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prakrta cestate bhai kabhu rasa haya na
jadiya prakrta-rasa suddha-bhakta gaya na

prakrta cestate-material endeavors; bhai-O brothers!; kabhu-anytime;
rasa-mellow; haya na-can never be; jadiya-of matter; prakrta-rasa-mundane
mellow; suddha-bhakta-a pure devotee; gaya na-never sings.

1) O brothers! No material efforts can ever produce the awakening of rasa, factual transcendental mellows. The pure devotee of the Lord never sings the glories of any mundane mellows that are born of the dull material world.

prakrta-rasera siksa-bhiksa sisye caya na
rati bina jei rasa taha guru deya na

prakrta-rasera-of material mellows; siksa-bhiksa-begging for instructions;
sisye-the disciples; caya na-does not want; rati-transcendental loving
attachment; bina-without; jei-which; rasa-mellow; taha-that; guru-the
spiritual master; deya na-does not give.

2) The true disciples never desire to ask their spiritual master for instructions regarding material mellows. The genuine spiritual master never gives his disciples any such material mellows, which are devoid of rati, transcendental loving attachment to the Lord.

nama rasa dui vastu bhakta kabhu jane na
nama rase bheda ache, bhakta kabhu bole na

nama-the holy name; rasa-and mellow; dui vastu-two different things;
bhakta-the devotee; kabhu-anytime; jane na-does not know; nama-the holy
name; rase-and rasa; bheda ache-there is a difference; bhakta-the devotee;
kabhu-anytime; bole na-never says.

3) The Lord's real devotee never knows any difference between the holy name of Krishna and transcendental mellows. Therefore the devotee never says there is a difference between the holy name and the mellows of devotion.

'aham-mama' bhava-sattve nama kabhu haya na
bhoga-buddhi na chadile aprakrta haya na

'aham-mama'-"I" and "mine"; bhava-sattve-in the condition of this mood; nama-the holy name; kabhu-anytime; haya na-can never be; bhoga-buddhi-the enjoying mentality; na chadile-without giving up; aprakrta-spiritual; haya na-can never be.

4) The holy name is never revealed to one who is situated in the bodily concept of life and thinks in terms of "I" and "mine." If one doesn't reject the enjoying mentality, the transcendental platform will never be
attained.

prakrta jadera bhoge krishna-seva haya na
jada-vastu kona-o kale aprakrta haya na

prakrta jadera-of mundane matter; bhoge-by the enjoyment; krishna-seva-the service of Krishna; haya na-can never be; jada-vastu-a material thing; kona-o kale-at any time; aprakrta-spiritual; haya na-can never be.

5) Devotional service unto Lord Krishna can never be performed by engaging in the mundane enjoyment of material sense-objects. Material things can never acquire the attributes of the transcendental at any time.

jada-satta vartamane cit kabhu haya na
jada-vastu cit haya bhakte kabhu bole na

jada-satta-existing in matter; vartamane-in the presence; cit-spiritual consciousness; kabhu-anytime; haya na-can never be; jada-vastu-a material object; cit haya-becomes spiritually conscious; bhakte-by the devotee; kabhu-anytime; bole na-never says.

6) The transcendental consciousness of the spiritual world is never manifest in the mundane material condition. The devotee of the Lord never claims that any mundane object in this world is spiritually conscious.

jadiya visaya-bhoga bhakta kabhu kore na
jada-bhoga, krishna-seva-kabhu sama haya na

jadiya-material; visaya-bhoga-enjoyment of sense gratification; bhakta-the devotee; kabhu-anytime; kore na-does not do; jada-bhoga-the enjoyment of matter; krishna-seva-the service of Krishna; kabhu-anytime; sama-the same; haya na-can never be.

7) The true devotee never engages in activities of materialistic sense gratification. Material enjoyment and devotional service to Krishna are never the same under any circumstances.

nija-bhogya kame bhakta 'prema' kabhu bole na
'rase dagamaga acho' sisye guru bole na

nija-bhogya-fit for one's personal enjoyment; kame-in lust; bhakta-the devotee; 'prema'-called 'pure love of Godhead'; kabhu-anytime; bole na-never says; 'rase dagamaga acho'-"You are absorbed in mellows";
sisye-to the disciple; guru-the spiritual master; bole na-never says.

8) Selfish enjoyment of one's own senses in mundane lust is never called prema (love of Godhead) by the genuine devotee. A bonafide spiritual master never tells his disciple, "You are absorbed in the mellows of
divine rasa."

'rase dagamaga ami' kabhu guru bole na
jadiya rasera katha sisye guru bole na

'rase dagamaga ami'-"I am absorbed in mellows"; kabhu-anytime; guru-the spiritual master; bole na-never says; jadiya rasera-of material mellows; katha-talk; sisye-to the disciple; guru-the spiritual master; bole
na-never says.

