অনর্থনিবৃত্তিকালে রূপে জড় দেখে না
অনর্থনিবৃত্তিকালে গুণে জড় বুঝে না ॥৫১॥
anartha-nivṛtti-kāle rūpe jaḍa dekhe nā
anartha-nivṛtti-kāle guṇe jaḍa bujhe nā (51)
At the stage of anartha-nivṛtti, one will not observe material attributes in the form of Śrī Kṛṣṇa. At the stage of anartha-nivṛtti, material elements can no longer be perceived in the Lord’s qualities.
অনর্থনিবৃত্তিকালে জড় লীলা সেবে না
রূপানুগ গুরুদেব শিষ্যহিংসা করে না ॥৫২॥
anartha-nivṛtti-kāle jaḍa līlā seve nā
rūpānugā guru-deva śiṣya-hiṁsā kare nā (52)
At the stage of anartha-nivṛtti, one never serves material pastimes. The spiritual masters in the line of the rūpānugās, never harm their disciples in any way.
In the above verse, ‘harming the disciples’ does not refer to putting the disciple in harms way in the physical sense, but rather it refers to putting the disciple in harms way in the spiritual sense. By engaging a disciple ahead of himself, by encouraging him in rasa for which he is not qualified, does not benefit the disciple in the least — rather such brings great harm to the disciple. Real rūpānugas never bring harm to their disciples in that way.
গুরু ত্যজি’ জড়ে আশা কভু ভক্ত করে না
মহাজন-পথে দোষ কভু গুরু দেয় না ॥৫৩॥
guru tyaji’ jaḍe āśā kabhu bhakta kare nā
mahājana-pathe doṣa kabhu guru deya nā (53)
A disciple never rejects his spiritual master because of his own hankering for material pleasures. The spiritual master never finds defects in the line of the mahājanas.
গুরু-মহাজন-বাক্যে ভেদ কভু হয় না
সাধনের পথে কা̐টা সদ্গুরু দেয় না ॥৫৪॥
guru-mahājana-vākye bheda kabhu haya nā
sādhanera pathe kāṅṭā sad-guru deya nā (54)
There is never any contradiction between the words of the spiritual master and the words of the mahājanas. A genuine spiritual master never places thorns on the path of sādhana.
অধিকার অবিচার রূপানুগ করে না
অনর্থ-অন্বিত দাসে রসশিক্ষা দেয় না ॥৫৫॥
adhikāra avicāra rūpānugā kare nā
anartha-anvita dāse rasa-śikṣā deya nā (55)
Rūpānugās never neglect to evaluate one’s spiritual qualifications. They never give instructions on rasa to a servant who is infested with anarthas.
ভাগবত পদ্য বলি’ কুব্যাখ্যা ত করে না
লোকসংগ্রহে তরে ক্রম-পথ ছাড়ে না ॥৫৬॥
bhāgavata padya bali’ ku-vyākhyā to’ kare nā
loka-saṁgrahera tare krama-patha chāḍe nā (56)
One should never chant the verses of the Bhāgavatam and give false interpretations. One should never reject the systematic path of devotion simply to collect a large number of followers.
না উঠিয়া বৃক্ষোপরি ফল ধরি’ টানে না
রূপানুগ ক্রম-পথ বিলোপ ত করে না ॥৫৭॥
nā uṭhiyā vākṣopari phala dhari’ ṭāne nā
rūpānugā krama-patha vilopa to’ kare nā (57)
One should not climb a tree, grab the fruits and pull them off by force. Rūpānugās never eliminate the systematic path of bhakti.
Those who are real rūpānugas never eleminate the systematic path of bhakti because they know that one cannot simply jump ahead and achieve the ultimate goal of life. One must go step by step.
Bhaktisiddhānta has used the word anartha-anvita. Anvita means infested! Not only do pseudo- gurus attempt to give rasa to persons who have anarthas, but they attempt to give rasa to those who are infested with anarthas – anartha-anvita. Factually speaking, a neophyte does not make progress in Kṛṣṇa consciousness under the guidance of a pseudo-guru, but rather such unfortunate neophytes increase their anarthas due to bad association — they become anartha-anvita.
