रवृत्तिमात्रेण प्रपत्तिः सिध्यतीति यत्।
लोभोत्पादनहेतोस्तदालोचनप्रयोजनम् ॥४२॥
sakṛt pravṛtti-mātreṇa prapattiḥ sidhyatīti yat
lobhotpādana-hetos tad ālochana-prayojanam [42]
Since surrender is achieved by turning to the refuge of the Lord just once, we should earnestly discuss the subject to enable the longing for surrender to be born in us.
अपि तदानुकूल्यादिसङ्कल्पाद्यङ्गलक्षणात्।
तदनुशीलनीयत्वमुच्यते हि महाजनैः ॥४३॥
api tad ānukūlyādi-saṅkalpādy-aṅga-lakṣaṇāt
tad anuśīlanīyatvam uchyate hi mahājanaiḥ [43]
Furthermore, since the constituent parts of surrender—based on acceptance of the favourable and rejection of the unfavourable—have been referred to by authorities and cited in the scriptures, the great devotees of the Lord teach us the necessity of studying and culturing the art of surrender.
भवार्त्तिपीड्यमानो वा भक्तिमात्राभिलाष्यपि।
वैमुख्यबाध्यमानोऽन्यगतिस्तच्छरणं व्रजेत् ॥४४॥
bhavārti-pīḍyamāno vā bhakti-mātrābhilāṣy api
vaimukhya-bādhyamāno ’nya-gatis tach chharaṇaṁ vrajet [44]
One who is severely afflicted by fear of living in the material world, or, one who, despite having an aspiration for the Lord’s service is nonetheless bound with adversity—such persons, finding no alternative, surrender to the Supreme Personality of Godhead.
आश्रयान्तरराहित्ये वान्याश्रयविसर्ज्जने।
अनन्यगतिभेदस्तु द्विविधः परिकीर्तितः ॥४५॥
āśrayāntara-rāhitye vānyāśraya-visarjane
ananya-gati-bhedas tu dvi-vidhaḥ parikīrtitaḥ [45]
The state of finding no other alternative occurs in two ways: in the event of having no other shelter, or in the event of abandoning one’s existing shelter.
मनोवाक्कायभेदाच्च त्रिविधा शरणागतिः।
तासां सर्व्वाङ्गसम्पन्ना शीघ्रं पूर्णफलप्रदा।
न्यूनाधिक्येन चैतासां तारतम्यं फलेऽपि च ॥४६॥
mano-vāk-kāya-bhedāch cha tri-vidhā śaraṇāgatiḥ
tāsāṁ sarvāṅga-sampannā śīghraṁ pūrṇa-phala-pradā
nyūnādhikyena chaitāsāṁ tāratamyaṁ phale ’pi cha [46]
One surrenders by thought, word, and deed. Complete surrender in all these aspects promptly affords full success. Otherwise, the fruit attained will be proportionate to the degree of one’s surrender.
अपूर्व्वाफलत्वं—
विनाश्य सर्व्वदुःखानि निजमाधुर्य्यवर्षणम्।
करोति भगवान्भक्ते शरणागतपालकः ॥४७॥

apūrva-phalatvaṁ—

vināśya sarva-duḥkāni nija-mādhurya-varṣaṇam
karoti bhagavān bhakte śaraṇāgata-pālakaḥ [47]
The unprecedented, gracious reward of surrender—
Being most affectionate toward His surrendered souls, the Supreme Lord totally dispels their unhappiness, graciously filling their hearts with His sweet absolute presence.
अप्यसिद्धं तदीयत्वं विना च शरणागतिम्।
इत्यपूर्व्वफलत्वं हि तस्याः शंसन्ति पण्डिताः ॥४८॥
apy asiddhaṁ tadīyatvaṁ vinā cha śaraṇāgatim
ity apūrva-phalatvaṁ hi tasyāh śaṁsanti paṇḍitāḥ [48]
Without unconditional surrender (saranagati), one cannot conceive of oneself as ‘belonging to Him’. And this is why the learned sing (par excellence) the glories of surrender’s ability to yield her unprecedented, gracious fruit.
अथवा बहुभिरेतैरुक्तिभिः किं प्रयोजनम्।
सर्व्वसिद्धिर्भवेदेव गोविन्दचरणाश्रयात् ॥४९॥
athavā bahubhir etair uktibhiḥ kiṁ prayojanam
sarva-siddhir bhaved eva govinda-charaṇāśrayāt [49]
Otherwise, what would have been the need for so abundantly singing her praises? Only by unconditional surrender unto the lotus feet of Govinda is all perfection attained—nothing remains to be attained.
श्रीसनातनजीवादिमहाजनसमाहृतम्।
अपि चेन्नीचसंस्पृष्टं पीयूषं पीयतां बुधाः ॥५०॥
śrī-sanātana-jīvādi-mahājana-samāhṛtam
api chen nīcha-saṁspṛṣṭaṁ pīyūṣaṁ pīyatāṁ budhāḥ [50]
Even though touched by one as lowly as me, please, O learned devotees, drink this nectar gathered by the great souls headed by Srila Sanatan and Sri Jiva.

