THE VOICE OF SRI CHAITANYADEV (Vol 1)

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

(6) Sri Dasa-mula
The Ten Fundamental Divine Principles

By Om Vishnupad Sri Srila Bhaktivinod Thakur
[The Nineteenth Century Pioneer of Exclusive Devotion]

Rendered into English by
Tridandi-bhiksu Sri B.A. Sagar Maharaj

amnayah praha tattvam harim iha paramam sarva-saktim rasabdhim
tad bhinnamsams cha jivan prakrti-kavalitams tad vimuktams cha bhavat
bhedabheda-prakasam sakalam api hareh sadhanam suddha-bhaktim
sadhyam yat pritim evety upadisati harir gaurachandro bhaje tam [1]

Analysis: iha (In this world) amnayah (the voice of Veda, attainable through the divine succession of gurus) praha harim (declares Sri Hari) paramam tattvam (the Supreme Truth), sarva-saktim (replete with all potencies), rasabdhim (the nectarine ocean of all mellows); [tatha] (thus) jivan cha (all the jivas also) tad bhinnamsan (His distinct spiritual particles) prakrti-kavalitan (are swallowed by Maya) tad vimuktan cha (or liberated from Maya) bhavat (by bhava, that is, bhava-bhakti); sakalam api (indeed, the entire creation, both spiritual and material) bhedabheda-prakasam (is an inconceivably one and different manifestation) hareh (of Sri Hari); [amnayah praha] (the Vedas declare) suddha-bhaktim (pure devotion) sadhanam (the singular means), yat pritim eva sadhyam (love for Sri Krishna, the end). iti (such a message of the Vedas) harih gaurachandrah (the Supreme Lord Sri Hari Gaurachandra) upadisati (teaches us); tam bhaje (I serve that Supreme Lord Sri Gaurachandra with all my heart).

Translation: (1) The supreme holy teachings are the Vedas received in the bona fide divine succession of spiritual masters. The divine authority is the Vedas and allied scriptures headed by Srimad Bhagavatam, smriti, and others. By that authority it is established that: (2) Sri Hari [Krishna] is the Supreme Truth, (3) He is replete with all potencies, and (4) He is the nectarine ocean of all divine ecstasy. (5) The individual souls are His distinct spiritual particles. (6) Some of them are captivated by Maya and (7) some of them are liberated from Maya. (8) The entire creation, both spiritual (chit) and mundane (achit), is an inconceivable simultaneously different yet identical manifestation of the Supreme Lord Sri Hari. (9) Devotion (bhakti) is the singular means to attain to (10) love for Sri Krishna—the singular Supreme Ultimate Objective. I serve with all my heart the Supreme Lord Sri Gaurachandra, who graciously teaches us these ten fundamental divine principles.

svatah siddho vedo hari-dayita-vedhah-prabhrtitah
pramanam sat-praptam pramiti-visayams tan nava-vidhan
tatha pratyaksadi-pramiti-sahitam sadhayati no
na yuktis tarkakhya pravisati tatha sakti-rahita [2]

Analysis: hari-dayita-vedhah-prabhrtitah [praptah] (Received in the divine succession of gurus headed by Lord Brahma, the recipient of Sri Hari’s grace), svatah siddhah vedah (the innately perfect, or self-evident, Veda), pratyaksadi-pramiti-sahitam sat-praptam pramanam (the perfect and eternal authority, properly assisted by direct perception, verbal evidence and inference) nah (in our relativity) sadhayati (establishes) tatha (thus) nava-vidhan (nine kinds of) tan pramiti-visayan (truths to be known); tarkakhya yukti (argumentative logic) na pravisati (cannot enter) tatha (that thought) sakti-rahita (being impotent).

Translation: Those supreme sacred teachings are the perfect Vedas received in the line of Lord Brahma, the beloved servitor of the Supreme Lord Hari and the fit recipient of His grace. Assisted by our favourable perception, aural reception and inference, those supreme teachings establish beyond all doubt the nine truths (2–10 above).

Common logic can never approach the inconceivable, so argument cannot enter into this line of thought.

haris tv ekam tattvam vidhi-siva-suresa-pranamito
yad evedam brahma prakrti-rahitam tat tanu-mahah
paratma tasyamso jagad anugato visva-janakah
sa vai radha-kanto nava-jalada-kantis chid udayah [3]

Analysis: harih (Sri Hari) tu (only), vidhi-siva-suresa-pranamitah (prostrated unto by Brahma, Siva and Indra) ekam tattvam (is the singular supreme truth); yad brahma (Brahman, which is) prakrti-rahitam (devoid of potency), idam eva (that is) tat tanu-mahah (the brilliance of Sri Hari’s form); paratma (the Supersoul) visva-janakah (the Creator of the universe) jagad anugatah (who has entered the universe) tasyamsah (is only a plenary portion of Sri Hari); sah (that Sri Hari) nava-jalada-kantih (of the hue of a fresh raincloud) chid udayah (of divine form) radha-kantah (is the beloved of Sri Radha).