To support the claim that even those who are infested with anarthas should hear rasa-līlā topics, the pseudo-section likes to quote the following verse:
vikrīḍitam vraja-vadhūbhir idam ca viṣṇoḥ
śraddhānvito ‘nuṣṛṇād atha varṇayed yaḥ
bhaktiṁ parāṁ bhagavati pratilabhya kāmaṁ
hṛd-rogam āśv-apahinoty-acireṇa dhīraḥ
“Anyone who faithfully hears or describes the Lord’s playful affairs with the young gopīs of Vṛndāvana will attain the Lord’s pure devotional service. Thus he will quickly become sober and conquer lust, the disease of the heart.” (Bhāg. 10.33.39)
However, the pseudo-devotees never care to mention that all ācāryas, when commenting on this verse, unflinchingly stress that first one must become free from anarthas before one can enter into the topics of rasa-līlā. Nor do the pseudo-devotees like to hear the advice of Prākṛta-rasa Śata-dūṣaṇī.
Deliberating upon the vikrīḍitam verse, Bhaktisiddhānta writes in his Anubhāṣya commentary to Caitanya-caritāmṛta, Antya-līlā 5.45 as follows:
“A person who hears or describes the rasa-līlā and other such pastimes as found in the Bhāgavatam, living them in his transcendental heart, then finds the material desires for sensual pleasure wane to nothingness. Because Kṛṣṇa’s pastimes are transcendental, one who hears or speaks about them enters into that transcendental domain where material qualities can no longer influence him. Even while in contact with matter, he is unaffected; his mind remains calm and steady. He is able to understand his own qualifications to serve Kṛṣṇa. No one should think, as do the prākṛta-sahajiyās, that an ordinary living entity will overcome lust by hearing and chanting these pastimes if he is filled with contaminations like lust and greed, if he avoids accumulating the appropriate knowledge (sambandha-jñāna) of the relationships between matter, the individual soul and the Supreme Lord, if he remains fixed in a subjective world centered on his own sensual pleasures, if his intelligence continues to be permeated with material conceptions, if he neglects all the purifying activities of devotional service in practice, and especially if he takes the spiritual love affairs of the Supreme Lord to have the same kinds of sensual motivations that he himself experiences. For this reason, Mahāprabhu emphasized the word ‘faith’ (śraddhānvita)in order to forestall such sahajiyā arguments.”
Real rūpānugas do not neglect the advice of previous ācāryas or mahājanas (great devotees who know the purport of devotional service). To do such brings about certain ruination of one’s spiritual life.
Simultaneously as one’s spiritual life is being reduced to ruin, the pseudo-devotees are gaining the inspiration to live in a fool’s paradice. The folly of their ways may only be realized when it is too late, when death comes.
The proper approach to higher topics in devotional service is summed up in the verse pujala-ragapatha, composed by Bhaktisiddhānta Sarasvatī.
pūjala rāga-patha gaurava bhaṅge
matala hari-jana viṣaya raṅge
“The servants of Lord Hari, who revel in satisfying His transcendental desires, worship the path of spontaneous devotional service (rāga-patha) in a mood of gaurava (awe and reverence). Our approach to rāga-patha is to stay a little safe distance and below.”
One is certainly free to do whatever one so desires in this material world for God has given the living entity his independence. But those who reject the mahājanas and the advice of previous ācāryas boldly display to us their ornaments of ignorance and audacity when they arrogantly declare, “We put our foot on that gaurava!” Such persons are thoroughly unfortunate.
অনর্থকে অর্থ বলি’ কুপথেতে লয় না
প্রাকৃত-সহজ-মত অপ্রাকৃত বলে না ॥৫৮॥
anarthake ‘artha’ bali’ ku-pathete laya nā
prākṛta-sahaja-mata aprākṛta bale nā (58)
One should not accept the erroneous path of considering anarthas to be useful. One should not consider the opinions of the prākṛta-sahajiyās as spiritual.
অনর্থ না গেলে শিষ্যে জাতরতি বলে না
অনর্থবিশিষ্ট শিষ্যে রসতত্ত্ব বলে না ॥৫৯॥
anartha nā gele śiṣye jāta-rati bale nā
anartha-viśiṣṭa śiṣye rasa-tattva bale nā (59)
When anarthas have not departed, it cannot be said that a disciple has attained rati. A disciple who is contaminated with anarthas should never be taught the science of rasa.