इति श्रीप्रपन्नजीवनामृते

उपक्रमामृतं

नाम प्रथमोऽध्यायः ।

iti śrī-prapanna-jīvanāmṛte
upakramāmṛtaṁ
nāma prathamo ’dhyāyaḥ

Thus ends the first chapter,

Prelude to Approaching Nectar

in

Life-Nectar of the Surrendered Souls

Positive and Progressive Immortality

“The normal, wholesome, and happy plane”

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The normal, wholesome, and happy plane is in the life of dedication. Without exploiting or borrowing anything from the environment, and without attempting to artificially renounce it, one who is sincere to dedicate himself naturally comes into contact with a higher and more subtle plane of life.

Continuing our serialisation of Sri Sri Prapanna-jivanamrtam: Life-Nectar of the Surrendered Souls.

Audio recording of this foreword, read by Srimad B.R. Madhusudan Maharaj.

All glory to the Divine Master
and the Supreme Lord Sri Krishna Chaitanya

Foreword
Because the soul is a particle of consciousness, it is endowed with free will. Eliminating free will, only gross matter remains. Without independence, the soul could not progress from bondage to liberation, and his ultimate salvation would have been impossible. But his spirit of exploitation is a foreign force, an intoxicant—a miscalculation that surrounds his independence.
Life’s objectives may be scientifically analysed as threefold: exploitation, renunciation, and dedication. The most common tendency is in those engaged in exploiting other persons, species, or elements, for mundane sense enjoyment. They desire to materially elevate themselves in the present environment, and thus they are described as elevationists. A more sober class discover the severe equal and opposite reactions to worldly pursuits, and they engage in renunciation of the world, in search of an equilibrium comparable to a deep, dreamless slumber. By being unawake to the world, they hope to escape its concomitant reactions and sufferings. Thus their goal is liberation, and they are known as salvationists or liberationists. But through the correct interpretation of the revealed scriptures by learned votaries such as Sri Sanatan Goswami, Sri Jiva Goswami, and Sri Ramanuja, the devotees of divinity know the pursuits of both exploitation and renunciation as not only fruitless, but injurious to real progress.
The normal, wholesome, and happy plane is in the life of dedication. Without exploiting or borrowing anything from the environment, and without attempting to artificially renounce it, one who is sincere to dedicate himself naturally comes into contact with a higher and more subtle plane of life. By his readiness to give and serve, he will attain to a higher society and achieve an appropriate master. The enjoying spirit forces one to be associated with a lower section to control and enjoy. And the renouncing spirit allures even the scholars with its ‘prestigious’ superiority over exploitation. Thus it is more dangerous, just as a half-truth is more dangerous than falsehood. As it is difficult to awaken someone from the deepest possible sleep, the liberationists may remain for incalculable time within their cell of non-differentiated liberation. But the higher existence will invite the service of one who desires to purely dedicate himself without remuneration.
Seva—service, dedication—is the summum bonum of the teachings of the Vaisnava school, the third plane of life where every unit is a dedicating member in an organic whole. In such a normal adjustment, everyone mutually assists one another in their service to the centre, the higher recipient, the highest entity. Everything is existing to satisfy Him, because He must possess this qualification to be the Absolute. He is the prime cause of all causes—and everything exists for Him, to satisfy Him.

What will be the nature, movement, and progress of that which is immortal?

