1.1.

1
अखिल-रसामृत-मूर्तिः प्रसृमर-रुचि-रुद्ध-तारका-पालिः |
कलित-श्यामा-ललितो राधा-प्रेयान् विधुर् जयति ||
akhila-rasāmṛta-mūrtiḥ prasṛmara-ruci-ruddha-tārakā-pāliḥ |
kalita-śyāmā-lalito rādhā-preyān vidhur jayati || 1.1.1 ||

TRANSLATION
“Kṛṣṇa, the destroyer of all sin and the bestower of all bliss, the
very form of the highest bliss, filled with all rasas, excels all
others in glory. He brings Tārakā and Pālikā under His control by
the diffusion of His beauty; He accepts Śyāmalā and Lālitā as His
equals; and gives pleasure to Rādhā with His excellent qualities.”

1.1.2
हृदि यस्य प्रेरणया प्रवर्तितोऽहं वराक-रुपोऽपि ।
तस्य हरेः पद-कमलं वन्दे चैतन्य-दे वस्य ||
hṛdi yasya preraṇayā pravartito 'haṃ varāka-rūpo 'pi |
tasya hareḥ pada-kamalaṃ vande caitanya-devasya || 1.1.2
||
 TRANSLATION
“I offer my respects unto the lotus feet of the Supreme
Personality of Godhead, Lord Śrī Caitanya Mahāprabhu. Though I
am a vile person by nature, I have undertaken this work by His
inspiration within my heart.”

1.1.11
अन्याभिलाषिता-शून्यं ज्ञान- कर्मादि-अनावृतम् |
आनुकूल्येन कृष्णानुशीलनं भक्तिर् उत्तमा ||
anyābhilāṣitā-śūnyaṃ jñāna-karmādy-anāvṛtam |
ānukūlyena kṛṣṇānuśīlanaṃ bhaktir uttamā || 1.1.11 ||

TRANSLATION
“The highest bhakti is defined as continuous service or emotions
directed towards Kṛṣṇa, His expansion forms or others related to
Him, with a pleasing attitude towards Kṛṣṇa. It should be devoid
of desires other than the desire to please the Lord, and
unobstructed by impersonal j_āna, the materialistic rituals of
karma or other unfavorable acts.”

1.1.12
यथा श्री-नारद-पञ्चरात्रे—
सर्वोपाधि-विनिर्मुक्तं तत्-परत्वेन निर्मलम् |
हृषीकेण हृषीकेश-सेवनं भक्तिर् उच्यते ||
yathā śrī-nārada-pañcarātre— sarvopādhi-vinirmuktaṃ
tat-paratvena nirmalam |
hṛṣīkeṇa hṛṣīkeśa-sevanaṃ bhaktir ucyate || 1.1.12 ||

TRANSLATION
Thus, the Nārada-pa_ñcarātra says: “Bhakti is defined as service
to the Lord using the senses. It should be done with the intention
of pleasing the Lord, free from other desires, and unobstructed by
other processes.”

1.1.35
साधनौघैर् अनासङ्गै र् अलभ्या सुचिराद् अपि |
हरिणा चाश्वदे येति द्विधा सा स्यात् सुदुर्लभा ||
sādhanaughair anāsangair alabhyā sucirād api |
hariṇā cāśvadeyeti dvidhā sā syāt sudurlabhā || 1.1.35 ||

TRANSLATION
“Bhakti is rarely attained. Bhakti is difficult to attain in two ways:
if undertaken in great quantity but without attachment (āsakti),
bhakti cannot attained even after a long time; and even if
practiced with attachment, Kṛṣṇa does not give bhakti to the
practitioner immediately.”

1.2.2
तत्र साधन-भक्तिः -
कृति-साध्या भवेत् साध्य-भावा सा साधनाभिधा |
नित्य-सिद्धस्य भावस्य प्राकट्यं हृदि साध्यता ||
tatra sādhana-bhaktiḥ -
kṛti-sādhyā bhavet sādhya-bhāvā sā sādhanābhidhā |
nitya-siddhasya bhāvasya prākaṭyaṃ hṛdi sādhyatā || 1.2.2 ||