অশক্ত কোমলশ্রদ্ধে রসকথা বলে না
অনধিকারীরে রসে অধিকার দেয় না ॥৬০॥
aśakta komala-śraddhe rasa-kathā bale nā
anadhikārīre rase adhikāra deya nā (60)
One should not speak rasa-kathā to those whose faith is weak and immature. One should never try to impart the qualification for rasa unto those who are unqualified to receive it.
বৈধভক্তজনে কভু রাগানুগ জানে না
কোমলশ্রদ্ধকে কভু রসিক ত জানে না ॥৬১॥
vaidha-bhakta-jane kabhu rāgānugā jāne nā
komala-śraddhake kabhu rasika ta’ jāne nā (61)
Those on the platform of vaidhi-bhakti cannot understand anything about rāgānugā-bhakti. Those who have weak faith can never comprehend the rasikas.
The assembly of pseudo-devotees always struggles with the caution presented in Prākṛta-rasa Śata-dūṣaṇī, thinking that such cautionary instructions were for a previous generation and that such instructions are no more applicable or useful in the present Vaiṣṇava environment. They see such instructions as troublesome and thus reject them. However, their laziness to embrace the instructions of previous ācāryas constitutes a serious deviation from the principles of pure devotional service.
The basic difference between a pseudo-guru and a bona-fide ācārya is that a pseudo-guru is a gatecrasher and a bona-fide ācārya is a guardian of pure devotion.
One should know that Bhaktisiddhānta Sarasvatī was not alone in his opinions disqualifying the neophyte devotees from hearing about rasa. Ṭhākura Bhaktivinoda was also of similar opinions and expressed them in his writings. A few useful quotes from the Ṭhākura follow:
“One should not discuss topics of rasa with anyone except highly qualified persons on the same level of spiritual advancement.” (Caitanya-sikṣāmṛta 3.2)
“If I explain this topic in the assembly, it could be harmful for the unqualified devotees. Higher truths cannot be attained unless one is situated on a higher platform. Just as higher knowledge gradually arises in all scientific literature, likewise, confidential truths are attained in devotional literatures by proper qualification.” (Prema-pradīpa, Tenth Ray)
“Who is not qualified to thus taste the nectar of the transcendental rasa? As it is an offense to give the Holy Name to an unqualified person, so it must also be an offense to explain the rasa to an unqualified person.” (Jaiva-dharma ch.28)
The prākṛta-sahajiyās say that one can utilize their lust in serving Kṛṣṇa and to support their claims they sometimes give the example of Kubjā who lusted in her heart for Kṛṣṇa. However, the emphisis should be on ‘for Kṛṣṇa’ and not simply on ‘lust’. Kubjā’s lust was for Kṛṣṇa. Her lust is called kāma-prāyā, meaning a love that only resembles that of the gopīs. Śrīla Bhakti Pramoda Purī Mahārāja has commented on Kubjā’s lust as follows:
Kubjā and other devotees, who did not have the same degree of intense desire for Kṛṣṇa’s pleasure as the gopīs but similarly manifested erotic feelings for Kṛṣṇa, are said to possess kāma-prāyā-rati — a love which only resembles that of the gopīs. This conclusion is due to Kubjā’s (and other devotees in similar mood) high degree of desire for her own pleasure. The presence of such desire for personal enjoyment when near Kṛṣṇa indicates that the love is less pure. For this reason, it has been qualified as kāma-prāyā. Elsewhere, Kubjā’s love for Kṛṣṇa is said to be mundane (sādhāraṇi-rati), a far cry from the selfless love demonstrated by Rādhā and the gopīs. (The Art of Sādhana ch.14)
স্বল্পশ্রদ্ধজনে কভু জাতরতি মানে না
স্বল্পশ্রদ্ধজনে রস উপদেশ করে না ॥৬২॥
svalpa-śraddha-jane kabhu jāta-rati māne nā
svalpa-śraddha-jane rasa upadeśa kare nā (62)
Those people who have little faith can never be considered to be developing rati. Those that possess little faith should never be instructed on the topic of rasa.
জাতরতি প্রৌঢশ্রদ্ধসঙ্গ ত্যাগ করে না
কোমলশ্রদ্ধেরে কভু রস দিয়া সেবে না ॥৬৩॥
jāta-rati prauḍa-śraddha-saṅga tyāga kare nā
komala-śraddhere kabhu rasa diyā seve nā (63)
When rati is manifest, one never neglects the association of those devotees that possess great faith. If those with weak, immature faith are given rasa, they cannot serve it properly.