A barren conception of mere ‘deathlessness’ cannot afford us any knowledge of a positive thing, but only freedom from the negative side. If immortality means ‘no influence of mortality,’ what, then, is its positive conception? What will be the nature, movement, and progress of that which is immortal? Without this understanding, immortality is only an abstract idea. Because it does not appear to exhibit the symptoms of death, stone would be ‘more immortal’ than human beings, and conscious entities would be ‘mortal,’ forever denied immortality! What, then, is the positive conception of immortality? How are the immortal ‘immortal?’ What is the positive reality in immortality? How can one become immortal? One must search out his intrinsic location in the universal order. It will not do to attempt to solve only the negative side of life which is full of suffering—birth, death, infirmity, and disease. We should know that there exists a conception of life worth living for. This positive side has been almost totally neglected in general religious views.
The ‘immortality’ professed by the schools of Buddha and Sankaracharya yields no positive life. Their goals are mahanirvana and brahma-sayujya respectively. The Buddhist theory is that after liberation, nothing remains. They crave absolute extinction of material existence (prakrti-nirvana). And the Sankarite monist theory of liberation is to lose one’s individuality by ‘becoming one’ with the non-differentiated aspect of the Absolute. That is, they crave extinction in Brahma (brahma-nirvana). They postulate that when the triad of seer, seen, and seeing (drasta-drsya-darsan), or knower, knowable, and knowledge (jnata-jneya-jnan) culminate at one point, the triad is destroyed (triputi-vinas) and nothing remains.
Material action and reaction ceases in Viraja, the river of passivity, which is located at the uppermost edge of this illusory (mayik) world. And above Viraja is the destination of the Sankarites—the ‘abscissa’ stage or the non-differentiated plane of Brahma, called Brahmaloka, which is located at the lowest edge of the spiritual realm. Both are vague areas of ‘negative immortality.’ Brahmaloka is a marginal or ‘buffer’ state midway between the material and spiritual worlds. Composed of innumerable souls, it is an immortal plane devoid of specific variegatedness (nirvises). It possesses positivity only in the sense that it is a plane of existence, a background (kastha), but in itself it lacks positive development of variegated existence (kala). The nature of the background is oneness, and development woven over it necessitates plurality or a differentiated nature (kala-kasthadi rupena parinama-pradayini—Chandi, Markandeya-purana).
In the Bhagavad-gita (15.16), mutable (ksara) and immutable (aksara) existences are described, representing the personal and the impersonal, the development and the basis, or differentiated and non-differentiated conceptions of general existence. The mutable is represented by the multitude of embodied living beings, while the immutable aspect is the great expanse of the all-accommodating Absolute, Brahma (8.3). In the analysis of worldly action, the most subtle form of unfructified past action, prior to the present tendency (the seedling stage) to sin, has been defined (Brs: 1.1.23) as unknowable, indistinct, and of untraceable origin (kuta). The immutable Brahma aspect of the Absolute is similarly defined as being one-dimensional—undetectable, unspecific, and of no definite colour, sound, or taste; an unknown and unknowable, ‘un-understandable’ stage of existence (kuta). But the Supreme Lord, Krishna, is above both the mutable and immutable existences, and thus His glories are sung throughout the Vedas and in the world as the Purusottam, the Supreme Personality (Bg: 15.18). Sri Sukadev Goswami affirms that in the most remote and distant plane, Lord Krishna is to be found: everywhere is He—the fountainhead of all conceptions (vidura-kasthaya, SB: 2.4.14). He cannot be eliminated.

In Vaisnavism, immortality is positive, dynamic existence.

Thus, the ‘immortality’ of the impersonalistic schools, such as Buddhists and Sankarites, offers no positive life. But in Vaisnavism, immortality is positive, dynamic existence. Above the non-differentiated Brahma aspect of the Absolute, the transcendental, variegated existence begins in the first glimpse of the spiritual sky, the plane known as Paravyoma (Cc: Madhya, 19.153). Situated there in the spiritual plane is the positive kingdom of God: firstly Vaikuntha, then Ayodhya, Dvaraka, Mathura, and finally, above all, Goloka. Transcending the vague areas of ‘negative immortality’ that the impersonalists aspire for, the devotees—the Vaisnavas—dedicate themselves to the life of eternal devotional service to the Supreme Lord of the transcendental realm (Bg: 18.54). Although the soul can maladopt himself to a fallen state of existence in the planes of exploitation and renunciation, he is inherently adoptable to the positive life in the kingdom of God. And fully blossomed, he reaches the realm of Goloka (svarupe sabara haya Golokete sthiti—Sri Sri Krsnera Astottara-sata-nama).
Sri Prapanna-jivanamrtam: amrta means ‘undying,’ or ‘nectar,’ and jivana means ‘life.’ Positive immortality is possible only for the surrendered (prapannanam). All others are necessarily mortal. Only those who have wholly given themselves to the centre are living in eternality. Surrender is fully established in its excellence and its constant position. Yet there is variegatedness within that constancy, in the form of progressive movement, or Pastimes (vilas). The Supreme Absolute Personality being infinitely superior to both the mutable ‘mortals’ and the immutable ‘immortal’ (negative) Brahma, only the svarup-siddha souls—those who are perfectly established in their divine relationship with Him—are eternally freed from the disease of mutation and mortality (svarupena-vyavasthitih, SB: 2.10.6).
With a broad vision, we must know ourselves as created of smaller stuff, and thus only with assistance from above can we improve our situation and achieve a position in the higher plane. A submissive, serving attitude is necessary in us. If we submit, the universal dictatorial aspect of the Absolute will take us upward to a higher prospect. He is the autocrat, the absolute knowledge, the absolute good—everything about Him is absolute. Being in a vulnerable position as we experience in this world, why, then, should we not submit to Him?

Detachment is only the negative side of surrender, and above selflessness, the devotee surrenders himself to the higher substance.