9) The genuine spiritual master never claims, "I am absorbed in the mellows of divine rasa." The guru never talks idly with his disciples on subjects of gross worldly mellows.

jada-rasa-gane kabhu sreyah keha labhe na
krishnake prakrita boli' bhakta kabhu gaya na

jada-rasa-gane-by singing songs of material mellows; kabhu-anytime; sreyah-ultimate good; keha-anyone; labhe na-can attain; krishnake-Lord Krishna; prakrta boli'-saying He is material; bhakta-the devotee;
kabhu-anytime; gaya na-never sings.

10) By singing the glories of worldly relationships born of mundane mellows, no one has ever attained benefit in their spiritual life. The genuine devotee never proclaims that Lord Krishna's incarnation is mundane.

namake prakrita boli' krsne jada jane na
krishna-nama-rase bheda suddha-bhakta mane na

namake-the holy name; prakrta boli'-saying it is material; krsne-Lord Krishna; jada-matter; jane na-does not know; krishna-nama-rase-between Krishna's holy names and mellows; bheda-difference; suddha-bhakta-the pure devotee; mane na-never considers.

11) The devotee never says that the holy name of Krishna is material, for Krishna cannot be known by means of matter. The pure devotee of the Lord never recognizes any difference between the holy name of Krishna and pure rasa itself.

name-rase bheda ache, guru shiksha deya na
rasa labha kori' sheshe sadhana to' haya na

name-rase-between the holy name and devotional mellows; bheda ache-there is a difference; guru-the spiritual master; siksa deya na-never gives such instructions; rasa-mellow; labha kori'-first attaining; sese-in conclusion; sadhana-devotional practice; to'-then; haya na-can never be.

12) The bonafide spiritual master never teaches that there is a difference between the holy name of Krishna and rasa. Even after attaining actual rasa, the regulative principles of devotional service are never concluded.

kritrima panthaya name rasodaya haya na
rasa hoite krishna-nama vilomete haya na

krtrima panthaya-on the cheating path; name-in the holy name; rasa-udaya-the awakening of mellows; haya na-can never be; rasa-mellow; hoite-from; krishna-nama-the holy name of Krishna; vilomete-by inversion; haya na-can never be.

13) By employing pretentious means, no one can ever make transcendental mellows appear in the holy name. The backwards conception that Krishna's name comes from rasa can never be true.

rasa hoite rati-sraddha kakhana-i haya na
sraddha hoite rati chada bhagavata gaya na

rasa-mellow; hoite-from; rati-sraddha-faith built upon transcendental attachment; kakhana-i-at any time; haya na-can never be; sraddha hoite-from faith ; rati-attachment; chada-without; bhagavata-the devotee
or book Bhagavatam; gaya na-never sings.

14) Rasa, devotional mellow, can never be first present and then develop into rati, transcendental attachment, or sraddha, proper faith. The Shrimad-Bhagavatam (or the realized devotee) never sings any opinion other than-rati develops from sraddha.

rati yukta rasa chada suddha-bhakta bole na
sadhanete rati rasa guru kabhu bole na

rati-attachment; yukta-endowed with; rasa-mellow; chada-without; suddha-bhakta-the pure devotee; bole na-never says; sadhanete-in practicing devotional service; rati-attachment; rasa-mellow; guru-the spiritual master; kabhu-anytime; bole na-never says.

15) The pure devotee of Krishna never speaks of anything other than rasa, transcendental mellow, that is endowed with rati, loving attachment. The guru never claims that rati and rasa are present within the practice of preliminary devotion (sadhana bhakti).

bhava-kale je avastha sadhanagre bole na
vaidhi sraddha sadhanete raganuga haya na

bhava-kale-at the time of awakening ecstatic emotions; je avastha-that condition; sadhana-agre-before the performance of regulated devotional practice; bole na-never says; vaidhi-that path of rules and regulations; sraddha-faith; sadhanete-in the performance; raganuga-spontaneous devotion; haya na-can never be.

16) The awakening of transcendental emotional ecstasies (bhava-bhakti) is never said to occur before the practice of regulated devotional service (sadhana-bhakti). The performance of regulated devotion with faith limited only to such beginning regulations (vaidhi-sraddha) can never give rise to spontaneous devotional service (raganuga-bhakti).

bhavera ankura ho'le vidhi ara thake na
raganuga sraddha matre jata-rati haya na

bhavera ankura-the sprout of ecstasy; ho'le-becoming; vidhi-regulations; ara thake na-do not remain; raganuga-spontaneous devotion; sraddha matre-by mere faith; jata-rati-the blooming of attachment; haya na-can never be.