কৃষ্ণের সেবন লাগি’ জড়রসে মিশে না
রসোদয়ে কোন জীবে শিষ্যবুদ্ধি করে না ॥৬৪॥
kṛṣṇera sevana lāgi’ jaḍa-rase miśe nā
rasodaye kona jīve ‘śiṣya-buddhi’ kare nā (64)
One should never mix with mundane rasa for the purpose of serving Kṛṣṇa. When rasa has manifested, one can never have the attitude of having disciples.
রসিক-ভকতরাজ কভু শিষ্য করে না
রসিকজনের শিষ্য এই ভাব ছাড়ে না ॥৬৫॥
rasika-bhakata-rāja kabhu śiṣya kare nā
rasika-janera śiṣya ei bhāva chāḍe nā (65)
Those devotees, who are the kings amongst rasikas, never consider that they have disciples. The disciples of these rasikas never reject the mood of being the followers of these devotees.
সাধন ছাড়িলে ভাব উদয় ত হয় না
রাগানুগ জানিলেই সাধন ত ছাড়ে না ॥৬৬॥
sādhana chāḍile bhāva udaya ta’ haya nā
rāgānugā jānile-i sādhana ta’ chāḍe nā (66)
When sādhana is abandoned, bhāva will never manifest. Even rāgānugā devotees never renounce the practice of sādhana.
ভাব না হইলে কভু রসোদয় হয় না
আগে রসোদয় পরে রত্যুদয় হয় না ॥৬৭॥
bhāva nā haile kabhu rasodaya haya nā
āge rasodaya, pare ratyudaya haya nā (67)
Without the manifestation of bhāva, rasa will never appear. The manifestation of rasa can never transpire before the appearance of rati.
আগে রত্যুদয় পরে শ্রদ্ধোদয় হয় না
রসাভিষ্ট লভি’ পরে সাধন ত হয় না ॥৬৮॥
āge ratyudaya, pare śraddhodaya haya nā
rasābhiṣṭa labhi’ pare sādhana to’ haya nā (68)
One should not think that first rati manifests, then śraddhā develops afterwards. Once one attains the stage of being thoroughly immersed in rasa, then sādhana is not necessary.
সামগ্রীর অমিলনে স্থায়ীভাব হয় না
স্থায়ীভাব-ব্যতিরেকে রসে স্থিতি হয় না ॥৬৯॥
sāmagrīra amilane sthāyī-bhāva haya nā
sthāyi-bhāva-vyatireke rase sthiti haya nā (69)
Without the various elements of the process of devotional service (śraddhā, sādhu-saṅga, anartha-nivṛtti, niṣṭha, ruci etc.) one can never attain one’s eternal sthāyī-bhāva. Without sthāyī-bhāva one can never become situated in rasa.
A real rasika-guru never considers that he has disciples — while a pseudo-rasika-guru never thinks he has enough disciples. Thus the adage of ‘fishing in my neighbours pond’ is applicable here. Bogus persons preach, not to please Kṛṣṇa and serve the Vaiṣṇava community, but rather they preach to disturb everyone else’s faith and to establish themselves as all in all. This they do out of enviousness, a desire for revenge and a desire to be recognized as a great spiritual leader. The pseudo-rasikas measure success by their acquired number of followers and in their theoretical book knowledge of rāgānuga-bhakti. Because they do not serve an advanced rūpānuga they remain licking the jar of honey from the outside.
The defect of thinking oneself as an advanced devotee, or to declare oneself as a rasika, is in direct opposition to the mood of advanced souls. The pseudo-rasika declares, “I am a rasika!” — whereas the real rasika declares that he is ‘viśva-vaiṣṇava dāsa‘ (the servant of all the Vaiṣṇavas).
Sometimes neophyte devotees want to advance in Kṛṣṇa consciousness but they attempt to do so being unaware of the dangers ahead. If you are going to track a deer in the jungle, then you had better know what the footprints of a tiger look like! Similarly, there are impediments to advancement in spiritual life and only by the guidance of a bona-fide guru can one properly understand what those impediments are and how to avoid them. Therefore, the mandate is to follow closely in the footsteps of the mahājanas and previous ācāryas (mahājano yena gataḥ sa panthāḥ).