The road to the sphere of transcendence (adhoksaja) is the deductive or descending method (avaroha-pantha). We can reach the absolute good, the absolute will, by His consent alone. Only by faith in absolute surrender is anyone allowed entry into that domain, never by ‘exploration,’ by ‘colonisation,’ or by attempting to become a ‘monarch’ there. No inductive or ascending method (aroha-pantha), such as renunciation or yoga, can compel Him to accept us. Whosoever He chooses can alone reach Him (Svet. 6.23). Although the highest point of the renunciates is desirelessness or freedom from possessiveness, the surrendered soul (saranagata) is naturally desireless (akinchan, Cc: Madhya, 22.99). Detachment is only the negative side of surrender, and above selflessness, the devotee surrenders himself to the higher substance, and this is to be awake in another world, another plane of life. Such is the positive, Vaisnava conception of life—to determine one’s real self beyond the jurisdiction of the world of misconception.
The nature of the progressive substance is eternal existence, knowledge, and beauty (sach-chid-ananda). The one harmonising organic whole (advaya-jnan-tattva) contains all similarities and differences, held inconceivably in the hand of the Absolute (achintya-bhedabheda-tattva). And there is no anarchy in the absolute power. Nonetheless, mercy is found to be above justice. Above judiciousness, the supreme position is held by love, sympathy, and beauty: ‘I am the absolute power, but I am friendly to you all. Knowing this, you need never fear’ (Bg: 5.29). This revelation relieves us of all apprehension: we are not victims of a chaotic environment, but it is judicious, considerate—and the ultimate dispenser is our friend.
Sri Jiva Goswami has stated that of the six symptoms of surrender, to embrace the guardianship of the Lord (goptrtve varanam) is central, since total surrender expresses the same ideal. The remaining five symptoms of accepting the favourable, rejecting the unfavourable, faith in the Lord’s protection, full self-surrender, and humility, are natural contributing associate-servitors to the ideal (angangi-bhedena sad-vidha; tatra ‘goptrtve varanam’ evangi, saranagati-sabdenaikarthyat; anyani tv angani tat parikaratvat—Bsd: 236).
Surrender is the foundation of the world of devotion. It is the very life and essence. One cannot enter into that domain without surrender. It must be present in every form of service, and to attempt divine service without it will be mere imitation or a lifeless formality. The entire gist of the Vedic instruction is to dedicate oneself to the service of the Lord. In his commentary on Srimad Bhagavatam, Sri Sridhar Swamipad has stated that only if the practises of devotion are initially offered to the Supreme Lord can they be recognised as devotion. To attempt to execute them and subsequently offer them cannot be pure devotion (iti nava laksanani yasyah sa adhitena ched Bhagavati Visnau bhaktih kriyate. sa charpitaiva sati yadi kriyeta na tu krta sati paschad arpyeta.).Without surrender, the activity will be adulterated with exploitation, renunciation, artificial meditation (karma, jnan, yoga), and so on.

His mercy—His sympathy, love, and grace—are the only medium through which we can come together.

By constitution, the soul is the Lord’s servant, and the Lord has the right to make or mar, to do anything according to His sweet will. If accepting this truth we undertake the devotional practises such as hearing, chanting, remembering, and worshipping, only then will our activity be devotional. Only the activity of the self-dedicated soul can be devotion. Sincere prayer will help us to seek the help of the Lord, but, again, prayer in the spirit of surrender can alone reach Him (Sa: 1.5). The path of devotion entails increasing our negative status to invite the positive to descend and embrace us: ‘I am very low, and You are so high. You can purify me, take me, and utilise me for Your higher purpose. Be pleased. Otherwise I am helpless, neglected.’ It is impossible to take Him captive in the cage of our knowledge. Only the way of devotion can help us. In every respect He is high, great, and infinite—and we are similarly small. His mercy—His sympathy, love, and grace—are the only medium through which we can come together. And good faith is autonomous in that sweet land which is so high that we will earnestly hope and pray for the association of the higher existence as His slave; and that also will be our happy prospect for the future.

To satisfy the Supreme Lord, the criterion is to satisfy our Gurudev.

Krishna is not within our purview, and thus we are always recommended by scriptures and saints to approach the bona fide Divine Master and Vaisnavas. To satisfy the Supreme Lord, the criterion is to satisfy our Gurudev: if Gurudev is dissatisfied with us, the Lord is surely dissatisfied. An analogy has been cited in the scriptures where the Lord is compared to the sun, the Guru to a pond, and the disciple to a lotus flower. If the pond withdraws, the very sun will scorch and dry up the lotus—and the lotus will be cheered by the sun as long as the water supports and surrounds it.
yasya prasadad bhagavat prasado
yasyaprasadan na gatih kuto ’pi
dhyayam stuvams tasya yasas tri-sandhyam
vande guroh sri-charanaravindam
(Sri Gurvastakam: 8)
“I bow down to the lotus feet of Sri Gurudev. By his grace we achieve the grace of Krishna; without his grace, we are lost. Therefore, at daybreak, noon, and evening, we meditate upon and sing the glories of Sri Gurudev, and pray for his mercy.”

By an earnest desire to serve, we draw his sympathy and his willing extension of goodwill to encourage us in our relationship with the supreme entity.

