Rather than just trying to memorise slokas, would you like to discover an easier way to learn them? A very fun way to remember the translations is through music! With just a little creativity, you will see that slokas has never been more fun to learn!
Here we will share a work done by the Bhakti Shastri students of Sri Mayapur International School with the help of many other devotees.
Their hope is that other young students will enjoy memorizing these slokas as much as they did, and that perhaps they will become inspired to invent their own melodies for other important verses.
The Sanskrit slokas are chanted three times each.
– Repetition is the mother of learning! –
And the English translations are sung in a variety of musical styles.
Each translation is set to its own unique and catchy melody which makes it easy and fun to learn.
This method of learning is effective for all age groups and promotes long term memory. It is particularly helpful in learning long or difficult verses.
pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ
yac chreyaḥ syān niścitaṁ brūhi tan me
śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam
kārpaṇya — of miserliness; doṣa — by the weakness; upahata — being afflicted; svabhāvaḥ — characteristics; pṛcchāmi — I am asking; tvām — unto You; dharma — religion; sammūḍha — bewildered; cetāḥ — in heart; yat — what; śreyaḥ — all-good; syāt — may be; niścitam — confidently; brūhi — tell; tat — that; me — unto me; śiṣyaḥ — disciple; te — Your; aham — I am; śādhi — just instruct; mām — me; tvām — unto You; prapannam — surrendered.
Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.
dehino ’smin yathā dehe
kaumāraṁ yauvanaṁ jarā
dhīras tatra na muhyati
dehinaḥ — of the embodied; asmin — in this; yathā — as; dehe — in the body; kaumāram — boyhood; yauvanam — youth; jarā — old age; tathā — similarly; deha–antara — of transference of the body; prāptiḥ — achievement; dhīraḥ — the sober; tatra — thereupon; na — never; muhyati — is deluded.
As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.
na jāyate mriyate vā kadācin
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śāśvato ’yaṁ purāṇo
na hanyate hanyamāne śarīre
na — never; jāyate — takes birth; mriyate — dies; vā — either; kadācit — at any time (past, present or future); na — never; ayam — this; bhūtvā — having come into being; bhavitā — will come to be; vā — or; na — not; bhūyaḥ — or is again coming to be; ajaḥ — unborn; nityaḥ — eternal; śāśvataḥ — permanent; ayam — this; purāṇaḥ — the oldest; na — never; hanyate — is killed; hanyamāne — being killed; śarīre — the body.
For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain.
samādhau na vidhīyate
bhoga — to material enjoyment; aiśvarya — and opulence; prasaktānām — for those who are attached; tayā — by such things; apahṛta–cetasām — bewildered in mind; vyavasāya–ātmikā — fixed in determination; buddhiḥ — devotional service to the Lord; samādhau — in the controlled mind; na — never; vidhīyate — does take place.
In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place
guṇaiḥ karmāṇi sarvaśaḥ
kartāham iti manyate
prakṛteḥ — of material nature; kriyamāṇāni — being done; guṇaiḥ — by the modes; karmāṇi — activities; sarvaśaḥ — all kinds of; ahaṅkāra–vimūḍha — bewildered by false ego; ātmā — the spirit soul; kartā — doer; aham — I; iti — thus; manyate — he thinks.
The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature.
imaṁ rājarṣayo viduḥ
sa kāleneha mahatā
yogo naṣṭaḥ paran-tapa
evam — thus; paramparā — by disciplic succession; prāptam — received; imam — this science; rāja–ṛṣayaḥ — the saintly kings; viduḥ — understood; saḥ — that knowledge; kālena — in the course of time; iha — in this world; mahatā — great; yogaḥ — the science of one’s relationship with the Supreme; naṣṭaḥ — scattered; param–tapa — O Arjuna, subduer of the enemies.
This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.
vināśāya ca duṣkṛtām
sambhavāmi yuge yuge
paritrāṇāya — for the deliverance; sādhūnām — of the devotees; vināśāya — for the annihilation; ca — and; duṣkṛtām — of the miscreants; dharma — principles of religion; saṁsthāpana–arthāya — to reestablish; sambhavāmi — I do appear; yuge — millennium; yuge — after millennium.