ভোগে মন জড়ে শ্রদ্ধা চিৎ প্রকাশ করে না
নামে শ্রদ্ধা না হইলে জড়বুদ্ধি ছাড়ে না ॥৭০॥
bhoge mana, jaḍe śraddhā cit prakāśa kare nā
name śraddhā nā haile jaḍa-buddhi chāḍe nā (70)
Those who have mundane faith and whose minds are immersed in material enjoyment can never manifest spiritual consciousness. Materialistic consciousness can never be discarded without faith in the Holy Name.
জড়বুদ্ধি না ছাড়িলে নাম কৃপা করে না
নাম কৃপা না করিলে লীলা শুনা য়ায় না ॥৭১॥
jaḍa-buddhi nā chāḍile nāma kṛpā kare nā
nāma kṛpā nā karile līlā śunā jāya nā (71)
Those who do not reject their mundane mentality can never attain the mercy of the Holy Name. If one does not attain the mercy of the Holy Name, one should never listen to Kṛṣṇa’s confidential pastimes.
নামকে জানিলে জড় কাম দূর হয় না
রূপকে মানিলে জড় কাম দূর হয় না ॥৭২॥
nāmake jānile jaḍa, kāma dūra haya nā
rūpake mānile jaḍa, kāma dūra haya nā (72)
One that considers the Holy Name to be mundane can never vanquish lust. One who considers the form of Kṛṣṇa to be material can never become free from lust.
গুণকে বুঝিলে জড় কাম দূর হয় না
লীলাকে পূরিলে জড়ে কাম দূর হয় না ॥৭৩॥
guṇake bujhile jaḍa, kāma dūra haya nā
līlāke purile jaḍe, kāma dūra haya nā (73)
One that considers the qualities of Kṛṣṇa to be mundane can never become free from lust. One who considers the pastimes of Kṛṣṇa to be mundane can never eliminate lust.
নামে জড়-ব্যবধানে রূপোদয় হয় না
নামে জড়-ব্যবধানে গুণোদয় হয় না
জড়ভোগ-ব্যবধানে লীলোদয় হয় না ॥৭৪॥
nāme jaḍa-vyavadhāne rūpodaya haya nā
nāme jaḍa-vyavadhāne guṇodaya haya nā
jaḍa-bhoga-vyavadhāne līlodaya haya nā (74)
The divine form of Śrī Kṛṣṇa can never manifest while chanting the Holy Name if one is obstructed by mundane perceptions. If one is obstructed by mundane misconceptions, then Kṛṣṇa’s divine qualities can never be manifest while chanting the Holy Name. The Lord’s pastimes do not arise when they are covered by material enjoyment.
It is ironic to think that lust – that which has bound the living entity in material bondage for millions of births – can easily be eliminated with little or no endeavor. One can conquer lust by proper association and following the regulative principles of vaidhi-bhakti but to think that one can do so by avaoiding such is totally rejected again and again by Prākṛta-rasa Śata-dūṣaṇī.
Without the mercy of the Holy Name of Kṛṣṇa one cannot enter into a proper understanding of the pastimes of the Supreme Lord in Vraja. One who considers that the Holy Name is material, or that Kṛṣṇa’s pastimes are material, or that mundane pastimes are the same as transcendental love pastimes is the greatest fool.
With regard to lust and love (prema), Ṭhākura Bhaktivinoda says the following.
kāme preme dekho bhāi, lakṣaṇete bheda nāi,
tabu kāma ‘prema’ nāhi haya,
tumi ta’ barile kāma, mithyā tāhe ‘prema’-nāma
āropile kise śubha haya
keno mana, kāmere nācāo prema prāya
carma-māṁsa-maya kāma, jaḍa-sukha abirāma,
jaḍa-viṣayete sadā dhāya
“Please look, O brother – the symptoms of lust and love may appear similar. However, lust is never love. You have made the error of considering lust to be love and by mistaking one thing for the another, you will never attain auspiciousness. Lust deals with flesh and blood, but love is the highest stage of divine existence.” (Kalyāṇa-kalpataru 18-19)
অপরাধ-ব্যবধানে রসলাভ হয় না
অপরাধ-ব্যবধানে নাম কভু হয় না ॥৭৫॥
aparādha-vyavadhāne rasa-lābha haya nā
aparādha-vyavadhāne nāma kabhu haya nā (75)
When there is an obstruction due to offenses, one can never attain rasa. Due to the intervention of offenses, one can never experience the Holy Name.