The Vaisnava Guru’s dealings with the disciple are all grace, and his grace is his will to extend his wealth to the disciple. His instruction is the medium of asserting his will, which is service for the satisfaction of the Lord. And by service, we invite his grace. By an earnest desire to serve, we draw his sympathy and his willing extension of goodwill to encourage us in our relationship with the supreme entity. Firstly, surrender: we must offer him exclusive respect (pranipat), otherwise we shall not allow ourselves to approach him. Secondly, we may make our sincere and substantial enquiry (pariprasna). In a surrendered spirit, we may hear our Divine Master’s messages which he delivers to us from his venerated seat, the Vyasasan. In that conducive setting, the proper inspiration and dictation may fortuitously come down to us. And finally, to render service (sevaya) enables us to taste the essence (Bg: 4.34).
On the instruction of his Gurudev Devarsi Narad, Vyasadev had to undergo a progressive development (SB: 1.5). Narad is established in non-calculative devotion (jnana-sunya-bhakti, or jnana-vimukta-bhakti-paramah), and above Narad is Uddhava, who is established in exclusive divine love for Krishna (premaika-nisthah). Until one reaches Goloka, where there is full-fledged Krishna conception, all other stages may be changeable. There is no further change when one is firmly established in his serving relationship with the Original Lord (Svayam Bhagavan), Krishna. In the narrative of Brhad-bhagavatamrtam, Gopa Kumar passes through Vaikuntha, Ayodhya, Mathura, Dvaraka, and then he finally arrives in Vrndavan. There, his particular divine relationship with the Lord firmly culminates in friendship (sakhya-rasa). For him, the previous stages were passing, although for others a permanent relationship may occur in one of them. They are progressive stages of ‘positive immortality’.
On the banks of the Godavari River, in progressively deeper and deeper planes, the entirety of theological development was expressed in the conversation between Sri Chaitanya Mahaprabhu and Sri Ramananda Ray. A positive hierarchy of divine relationships with the Lord exists in progressive stages for the various types of devotees (karmibhyah … kah krti, Up: 10), each type having its characteristic central relationship (Vaikunthaj … viveki na kah, Up: 9). In the divine realm, the depth and degree of surrender may also be measured according to the science of mellows (rasa-tattva): peacefulness, servitorship, friendship, parenthood, and consorthood (santa-, dasya-, sakhya-, vatsalya-, madhura-rasa) are the natural divisions, each consecutively of a finer layer. And higher than even the direct consorthood of the Godhead is the most elevated of the entire compass of devotional services—the divine service of the supreme predominated moiety (Sri Radha-dasya).

According to the intensity of surrender—to the point of no return—the quality of the magnitude of truth encountered may be measured.

According to the intensity of surrender—to the point of no return—the quality of the magnitude of truth encountered may be measured. The inner sweetness of the truth and its infinite characteristic attracts the devotees’ hearts to the highest degree, so much that they never feel any satisfaction of achievement in what is actually the acme of their highest fortune. In Vaikuntha, only peacefulness and servitorship are present, with a hint of friendship. If we commit the offence of giving more attention to law than to love, we will be ‘cast down’ from Goloka to Vaikuntha: Goloka is the land of love, and there the inhabitants know nothing more. And by love is meant self-sacrifice and self-forgetfulness for the service of Krishna, without a care for one’s good or bad future—total risk in the extreme.
In his Bhakti-sandarbha, Sri Jiva Goswami defines Bhagavan, the Supreme Personality of Godhead, as more than “Lord Narayan of Vaikuntha, the most powerful in all phases.” Above that, His existence, appearance, and nature attract everyone to serve Him, love Him, and die for Him (bhajaniya-guna-visista). His qualification is so beautiful. Thus, the highest conception of the Godhead is the Krishna conception, and He can be known by the devotees in Krishna consciousness. Those who serve and worship the Supreme Lord according to the scriptural regulation and calculation belong to the category of Vaikuntha worship. In Vaikuntha, in the initial transcendental conscious conception (adhoksaja), the Godhead as Lord Narayan accepts reverential service in His majestic dignity. But the devotees of the highest order are exclusively surrendered to the service of Lord Krishna with their innermost love and faith.

Not power, but affection is the highest force to attract us all. Consciously or unconsciously, the absolute position is held by love and affection.