Translation: Sri Hari, unto whom Brahma,Siva and Indra offer their prostrate obeisances, is the singular supreme truth. The non-differentiative neutral Brahman is simply the brilliance of Sri Hari’s form. The Supersoul, Paramatman, the universal Creator who has entered the universe, is just a plenary portion of Sri Hari. That Sri Hari, His bodily hue of the fresh raincloud, is our divine darling of Sri Radha.

parakhyayah sakter aprthag api sa sve mahimani
sthito jivakhyam svam achid abhihitam tam tripadikam
svatantrechchhah saktim sakala-visaye prerana-paro
vikaradyaih sunyah parama-puruso ’yam vijayate [4]

Analysis: sah (That Supreme Personality), aprthag api (despite being non-different) parakhyayah sakteh (from the transcendental potency) sthitah (is situated) sve mahimani (in His intrinsic glorious form) svatantra ichchhah (in His sweet will), prerana-parah (perpetually casting forth) sakala-visaye (into all matters) tam saktim (that potency) tripadikam (of threefold nature), jivakhyam ([viz.] the jiva potency), svar (His personal divine potency) achit abhihitam ([and] the Maya potency, known as mundane); ayam parama-purusah (this Supreme Personality), vikaradyaih sunyah (immutable), vijayate (ever presides in His glory).

Translation: Although He is inseparable from His inconceivable divine potency, He remains independent by His sweet will. He perpetually activates all that be by His divine potency in three ways: (i) the potency of the innumerable distinct spiritual particles or souls, (ii) His personal Potency, and (iii) the illusory Potency (Maya). Despite doing all this, He is personally in all respects eternally resplendent as the immutable supreme truth, the Supreme Personality of Godhead.

sa vai hladinyas cha pranaya-vikrter hladana-ratas-
tatha samvich-chhakti-prakatita-rahobhava-rasitah
taya sri-sandhinya krta-visada-tad-dhama-nichaye
rasambhodhau magno vraja-rasa-vilasi vijayate [5]

Analysis: sa vai (Indeed, that Supreme Personality), hladana-ratah (always deeply absorbed) pranaya-vikrteh (in the loving emotion) hladinyas cha (of the hladini potency), tatha (and thus), samvit-sakti-prakatita-rahobhava-rasitah (of the nature of being ever ecstatic by His heart’s love made manifest by the samvit potency), vraja-rasa-vilasi (the enjoyer of the ecstatic pastimes of Vraja) krta-visada-tad-dhama-nichaye (in Sri Hari’s holy abodes, headed by Sri Vrindavan, manifest) taya sri-sandhinya (by that Illustrious sandhini potency), [krsnah] (Krishna), magnah (merged) rasambhodhau (in the ocean of ecstasy), vijayate (presides in His grace).

Translation: The personal potency of the Supreme Lord is comprised of three basic Potencies: hladini, the ecstatic; samvit, the perceptual; and sandhini, the existential. Sri Krishna’s Heart is always deep in the loving emotion of His ecstatic potency, and His intrinsic nature is to be ever newly ecstatic by His internal emotion made manifest by His perceptual potency. In His holy abodes headed by Sri Vrindavan, which are manifest by His existential potency, Sri Krishna—that whimsical enjoyer of the sweetness of His material nature—He is the Lord; and one who, even in Vraja pastimes—presides graciously, merged in the eternal ocean of joy.

sphulinga rddhagner iva chid-anavo jiva-nichaya
hareh suryasyaivaprthag api tu tad-bheda-visayah
vase maya yasya prakrti-patir evesvara iha
sa jivo mukto ’pi prakrti-vasa-yogyah svagunatah [6]

Analysis: sphulinga iva (Like sparks) rddhagneh (from a blazing fire) jiva-nichayah (the unlimited jivas or souls), chid anavo (of the nature of atoms of consciousness) suryasya eva hareh (of the sun of all consciousness, Sri Hari), aprthag api (despite being inseparable) tu (yet) tad bheda-visayah (eternally separate from Sri Hari), iha (in this world) yasya vase [asti] (whose subordinate is) maya (the Maya potency) [parantu yah svayam] (yet who is personally) prakrti-patih isvarah (the Lord of material nature); sa jivah (that jiva) (despite being liberated) prakrti-vasa-yogyah (is prone to be subjugated by the mayik, or illusory potency) svagunatah (by dint of his nature).