ব্যবহিত লীলাগানে কাম দূর হয় না
অপরাধ-ব্যবধানে সিদ্ধদেহ পায় না ॥৭৬॥
vyavahita līlā-gāne kāma dūra haya nā
aparādha-vyavadhāne siddha-deha pāya nā (76)
One who is distanced by offenses may sing about the Lord’s pastimes, but this will never eliminate lust. Due to the obstruction caused by offenses, one’s siddha-deha (eternal spiritual form) will never be revealed.
সেবোপকরণ কর্ণে না শুনিলে হয় না
জড়োপকরণ দেহে লীলা শোনা য়ায় না ॥৭৭॥
sevopakaraṇa karṇe nā śunile haya nā
jaḍopakaraṇa dehe līlā śonā jaya nā (77)
When one does not hear about the details that constitute devotional service, then one cannot execute it properly. When one is engrossed in worldly information pertaining to the material body, one can never hear the Lord’s divine pastimes.
সেবায় উন্মুখ হলে জড়কথা হয় না
নতুবা চিন্ময়কথা কভু শ্রুত হয় না ॥৭৮॥
sevāya unmūkha ha’le jaḍa-kathā haya nā
natuvā cin-maya kathā kabhu śruta haya nā (78)
One who is eager to perform devotional service can never engage in mundane talks. Otherwise one who is not eager to perform devotional service should never hear about spiritual subjects.
One should not think that Bhaktisiddhānta Sarasvatī and his representatives are the enemies of the devotees — on the contrary, they are the well-wishers of all Vaiṣṇavas. Pure devotional service of Śrī Śrī Rādhā-Kṛṣṇa (rūpānuga-sevā) gives one the greatest of all opportunities, namely to realize one’s eternal spiritual identity (siddha-deha) and to engage in eternal devotional service to the Divine Couple in Vraja. However, aparādha can stand in the way of one’s final attainment for as long as offenses continue. To save the living entities from doing harm to themselves or from doing harm to others, Bhaktisiddhānta Sarasvatī has given a strong condemnation of material rasa in the above verses. One should consider these verses, not as an admonishment coming from the unfriendly quarter, but as the advice given by a dearmost friend and guardian.
Śrī Caitanya Mahāprabhu has recommended Śrīmad Bhāgavatam as being the nigama-kalpa-taror galitaṁ phalaṁ (the fruit of Vedic knowledge), and such is the basis of approaching Kṛṣṇa in His highest manifestation — Vraja Kṛṣṇa, standing by the side of Śrīmatī Rādhārāṇī and surrounded by multitudes of devotees embued with wonderful love of God. At its close the Bhāgavatam gives its final recommendation to one and all that wish to achieve life’s ultimate goal as follows:
nāma-saṅkīrtanam yasya sarva-pāpa praṇāśanaṁ
praṇāmo duḥkha-śamanas taṁ namāmi hariṁ param
“I offer my respects unto Śrī Hari, the congregational chanting of whose Holy Names destroys all sins, and the offering of obeisance unto whom relieves all material suffering.” (Bhag.12.13.23)
In the book, The Golden Volcano of Divine Love, Śrīla B.R. Śrīdhara Mahārāja comments as follows:
“Uttering this verse, the Śrīmad Bhāgavatam stops; that great treatise becomes silent. The last word in the Bhāgavatam is nāma-saṅkīrtana. The Bhāgavatam has given such great importance to chanting of the Holy Name of Kṛṣṇa, and Śrī Caitanya Mahāprabhu developed it from there. The last publication of the compiler of Vedic literatures, Śrīla Vyāsadeva, took theism to that stage, and gave it to the public announcing, “Chant the Name of Kṛṣṇa! Do this; nothing more is necessary Take this!” This is the very conclusion of Śrīmad Bhāgavatam, the greatest spiritual gift of Vyāsadeva: Chant the Holy Name of Kṛṣṇa and begin your life in this dark age with the most broad and wide theistic conception.”
Those who accept the advices found here in Prākṛta-rasa Śata-dūṣaṇī, will surely be successful in the matter of pure devotional service by the grace of Śrī Bhaktisiddhānta Sarasvatī and the bhāgavata-paramparā.