The Krishna conception of Goloka Vrndavan is corroborated in the Srimad Bhagavatam, which is the greatest interpretation of the Vedic scriptures. And Sri Chaitanya Mahaprabhu is known to be Krishna Himself, united with His highest potency, Sri Radha. Mahaprabhu Sri Chaitanyadev has clearly revealed that the genuine interpretation and purpose of all the revealed scriptures is to faithfully guide us to the highest goal: the domain of love and unconditional surrender unto the central power of truth, personified in Lord Krishna as beauty and affection. Not power, but affection is the highest force to attract us all. Consciously or unconsciously, the absolute position is held by love and affection, and love is superior to all power and knowledge. It is the real fulfilment of the inner heart. Our inner existence wants only love, beauty, and affection—neither knowledge nor power. The finite cannot capture the infinite, but the infinite can make Himself known to the finite. And when the infinite appears as a member of the finite land, the highest gain of the finite is achieved. Krishna carries His father’s shoes, and He cries when chastised by His mother. Through love, the Absolute comes down to the finite.
The infinite’s most intimate approach to the finite is found in Vrndavan. The infinite comes to embrace the finite in its fullest capacity (aprakrta), mixing with finite things so closely that people cannot perceive the Lord’s transcendental Godly character as the divinity. We, the infinitesimal souls, can attain our greatest fortune when the infinite comes to us in His highest approach—as if He were one of us! His approach is so merciful, so great, so intimate, and so perfect.

This is slavery to the great force of love and beauty.

Sri Chaitanya Mahaprabhu, who is sweetness and magnanimity combined, openly announced that we are all natural slaves of the highest entity (Cc: Madhya, 20.108). But this is slavery to the great force of love and beauty. It is the greatest fortune to be utilised in any way by the absolute existence, knowledge, and beauty—to be in harmony with the highest centre. No one is forced or barred, but this is the soul’s intrinsic nature.
Faithfully in the divine succession from Nitya-lila-pravista Om Visnupad Paramahamsa Astottara-sata Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupad, especially inspired by the divine message of Srila Thakur Bhakti Vinod’s Saranagati, and attending the authentic Gaudiya Vaisnava literatures such as Sri Hari-bhakti-vilasa and Bhakti-sandarbha as well as the writings of other authorised divine successions such as the Ramanuja sampradaya—this Sri Sri Prapanna-jivanamrtam has been compiled in order to supply the devotees’ spiritual sustenance and nourishment. Surrender is the indispensable necessity in the life of a devotee, and Life-Nectar of the Surrendered Souls will sustain and fortify the surrendered souls as the nectar in their lives of positive and progressive immortality.

“The crown jewel of divine literature”

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this humble servant earnestly prays … that this crown-jewel of sacred writings, Sri Sri Prapanna-jivanamrtam, may remain with her merciful presence in every land, in every home, and in every heart.

Srila Gurudev’s eloquent glorification of Sri Sri Prapanna-jivanamrtam, Life-Nectar of the Surrendered Souls, in his Publisher’s Note to the 1988 English edition.

All glory to the Divine Master
and the Supreme Lord Sri Krishna Chaitanya

Publisher’s Note

Sri Sri Prapanna-jivanamrtam, Life-Nectar of the Surrendered Souls, is the crown-jewel of divine literatures as the eternal elixir of life for the exclusively surrendered souls, the bestower of the perpetual relish of full-fledged nectar, and the awakening and sustaining fountainhead of life in divine consorthood. Indeed, who can fittingly portray her holy glory and renown? In the same way we cannot but feel ever inadequate when we attempt to sing the glories of the illustrious author, our most worshipful Divine Master, Om Visnupad Sri Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj, the dearmost intimate attendant of the great pioneer pre-eminent among the Gaudiya Acharyas, Sri Gauranga’s transcendental message incarnate—Prabhupad Sri Srila Bhakti Siddhanta Saraswati Goswami Thakur. Even without world itinerancy, the seat of universal Guru (Jagad-guru) of the world’s renowned Gurus has been gracefully won by Srila Sridhar Dev-Goswami Maharaj while presiding in the grand, noble distinction of his venerable years of devotional life at the Sri Chaitanya Saraswat Math of Nabadwip, his exclusive, personal holy place of bhajan.
Since its first printing, which was in Bengali, this sublime literature has brought heartfelt satisfaction to the stalwart devotees of the highest order, being hailed by them as an essential scripture to be unfailingly sung and cultivated as a daily devotional function in spiritual life, as is customarily practised with the holy scriptures such as the Srimad Bhagavad-gita. In both the Eastern and Western countries, its English publication will doubtlessly be similarly worshipped with the utmost reverence, constantly studied and sung with devotion by the surrendered souls of fine theistic intellect, and by the noble souls engaged in their divine search for the Supreme Lord.
This monumental work was originally composed in the Sanskrit language. The authentic Bengali translation that was sanctioned by the author is extremely developed, profoundly exploring the heart of the book; scholars who know the internal conclusive scriptural purports can alone realise how difficult is its translation and publication into English. However, by the boundless mercy of the most magnanimous Supreme Lord Sri Chaitanyachandra, the fountainhead of all incarnations of Godhead, and by the causeless grace of His most beloved, our Divine Master, and the pure devotees whose hearts are absorbed in divine love—this formidable task has now been fulfilled. Thus, I again and again worship the holy lotus feet of Them all.
For their tireless efforts to usher in the advent of the present edition in its perfectly elegant form, all those godbrothers and godsisters who served in the various facets of the publication have attained the unending graces of our Divine Master and the Vaisnavas. They have bound us in eternal gratitude. For executing the task of the English translation, proofing, and editing, special mention is due to Tridandi Swami Sripad Bhakti Ananda Sagar Maharaj, assisted by Sriman Nimaisundar Brahmachari Vidya Vinod. And for their dedicated effort in securing the necessary funds and assistance for the printing and publishing of the work in a most dignified presentation, special mention is due to Sripad Dayadhar Gauranga Das Brahmachari Bhakti Prabhakar Prabhu and all the good devotees assisting him.
In conclusion, invoking the charming verse of Sri Guru Pada-padma, this humble servant earnestly prays at his holy lotus feet that this crown-jewel of sacred writings, Sri Sri Prapanna-jivanamrtam, may remain with her merciful presence in every land, in every home, and in every heart. And in her gracious acquiescence, may she acknowledge the glorious victory of her goodwill by churning and overflooding the entire living universe with her supramundane wave of ecstatic love, to bless all souls with the supreme good fortune.
śrī-śrīmad-bhagavat-padāmbuja-madhu-svādotsavaiḥ ṣaṭ-padair
nikṣiptā madhu-bindavaś cha parito bhraṣṭā mukhāt guñjitaiḥ
yatnaiḥ kiñchid ihāhṛtaṁ nija-paraśreyo ’rthinā tan mayā
bhūyobhūya ito rajāṁsi pada-saṁlagnāni teṣāṁ bhaje
“The bees, intoxicated in the festival
of drinking the honey of the Lord’s lotus feet
busily humming the glories of the Lord
drops of honey from their mouths fall and scatter all around;
for my divine prospect, I’ve carefully collected
some of those drops herein—
and thus do I worship the dust
of the holy lotus feet of those saints, again and again”
I beg to remain most humbly,
Tridandi Bhiksu
Sri Bhakti Sundar Govinda
16 October 1987
On the 93rd Holy Appearance Day
of His Divine Grace
Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj

In focus: “Life-Nectar of the Surrendered Souls”

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“Everything is covered in this book Prapanna-jīvanāmṛtam, and if you read it minutely you must stand in the plane of dedication.”

It is necessary to complete the first lesson, the second lesson, and the third lesson, then it is possible to understand the fourth lesson. Śrīla Guru Mahārāj gave those first three lessons in Śrī Śrī Prapanna-jīvanāmṛtam [Life-Nectar of the Surrendered Souls] as well as the fourth. If you read this book carefully, you will get everything.
Śrīla Guru Mahārāj has given there the meaning of śaraṇāgati, in particular in this following śloka:
bhagavad-bhaktitaḥ sarvam ity utsṛjya vidher api
kaiṅkaryaṁ kṛṣṇa-pādaikāśrayatvaṁ śaraṇāgatiḥ
[“Being governed by the faith that all success is achieved by serving the Supreme Lord, to abandon servitude to even scriptural injunctions and take exclusive refuge in the lotus feet of Śrī Kṛṣṇa in every time, place, and circumstance, is known as śaraṇāgati, unconditional surrender.”]
What is śaraṇāgati? It is Bhagavad-bhaktitaḥ sarvam: it is not even necessary to serve any other god or demigod; through only the service to Kṛṣṇa we can get everything. Therefore we must take shelter at the lotus feet of Kṛṣṇa. Service to Kṛṣṇa can give us everything and this type of faith is called śaraṇāgati. If you can memorise one śloka and put that in your heart, then from this one śloka you will get everything given in any scripture.
I tried before to know in one sentence what is śaraṇāgati. We know that śaraṇāgati is surrender, but that is not sufficient. Therefore I asked Śrīla Guru Mahārāj. He replied, “Have you not read Prapanna-jīvanāmṛtam?”
I said, “Yes Mahārāj, I have, but is the explanation there?” Then he quoted this same śloka, and this is the main thing.
Devotee: I heard that Śrīla Guru Mahārāj explained the difference between śaraṇāgati and ātma-nivedanam. Please explain to us what that difference is.
Śrīla Govinda Mahārāj: There are six kinds of śaraṇāgati. In Prapanna-jīvanāmṛtam this is explained and in each case there are examples and expressions of the feelings of other devotees. If you read this book you can understand. There Śrīla Guru Mahārāj explains the subject very clearly and very nicely.
Devotee: What is the meaning of ātma-nivedanam?
Śrīla Govinda Mahārāj: The following verse describes the six kinds of symptoms of śaraṇāgati. Ātma-nikṣepa means ātma-nivedanam.
ānukūlyasya saṅkalpaḥ prātikūlya-vivarjanam
rakṣiṣyatīti viśvāso goptṛtve varaṇaṁ tathā
ātma-nikṣepa kārpaṇye ṣaḍ-vidhā śaraṇāgatiḥ
[The six limbs of surrender are:
1) To accept everything favourable for devotion to Kṛṣṇa.
2) To reject everything unfavourable for devotion to Kṛṣṇa.
3) To be confident that Kṛṣṇa will grant His protection.
4) To embrace Kṛṣṇa’s guardianship.
5) To offer one’s self unto Him.
6) To consider oneself lowly and bereft.]
Devotee: What about nava-vidhā bhakti, the nine principal forms of devotion?
Śrīla Govinda Mahārāj: There are nine kinds of devotional practices: śravaṇam, kīrtanam, Viṣṇoḥ smaraṇam, pāda-sevanam, archanam, vandanam, dāsyam, sakhyam, and ātma-nivedanam [Hearing and chanting the glories of the Lord, constantly remembering the Lord, serving the Lord’s lotus feet, serving Him as a servant, worshipping Him, offering prayers, serving Him as a friend, and completely offering the Lord one’s very self.]. They are also included in śaraṇāgati, unconditional self-surrender. But śaraṇāgati is the first thing—and śaraṇāgati is the last thing. If you want to enter into transcendental knowledge, you must first take shelter of śaraṇāgati. This is the first lesson and this is the last lesson.