To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.
janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so ’rjuna
janma — birth; karma — work; ca — also; me — of Mine; divyam — transcendental; evam — like this; yaḥ — anyone who; vetti — knows; tattvataḥ — in reality; tyaktvā — leaving aside; deham — this body; punaḥ — again; janma — birth; na — never; eti — does attain; mām — unto Me; eti — does attain; saḥ — he; arjuna — O Arjuna.
One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.
tad viddhi praṇipātena
upadekṣyanti te jñānaṁ
tat — that knowledge of different sacrifices; viddhi — try to understand; praṇipātena — by approaching a spiritual master; paripraśnena — by submissive inquiries; sevayā — by the rendering of service; upadekṣyanti — they will initiate; te — you; jñānam — into knowledge; jñāninaḥ — the self-realized; tattva — of the truth; darśinaḥ — seers.
Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth.
ye hi saṁsparśa-jā bhogā
duḥkha-yonaya eva te
na teṣu ramate budhaḥ
ye — those; hi — certainly; saṁsparśa–jāḥ — by contact with the material senses; bhogāḥ — enjoyments; duḥkha — distress; yonayaḥ — sources of; eva — certainly; te — they are; ādi — beginning; anta — end; vantaḥ — subject to; kaunteya — O son of Kuntī; na — never; teṣu — in those; ramate — takes delight; budhaḥ — the intelligent person.
An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kuntī, such pleasures have a beginning and an end, and so the wise man does not delight in them.
jñātvā māṁ śāntim ṛcchati
bhoktāram — the beneficiary; yajña — of sacrifices; tapasām — and penances and austerities; sarva–loka — of all planets and the demigods thereof; mahā–īśvaram — the Supreme Lord; su–hṛdam — the benefactor; sarva — of all; bhūtānām — the living entities; jñātvā — thus knowing; mām — Me (Lord Kṛṣṇa); śāntim — relief from material pangs; ṛcchati — one achieves.
A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.
yoginām api sarveṣāṁ
śraddhāvān bhajate yo māṁ
sa me yukta-tamo mataḥ
yoginām — of yogīs; api — also; sarveṣām — all types of; mat–gatena — abiding in Me, always thinking of Me; antaḥ–ātmanā — within himself; śraddhā–vān — in full faith; bhajate — renders transcendental loving service; yaḥ — one who; mām — to Me (the Supreme Lord); saḥ — he; me — by Me; yukta–tamaḥ — the greatest yogī; mataḥ — is considered.
And of all yogīs, the one with great faith who always abides in Me, thinks of Me within himself and renders transcendental loving service to Me – he is the most intimately united with Me in yoga and is the highest of all. That is My opinion.
apareyam itas tv anyāṁ
prakṛtiṁ viddhi me parām
yayedaṁ dhāryate jagat
aparā — inferior; iyam — this; itaḥ — besides this; tu — but; anyām — another; prakṛtim — energy; viddhi — just try to understand; me — My; parām — superior; jīva–bhūtām — comprising the living entities; mahā–bāho — O mighty-armed one; yayā — by whom; idam — this; dhāryate — is utilized or exploited; jagat — the material world.
Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature.
daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te
daivī — transcendental; hi — certainly; eṣā — this; guṇa–mayī — consisting of the three modes of material nature; mama — My; māyā — energy; duratyayā — very difficult to overcome; mām — unto Me; eva — certainly; ye — those who; prapadyante — surrender; māyām etām — this illusory energy; taranti — overcome; te — they.
This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.
bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā su-durlabhaḥ
bahūnām — many; janmanām — repeated births and deaths; ante — after; jñāna–vān — one who is in full knowledge; mām — unto Me; prapadyate — surrenders; vāsudevaḥ — the Personality of Godhead, Kṛṣṇa; sarvam — everything; iti — thus; saḥ — that; mahā–ātmā — great soul; su–durlabhaḥ — very rare to see. — O mighty-armed one; yayā — by whom; idam — this; dhāryate — is utilized or exploited; jagat — the material world.