Translation: As sparks are situated on the periphery of blazing fire, similarly, the unlimited souls, who are atomic particles of consciousness, are as rays of the original sun of consciousness, Sri Hari. Despite being inseparable from Sri Hari, those unlimited souls are eternally separate. The eternal distinction between the Lord and the soul is this: that person who by His specific nature is the Master of material nature—He is the Lord; and one who, even in his liberated state is by nature prone to be subjugated by the Illusory Nature—he is the jiva.

svaruparthair hinan nija-sukha-paran krsna-vimukhan
harer maya-dandyan guna-nigada-jalaih kalayati
tatha sthulair lingair dvividha-varanaih klesa-nikarair
mahakarmalanair nayati patitan svarga-nirayau [7]

Analysis: svaruparthair hinan (Those who have forgotten their intrinsic nature), krsna-vimukhan (who are averse to Sri Krishna) nija-sukha-paran (for their selfish pleasure), maya-dandyan (deserve to be punished by the Maya Potency) hareh (of Sri Hari) [ataeva] (therefore) kalayati ([Maya] captivates them) guna-nigada-jalaih (by the chains of sattva-, raja- and tamo-guna), tatha (and thus) dvi-vidha-varanaih (by the two types of coverings) sthulair lingaih (of the gross and subtle bodies), klesa-nikaraih (by multiple tribulations), mahakarmalanaih (by severe bondage in karma), nayati patitan (takes the fallen souls) svarga-nirayau (to heaven and hell).

Translation: By his innate nature, the soul is Krishna’s faithful servant. The fallen souls have forgotten that innate nature, and, bent on fulfilling their selfish pleasures have become averse to Sri Krishna. They deserve punishment, and the Maya potency of the Lord takes them captive in the chains of the illusory modes of illumination, activation and stultification, and leads them to heaven and hell by binding them within the dual envelopes of the gross and subtle bodies, afflicting them with multifarious worldly tribulations by the force of overwhelming karmik (reactionary) bondage.

yada bhramam bhramam hari-rasa-galad-vaisnavajanam
kadachit sampasyams tad-anugamane syad ruchi-yutah
tada krsnavrttya tyajati sanakair mayika-dasam
svarupam vibhrano vimala-rasa-bhogam sa kurute [8]

Analysis: yada (When) bhramam bhramam (wandering hither and thither), kadachit (at some time) sampasyan (seeing) hari-rasa-galad-vaisnava-janam (a Vaishnav whose heart is melted in the joy of love for Sri Hari) ruchiyutah tad anugamane (the desire to follow that Vaishnav) syat (becomes possible), tada (then) krsnavrttya (by continuously chanting the Holy Name and glories of Krishna) sah (that jiva) sanakaih (gradually) tyajati (loses) mayika-dasam (his illusory situation), vibhranah (gaining) svarupam (his own form), vimala-rasa-bhogam kurute (and revels in the nectar of Krishna’s divine service).

Translation: After wandering throughout the higher and lower species of life, when he is blessed with a holy glimpse of a Vaishnav whose heart is melted in the joy of love for the Supreme Lord Hari, the attraction to live the life of following in the wake of the Vaishnav is born for the conditioned soul. Continuously chanting the Holy Name and glories of Lord Krishna, his life of illusory existence is gradually dispelled. He soon attains to his own intrinsic form and becomes eligible to revel in the joy of the unadulterated service of Sri Krishna.

hareh sakteh sarvam chid-achid-akhilam syat parinatir
vivarttam no satyam sruti-mata-viruddham kalimalam
harer bhedabhedau sruti-vihita-tattvam suvimalam
tatah premnah siddhir bhavati nitaram nitya-visaye [9]

Analysis: chid-achid-akhilam sarvam (All that be, both conscious and unconscious) parinatih syat (is a transformation) hareh sakteh (of Sri Hari’s potency); vivarttam (the mayavadi theory, vivarttavada) satyam no (is false); [tat] (that theory) kalimalam (is dirt of the Kali-yuga) sruti-mata-viruddham (contrary to the teachings of the Vedas); hareh (Sri Hari’s) bhedabhedau (principle of simultaneous distinction and non-distinction) suvimalam (is the perfectly pure) sruti-vihita-tattvam (the principle recognized by Veda); tatah (from that principle) nitaram (extreme) siddhim (perfection) premnah (of love) nitya-visaye (for the eternal objective) bhavati (ensues).

Translation: The entire creation, conscious and unconscious, is a transformation of Sri Krishna’s potency. Vivarttavada, the theory of illusion, is fallacious—a contamination of the age of Kali, contradictory to the wisdom of the Vedas. The perfectly pure principle recognized by the Vedas is the principle of inconceivable simultaneous distinction and non- distinction, known as achintya-bhedabheda-tattva. From that axiomatic teaching, the perfection of love for the Supreme Truth is ever realized.

srutih krsnakhyanam smarana-nati-puja-vidhi-ganas
tatha dasyam sakhyam paricharanam apy atmadadanam
navangani sraddha-pavita-hrdayah sadhayati va
vraje seva-lubdho vimala-rasa-bhavam sa labhate [10]

Analysis: srutih (Hearing), krsnakhyanam (singing the glories of Sri Krishna), smarana-nati-puja-vidhi-ganah (remembering, praying, worshipping, etc., as enjoined in the scriptures), tatha (thus) dasyam (servitude), sakhyam (friendship), paricharanam (personal attendance), atma-dadanam api (up to self-giving); navangani sadhayati va (practising the nine integral limbs of devotion), sraddha-pavita-hrdayah (with the heart sanctified by faith) sah (the soul) vraje seva-lubdhah (hankering for service in Vraja) vimala-rasabhavam labhate (attains the holy joyous loving emotion).