Everything is covered in this book Prapanna-jīvanāmṛtam, and if you read it minutely you must stand in the plane of dedication. Many examples are given there from the scriptures as well as from the devotees’ lives. It is divided into the six kinds of śaraṇāgati, part by part. It is a very valuable and nice book, no doubt, and everything is there including this verse spoken by Śrī Chaitanya Mahāprabhu:
nāhaṁ vipro na cha nara-patir nāpi vaiśyo na śūdro
nāhaṁ varṇī na cha gṛha-patir no vana-stho yatir vā
kintu prodyan-nikhila-paramānanda-pūrṇāmṛtābdher
gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ
[“I am not a priest, a king, a merchant, or labourer (brāhmaṇ, kṣatriya, vaiśya, or śūdra); nor am I a student, a householder, a retired householder, or a mendicant (brahmachārī, gṛhastha, vānaprastha, or sannyāsī). I identify myself only as the servant of the servant of the servant of the lotus feet of Śrī Kṛṣṇa, the Lord of the gopīs, who is the personification of the fully expanded (eternally self-revealing) nectarean ocean that brims with the totality of divine ecstasy.”]
Devotee: Is it necessary to have gone through Śrīmad Bhagavad-gītā, Śrīmad Bhāgavatam, and Chaitanya-charitāmṛta before reading Prapanna-jīvanāmṛtam?
Śrīla Govinda Mahārāj: No, it is not necessary. This is the first book of reading—and this is the last book of reading. Śrīmad Bhagavad-gītā is also no doubt the first book of reading and the last book of reading, but there are many things there mixed in with bhakti.
In Prapanna-jīvanāmṛtam is found only bhakti, and nothing else. But in the Gītā is some description about karma, yoga, jñān, and many other things; that is why everybody likes Śrīmad Bhagavad-gītā. The karmīs like it, the terrorists like Gītā, the yogīs like Gītā, Mahātmā Gandhi liked it, Jawaharlal liked it—everybody likes Bhagavad-gītā. The reason is that they each receive something from it to fulfil their own purpose. But in Śrī Śrī Prapanna-jīvanāmṛtam whatever is included is only for the purpose of devotion: the relationship between Kṛṣṇa and the jīva. It is a very pure devotional book.
Śrīla Swāmī Mahārāj said to his sister, “This Prapanna-jīvanāmṛtam is a very important and nice book. You have money, so please you spend some money for the printing of this Prapanna-jīvanāmṛtam.” Her name was Bhāvinī Didi. We called her Pishima or ‘Madan’s Mother’ and it was she who subsequently gave the money for the first printing.
Another of the very high type of ślokas there, is the following verse by Śrī Kulaśekhar:
nāsthā dharme na vasu-nichaye naiva kāmopabhoge
yad yad bhavyaṁ bhavatu bhagavan pūrva-karmānurūpam
etat prārthyaṁ mama bahu-mataṁ janma-janmāntare ’pi
tvat pādāmbhoruha-yuga-gatā niśchalā bhaktir astu
[“O Lord, I have no faith in religion, economic development, or sense enjoyment. May all these come to pass as they are ordained according to my previous karma. My earnest prayer is that birth after birth I may have unflinching devotion to Your lotus feet.”]
It is not very difficult to understand what Kṛṣṇa-bhakti is, but what is necessary is the mood of surrender. If you surrender then you can understand everything. But if you do not fully surrender, then many difficulties will come. There is no difficulty for the surrendered soul.
Excerpt from Golden Reflections, compiled from Srila Gurudev‘s talks.
Related reading: “New Year’s Resolution: Full Surrender”
Read the full text of Sri Sri Prapanna-jivanamrtam online here
Download a pdf file of scans of the original book here