After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.
anta-kāle ca mām eva
smaran muktvā kalevaram
yaḥ prayāti sa mad-bhāvaṁ
yāti nāsty atra saṁśayaḥ
anta–kāle — at the end of life; ca — also; mām — Me; eva — certainly; smaran — remembering; muktvā — quitting; kalevaram — the body; yaḥ — he who; prayāti — goes; saḥ — he; mat–bhāvam — My nature; yāti — achieves; na — not; asti — there is; atra — here; saṁśayaḥ — doubt.
And whoever, at the end of his life, quits his body remembering Me alone at once attains My nature. Of this there is no doubt.
punar āvartino ’rjuna
mām upetya tu kaunteya
punar janma na vidyate
ā–brahma–bhuvanāt — up to the Brahmaloka planet; lokāḥ — the planetary systems; punaḥ — again; āvartinaḥ — returning; arjuna — O Arjuna; mām — unto Me; upetya — arriving; tu — but; kaunteya — O son of Kuntī; punaḥjanma — rebirth; na — never; vidyate — takes place.
From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kuntī, never takes birth again.
pavitram idam uttamam
su-sukhaṁ kartum avyayam
rāja–vidyā — the king of education; rāja–guhyam — the king of confidential knowledge; pavitram — the purest; idam — this; uttamam — transcendental; pratyakṣa — by direct experience; avagamam — understood; dharmyam — the principle of religion; su–sukham — very happy; kartum — to execute; avyayam — everlasting.
This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed.
mayā tatam idaṁ sarvaṁ
na cāhaṁ teṣv avasthitaḥ
mayā — by Me; tatam — pervaded; idam — this; sarvam — all; jagat — cosmic manifestation; avyakta–mūrtinā — by the unmanifested form; mat–sthāni — in Me; sarva–bhūtāni — all living entities; na — not; ca — also; aham — I; teṣu — in them; avasthitaḥ — situated.
By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.
satataṁ kīrtayanto māṁ
yatantaś ca dṛḍha-vratāḥ
namasyantaś ca māṁ bhaktyā
satatam — always; kīrtayantaḥ — chanting; mām — about Me; yatantaḥ — fully endeavoring; ca — also; dṛḍha–vratāḥ — with determination; namasyantaḥ — offering obeisances; ca — and; mām — Me; bhaktyā — in devotion; nitya–yuktāḥ — perpetually engaged; upāsate — worship.
Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion.
yānti deva-vratā devān
pitṝn yānti pitṛ-vratāḥ
bhūtāni yānti bhūtejyā
yānti mad-yājino ’pi mām
yānti — go; deva–vratāḥ — worshipers of demigods; devān — to the demigods; pitṝn — to the ancestors; yānti — go; pitṛ–vratāḥ — worshipers of ancestors; bhūtāni — to the ghosts and spirits; yānti — go; bhūta–ijyāḥ — worshipers of ghosts and spirits; yānti — go; mat — My; yājinaḥ — devotees; api — but; mām — unto Me.
Those who worship the demigods will take birth among the demigods; those who worship the ancestors go to the ancestors; those who worship ghosts and spirits will take birth among such beings; and those who worship Me will live with Me.
patraṁ puṣpaṁ phalaṁ toyaṁ
yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtam
patram — a leaf; puṣpam — a flower; phalam — a fruit; toyam — water; yaḥ — whoever; me — unto Me; bhaktyā — with devotion; prayacchati — offers; tat — that; aham — I; bhakti–upahṛtam — offered in devotion; aśnāmi — accept; prayata–ātmanaḥ — from one in pure consciousness.
If one offers Me with love and devotion a leaf, a flower, a fruit or water, I will accept it.
yat karoṣi yad aśnāsi
yaj juhoṣi dadāsi yat
yat tapasyasi kaunteya
tat kuruṣva mad-arpaṇam
yat — whatever; karoṣi — you do; yat — whatever; aśnāsi — you eat; yat — whatever; juhoṣi — you offer; dadāsi — you give away; yat — whatever; yat — whatever; tapasyasi — austerities you perform; kaunteya — O son of Kuntī; tat — that; kuruṣva — do; mat — unto Me; arpaṇam — as an offering.
Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform – do that, O son of Kuntī, as an offering to Me.t in them.
samo ’haṁ sarva-bhūteṣu
na me dveṣyo ’sti na priyaḥ
ye bhajanti tu māṁ bhaktyā
mayi te teṣu cāpy aham
samaḥ — equally disposed; aham — I; sarva–bhūteṣu — to all living entities; na — no one; me — to Me; dveṣyaḥ — hateful; asti — is; na — nor; priyaḥ — dear; ye — those who; bhajanti — render transcendental service; tu — but; mām — unto Me; bhaktyā — in devotion; mayi — are in Me; te — such persons; teṣu — in them; ca — also; api — certainly; aham — I.
I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him.
ahaṁ sarvasya prabhavo
mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ
aham — I; sarvasya — of all; prabhavaḥ — the source of generation; mattaḥ — from Me; sarvam — everything; pravartate — emanates; iti — thus; matvā — knowing; bhajante — become devoted; mām — unto Me; budhāḥ — the learned; bhāva–samanvitāḥ — with great attention.
I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.
kathayantaś ca māṁ nityaṁ
tuṣyanti ca ramanti ca
mat–cittāḥ — their minds fully engaged in Me; mat–gata–prāṇāḥ — their lives devoted to Me; bodhayantaḥ — preaching; parasparam — among themselves; kathayantaḥ — talking; ca — also; mām — about Me; nityam — perpetually; tuṣyanti — become pleased; ca — also; ramanti — enjoy transcendental bliss; ca — also.
The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me.
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
teṣām — unto them; satata–yuktānām — always engaged; bhajatām — in rendering devotional service; prīti–pūrvakam — in loving ecstasy; dadāmi — I give; buddhi–yogam — real intelligence; tam — that; yena — by which; mām — unto Me; upayānti — come; te — they.
To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me.
aham ajñāna-jaṁ tamaḥ
teṣām — for them; eva — certainly; anukampā–artham — to show special mercy; aham — I; ajñāna–jam — due to ignorance; tamaḥ — darkness; nāśayāmi — dispel; ātma–bhāva — within their hearts; sthaḥ — situated; jñāna — of knowledge; dīpena — with the lamp; bhāsvatā — glowing.
To show them special mercy, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.
puruṣaḥ prakṛti-stho hi
bhuṅkte prakṛti-jān guṇān
kāraṇaṁ guṇa-saṅgo ’sya
puruṣaḥ — the living entity; prakṛti–sthaḥ — being situated in the material energy; hi — certainly; bhuṅkte — enjoys; prakṛti–jān — produced by the material nature; guṇān — the modes of nature; kāraṇam — the cause; guṇa–saṅgaḥ — the association with the modes of nature; asya — of the living entity; sat–asat — in good and bad; yoni — species of life; janmasu — in births.
The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species.
bhartā bhoktā maheśvaraḥ
paramātmeti cāpy ukto
dehe ’smin puruṣaḥ paraḥ
upadraṣṭā — overseer; anumantā — permitter; ca — also; bhartā — master; bhoktā — supreme enjoyer; mahā–īśvaraḥ — the Supreme Lord; parama–ātmā — the Supersoul; iti — also; ca — and; api — indeed; uktaḥ — is said; dehe — in the body; asmin — this; puruṣaḥ — enjoyer; paraḥ — transcendental.
Yet in this body there is another, a transcendental enjoyer, who is the Lord, the supreme proprietor, who exists as the overseer and permitter, and who is known as the Supersoul.
māṁ ca yo ’vyabhicāreṇa
sa guṇān samatītyaitān
mām — unto Me; ca — also; yaḥ — a person who; avyabhicāreṇa — without fail; bhakti–yogena — by devotional service; sevate — renders service; saḥ — he; guṇān — the modes of material nature; samatītya — transcending; etān — all these; brahma–bhūyāya — elevated to the Brahman platform; kalpate — becomes.