17) When bhava, the ecstatic mood of divine love actually sprouts, then the need for following scriptural rules (vidhi) does not remain. Mere faith in spontaneous devotional service, however, does not produce the actual awakening of transcendental loving attachment (rati).

ajata-ratite kabhu bhava-labdha bole na
raganuga sadhakere jata-bhava bole na

ajata-ratite-by unsprouted attachment; kabhu-anytime; bhava-labdha-having attained ecstatic emotion; bole na-never says; raganuga-followers of spontaneous devotion; sadhakere-the beginning practitioners;
jata-bhava-the blooming of emotion; bole na-never says.

18) If transcendental attachment has not yet developed within the heart, a devotee is never said to have attained the stage of ecstatic bhava. The followers of spontaneous devotion (raganugas) never say that neophyte students of devotion (sadhakas) have experienced the awakening of bhava.

raganuga sadhakere labdha-rasa bole na
raganuga sadhya-bhava rati chada haya na

raganuga-followers of spontaneous devotion; sadhakere-the beginning practitioners; labdha-rasa-having attained mellows; bole na-never says; raganuga-followers of spontaneous devotion; sadhya-bhava-the emotions inherent in the goal; rati-attachment; chada-without; haya na-can never be.

19) Genuine devotees on the level of spontaneous devotional service never say that neophyte students of devotion have attained rasa. The pure emotions characteristic of the goal of spontaneous devotion are never attained without first experiencing the correct progressive development of spiritual attachment (rati).

bhavankura-samagame vaidhi bhakti thake na
rucike ratira saha kabhu eka jane na

bhava-ankura-samagame-the budding of the sprout of ecstatic emotion; vaidhi bhakti-regulated devotion; thake na-does not remain; rucike-taste; ratira saha-with attachment; kabhu-anytime; eka-one; jane na-do not know.

20) Only when the seed of intense divine emotion sprouts forth pure bhava, then there is no longer any need to adhere to scriptural rules and regulations (vaidhi bhakti). One should never consider ruchi (the taste
for devotional service) to be the same as rati (transcendental loving attachment in devotional service).

raganuga bolile-i prapta-rasa jane na
vidhi-sodhya jane kabhu raganuga bole na

raganuga-spontaneous devotion; bolile-i-only by talking; prapta-rasa-the attained mellow; jane na-do not know; vidhi-sodhya-who should be purified by following regulations; jane-the person; kabhu-anytime; raganuga-on the platform of spontaneous devotion; bole na-never says.

21) Divine rasa can never be factually attained merely by talking of spontaneous devotion [by claiming "I am a raganuga-bhakta."] A beginning student who should still be further purified by following the scriptural
injunctions is never said to be on the level of performing spontaneous loving service unto the Lord.

sadhanera purve keha bhavankura paya na
jade sraddha na chadile rati kabhu haya na

sadhanera purve-before performing regulated devotion; keha-anybody; bhava-ankura-the sprout of ecstatic emotions; paya na-is never obtained; jade-of matter; sraddha-faith; na chadile-not giving up; rati-attachment; kabhu-anytime; haya na-can never be.

22) No one can ever experience the sprouting of pure ecstatic emotions without first following the regulated injunctions of the scriptures. One who does not give up materialistic faith can never attain the stage of
spiritual attachment in devotional service.

jata-bhava na hoile rasika to' haya na
jada-bhava na chadile rasika to' haya na

jata-bhava-the awakening of emotion; na hoile-not happening; rasika-relisher; to'-then; haya na-can never be; jada-bhava-material emotion; na chadile-not giving up; rasika-relisher; to'-then; haya na-can
never be.

23) If divine ecstatic emotions have not yet awakened, there is no possibility of one becoming a rasika, a true relisher of devotional mellows. If materialistic emotions are not entirely rejected, one can
never become a true rasika.

mula-dhana rasa-labha rati-vina haya na
gache na uthite kandi vrksa-mule paya na

mula-dhana-the original treasure; rasa-labha-the attainment of mellows; rati-vina-without attachment; haya na-can never be; gache na uthite-not climbing on the branch; kandi vrksa-mule-clusters of the tree's fruits; paya na-are never obtained.

24) Without first developing pure attachment (rati), the attainment of devotional mellows (the greatest wealth) can never be possible. Without first climbing the branch of a tree, the fruits can never be reached.

sadhane anartha ache, rasodaya haya na
bhava-kale nama-gane chala-rasa haya na

sadhane-in devotional practice; anartha-unwanted obstacles; ache-there are; rasa-udaya-the arising of mellows; haya na-can never be; bhava-emotion; kale-at the time; nama-gane-by the singing of the holy names; chala-rasa-the mood of cheating; haya na-can never be.

25) If one still has unwanted material impediments (anarthas) present in their performance of devotional service (sadhana), then rasa can never truly awaken. When the holy name of the Lord is chanted from the platform of pure ecstatic emotions (bhava), then the cheating mood born of pretentious devotional mellows can never be present.