Translation: Hearing, chanting, remembering, praying, worshipping, serving, befriending, attending the lotus feet of the Lord and offering one’s very self—cultivating these ninefold integral limbs of devotion with a heart sanctified by faith, the soul becomes filled with the deep aspiration for divine service in Sri Vrindavan and attains the nectar of pure love divine for Krishna.

svarupavasthane madhura-rasa-bhavodaya iha
vraje radha-krsna-svajana-jana-bhavam hrdi vahan
paranande pritim jagad-atula-sampat-sukham aho
vilasakhye tattve parama-paricharyam sa labhate [11]

Analysis: iha (While still living in this world), svarupava-sthane (when established in one’s intrinsic form), madhura-rasa-bhavodaye (when bhava, the dawning of love in madhura-rasa, is aroused), sah (that jiva practising pure devotional service), vraje radha-krsna-svajana-jana-bhavam (the deep aspiration to render divine service in the wake of the personal associates of Sri Sri Radha-Krishna in Vrindavan) vahan (having become infused) hrdi (within his heart), pritim (love) paranande (for the supreme transcendental Ecstatic Truth), jagad-atula-sampat-sukham-aho (the great treasure of joy unparalleled in the entire world), parama-paricharyam (the acme of personal divine service) vilasakhye tattve (unto theTruth known as ‘playful’), labhate ([he] does attain).

Translation: When the soul’s practice in devotion (sadhana-bhakti) becomes fully mature and he is established in his intrinsic form, the dawning of love in divine consorthood appears in his heart by virtue of the ecstatic potency—a deep aspiration to follow in the wake of the personal associate-servitors of Sri Sri Radha-Krishna in Vraja awakens in the innermost regions of his heart. Gradually his heart is captured by the Divine Ecstasy personified, and he attains the supreme joy, unparalleled in the entire world—the zenith of personal service unto the One known as the Playful Sweet Absolute.

There is no greater attainment for the jiva.

prabhu kah ko jivah katham idam achid-visvam iti va
vicharyaitan arthan hari-bhajana-krch-chhastra-chaturah
abhedamsam dharman sakalam aparadham pariharan
harer namanandam pibati hari-daso hari-janaih [12]

Analysis: prabhuh kah (Who is the Lord)? jivah kah (who is the jiva)? katham va (and what is) idam achid-visvam (this material world)? vicharya (Considering) etan arthan (all these matters) hari-bhajana-krt (the ever earnest to serve Sri Hari) sastra-chaturah (scripturally adept) hari-dasah (servitor of Sri Hari, established in his intrinsic form) pariharan (giving up) abhedamsam (desire for ‘oneness with the Absolute’), dharman (all religiosity and irreligiosity, duty and non-duty) sakalam aparadham (and all kinds of offences), pibati (drinks) hari-janaih (in the company of the pure devotees) namanandam (the joy of Sri Harinama, the Holy Name of the Lord).

Translation: “Who is Krishna? And who am I, the soul? And what are the unconscious and conscious worlds?”

Deliberating on these matters, the person who is ever earnest in his service to the Lord Hari, and who is adept in the purports of scriptures, abandons the desire for oneness with the Absolute, all ‘do’s and don’ts’ of the world, and all kinds of offences—and in his innate nature of servitor of Hari he ever drinks the nectar of the Holy Name in the company of the holy.

samsevya dasa-mulam vai hitva ’vidyamayam janah
bhava-pustim tatha tustim labhate sadhu-sangatah [13]

Analysis: samsevya (Following) dasa-mulam (these ten basic principles), vai (indeed), janah (the jiva), hitva (destroying) avidyamayam (the disease of ignorance), labhate (attains) bhava-pustim (nourishment of devotional heart) tatha pustim (and satisfaction) sadhu-sangatah (from the association of genuine devotees).

Translation: Embracing these ten root principles, the soul deals the death blow to the malady of nescience; his devotional heart is nourished and satisfied in the holy association of the devotees.

CONTENTS

(1) The Divine Service of Krishna
(2) The Voice of Sri Chaitanyadev
(3) A Day at Hapaniya
(4) Holy Talks
(5) Living Faith
(6) Sri Dasa-Mula

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