One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman.
mama — My; eva — certainly; aṁśaḥ — fragmental particle; jīva–loke — in the world of conditional life; jīva–bhūtaḥ — the conditioned living entity; sanātanaḥ — eternal; manaḥ — with the mind; ṣaṣṭhāni — the six; indriyāṇi — senses; prakṛti — in material nature; sthāni — situated; karṣati — is struggling hard.
The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.
sarvasya cāhaṁ hṛdi sanniviṣṭo
mattaḥ smṛtir jñānam apohanaṁ ca
vedaiś ca sarvair aham eva vedyo
vedānta-kṛd veda-vid eva cāham
sarvasya — of all living beings; ca — and; aham — I; hṛdi — in the heart; sanniviṣṭaḥ — situated; mattaḥ — from Me; smṛtiḥ — remembrance; jñānam — knowledge; apohanam — forgetfulness; ca — and; vedaiḥ — by the Vedas; ca — also; sarvaiḥ — all; aham — I am; eva — certainly; vedyaḥ — knowable; vedānta–kṛt — the compiler of the Vedānta; veda–vit — the knower of the Vedas; eva — certainly; ca — and; aham — I.
I am seated in everyone’s heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be known. Indeed, I am the compiler of Vedānta, and I am the knower of the Vedas.
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām
brahma–bhūtaḥ — being one with the Absolute; prasanna–ātmā — fully joyful; na — never; śocati — laments; na — never; kāṅkṣati — desires; samaḥ — equally disposed; sarveṣu — to all; bhūteṣu — living entities; mat–bhaktim — My devotional service; labhate — gains; parām — transcendental.
One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.
bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
bhaktyā — by pure devotional service; mām — Me; abhijānāti — one can know; yāvān — as much as; yaḥ ca asmi — as I am; tattvataḥ — in truth; tataḥ — thereafter; mām — Me; tattvataḥ — in truth; jñātvā — knowing; viśate — he enters; tat–anantaram — thereafter.
One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God.
man-manā bhava mad-bhakto
mad-yājī māṁ namaskuru
mām evaiṣyasi satyaṁ te
pratijāne priyo ’si me
mat–manāḥ — thinking of Me; bhava — just become; mat–bhaktaḥ — My devotee; mat–yājī — My worshiper; mām — unto Me; namaskuru — offer your obeisances; mām — unto Me; eva — certainly; eṣyasi — you will come; satyam — truly; te — to you; pratijāne — I promise; priyaḥ — dear; asi — you are; me — to Me.
Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ
sarva–dharmān — all varieties of religion; parityajya — abandoning; mām — unto Me; ekam — only; śaraṇam — for surrender; vraja — go; aham — I; tvām — you; sarva — all; pāpebhyaḥ — from sinful reactions; mokṣayiṣyāmi — will deliver; mā — do not; śucaḥ — worry.
Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.
vāco vegaṁ manasaḥ krodha-vegaṁ
etān vegān yo viṣaheta dhīraḥ
sarvām apīmāṁ pṛthivīṁ sa śiṣyāt
vācaḥ — of speech; vegam — urge; manasaḥ — of the mind; krodha — of anger; vegam — urge; jihvā — of the tongue; vegam — urge; udara–upastha — of the belly and genitals; vegam — urge; etān — these; vegān — urges; yaḥ — whoever; viṣaheta — can tolerate; dhīraḥ — sober; sarvām — all; api — certainly; imām — this; pṛthivīm — world; saḥ — that personality; śiṣyāt — can make disciples.
A sober person who can tolerate the urge to speak, the mind’s demands, the actions of anger and the urges of the tongue, belly and genitals is qualified to make disciples all over the world.
atyāhāraḥ prayāsaś ca
jana-saṅgaś ca laulyaṁ ca
ṣaḍbhir bhaktir vinaśyati
ati–āhāraḥ — overeating or too much collecting; prayāsaḥ — over-endeavoring; ca — and; prajalpaḥ — idle talking; niyama — rules and regulations; āgrahaḥ — too much attachment to (or agrahaḥ – too much neglect of); jana–saṅgaḥ — association with worldly-minded persons; ca — and; laulyam — ardent longing or greed; ca — and; ṣaḍbhiḥ — by these six; bhaktiḥ — devotional service; vinaśyati — is destroyed.
One’s devotional service is spoiled when he becomes too entangled in the following six activities: (1) eating more than necessary or collecting more funds than required; (2) over-endeavoring for mundane things that are very difficult to obtain; (3) talking unnecessarily about mundane subject matters; (4) practicing the scriptural rules and regulations only for the sake of following them and not for the sake of spiritual advancement, or rejecting the rules and regulations of the scriptures and working independently or whimsically; (5) associating with worldly-minded persons who are not interested in Kṛṣṇa consciousness; and (6) being greedy for mundane achievements.
utsāhān niścayād dhairyāt
saṅga-tyāgāt sato vṛtteḥ
ṣaḍbhir bhaktiḥ prasidhyati
utsāhāt — by enthusiasm; niścayāt — by confidence; dhairyāt — by patience; tat–tat–karma — various activities favorable for devotional service; pravartanāt — by performing; saṅga–tyāgāt — by giving up the association of nondevotees; sataḥ — of the great previous ācāryas; vṛtteḥ — by following in the footsteps; ṣaḍbhiḥ — by these six; bhaktiḥ — devotional service; prasidhyati — advances or becomes successful.
There are six principles favorable to the execution of pure devotional service: (1) being enthusiastic, (2) endeavoring with confidence, (3) being patient, (4) acting according to regulative principles [such as śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam – hearing, chanting and remembering Kṛṣṇa], (5) abandoning the association of nondevotees, and (6) following in the footsteps of the previous ācāryas. These six principles undoubtedly assure the complete success of pure devotional service.
guhyam ākhyāti pṛcchati
bhuṅkte bhojayate caiva
dadāti — gives charity; pratigṛhṇāti — accepts in return; guhyam — confidential topics; ākhyāti — explains; pṛcchati — inquires; bhuṅkte — eats; bhojayate — feeds; ca — also; eva — certainly; ṣaṭ–vidham — six kinds; prīti — of love; lakṣaṇam — symptoms.
Offering gifts in charity, accepting charitable gifts, revealing one’s mind in confidence, inquiring confidentially, accepting prasāda and offering prasāda are the six symptoms of love shared by one devotee and another.
anyābhilāṣitā-śūnyaṃ jñāna-karmādy-anāvṛtam |
ānukūlyena kṛṣṇānuśīlanaṃ bhaktir uttamā
When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve Krishna favorably, as Krishna desires.
yathā śrī-nārada-pañcarātre —
sarvopādhi-vinirmuktaṃ tat-paratvena nirmalam |
hṛṣīkeṇa hṛṣīkeśa-sevanaṃ bhaktir ucyate
Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and, simply by being employed in the service of the Lord, one’s senses are purified.
ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyaṃ indriyaiḥ
sevonmukhe hi jihvādau svayam eva sphuraty adaḥ
Because Krishna’s form, qualities, pastimes, etc. are all on the absolute platform, material senses cannot therefore appreciate them. When a conditioned soul is awakened to Krishna consciousness and renders service by using his tongue to chant the Lord’s Holy name and taste the remnants of the Lord’s food, the tongue is purified and one gradually comes to understand who Krishna really is.
anāsaktasya viṣayān yathārham upayuñjataḥ |
nirbandhaḥ kṛṣṇa-sambandhe yuktaṃ vairāgyam ucyate
When one is not attached to anything but at the same time accepts anything in relation to Krishna, one is rightly situated above possessiveness.
Sri Isopanisad Invocation
oṁ pūrṇam adaḥ pūrṇam idaṁ
pūrṇāt pūrṇam udacyate
pūrṇasya pūrṇam ādāya
The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the Complete Whole is also complete in itself. Because He is the Complete Whole, even though so many complete units emanate from Him, He remains the complete balance.