TRANSLATION
“Now we will define sādhana-bhakti: Action of the senses that
produces the state of bhāva is called sādhana-bhakti. The state of
bhāva-bhakti that is attained (sādhyata) is an eternal sthāyi-bhāva
which is not created, but simply manifests within the soul by the
spiritual energy of the Lord.”
 1.2.17
तत्र उत्तमः—
शास्त्रे युक्तौ च निपुणः सर्वथा दृढ़-निश्चयः |
प्रौढ़-श्रद्धोऽधिकारी यः स भक्ताव् उत्तमो मतः ||
tatra uttamaḥ—
śāstre yuktau ca nipuṇaḥ sarvathā dṛḍha-niścayaḥ |
prauḍha-śraddho 'dhikārī yaḥ sa bhaktāv uttamo mataḥ ||
1.2.17 ||

TRANSLATION
“The uttamādhikārī is defined as follows: The person who is
skillful in scripture and logic, completely firm in his belief, with
deep faith, is considered qualified as uttama in vaidhī- bhakti.”

1.2.18
तत्र मध्यमः—
यः शास्त्रादिष्व् अनिपुणः श्रद्धावान् स तु मध्यमः ||
tatra madhyamaḥ— yaḥ śāstrādiṣv anipuṇaḥ śraddhāvān sa
tu madhyamaḥ || 1.2.18 ||

TRANSLATION
“The madhyamādhikārī is defined as follows: The person who is
not fully conversant with the scriptures like the uttamādhikārī, but
has firm conviction in them, is known as madhyamādhikārī.”

1.2.19
तत्र कनिष्ठः—
यो भवेत् कोमल-श्रद्धः स कनिष्ठो निगद्यते ||
tatra kaniṣṭhaḥ— yo bhavet komala-śraddhaḥ sa kaniṣṭho
nigadyate || 1.2.19 ||
 TRANSLATION
“The definition of the kaniṣṭhādhikārī is as follows: He who has
weak faith because of even less knowledge of the scriptures than
the madhyamādhikārī is called the kaniṣṭha.”

1.2.22
भुक्ति-मुक्ति-स्पृहा यावत् पिशाची हृदि वर्तते |
तावद् भक्ति-सुखस्यात्र कथम् अभ्युदयो भवेत् ||
bhukti-mukti-spṛhā yāvat piśācī hṛdi vartate |
tāvad bhakti-sukhasyātra katham abhyudayo bhavet || 1.2.22
||

TRANSLATION
“How can the happiness of bhakti arise in the heart when the
witch of desire for enjoyment and liberation remains there?”

1.2.59
सिद्धान्ततस् तु अभेदेऽपि श्रीश-कृष्ण-स्वरूपयोः |
रसेनोत्कृष्यते कृष्ण-रूपम् एषा रस-स्थितिः ||
siddhāntatas tv abhede 'pi śrīśa-kṛṣṇa-svarūpayoḥ |
rasenotkṛṣyate kṛṣṇa-rūpam eṣā rasa-sthitiḥ || 1.2.59 ||

TRANSLATION
“Though the forms of Viṣṇu and Kṛṣṇa are nondifferent according
to the statements of scripture, Kṛṣṇa’s form is shown to be
superior because of His rasas, which are endowed with the
highest kind of prema. The very nature of His rasas shows
Kṛṣṇa’s form to be superior.”

1.1.17
क्लेश्-घ्नी शुभदा मोक्ष-लघुता-कृत् सुदुर्लभा |
सान्द्रानन्द-विशेषात्मा श्री-कृष्ण आकर्षिणी च सा ||
kleś-ghnī śubhadā mokṣa-laghutā-kṛt sudurlabhā |
sāndrānanda-viśeṣātmā śrī-kṛṣṇa ākarṣiṇī ca sā || 1.1.17 ||

TRANSLATION
Srila Rupa Gosvami states that there are six characteristics of
pure devotional service, which are as follows:
(1) Pure devotional service brings immediate relief from all kinds
of material distress.
(2) Pure devotional service is the beginning of all
auspiciousness.
(3) Pure devotional service automatically puts one in
transcendental pleasure.
(4) Pure devotional service is rarely achieved.
(5) Those in pure devotional service deride even the conception
of liberation.
(6) Pure devotional service is the only means to attract Krsna.

1.1.23
पद्म-पुराणे च –
अप्रारब्ध-फलं पापं कूटं बीजं फलोन्मुखम् |
क्रमेणैव प्रलीयेत विष्णु-भक्ति-रतात्मनाम् ||
padma-purāṇe ca –
aprārabdha-phalaṃ pāpaṃ kūṭaṃ bījaṃ phalonmukham |
krameṇaiva pralīyeta viṣṇu-bhakti-ratātmanām || 1.1.23 ||

TRANSLATION
It is stated in the Padma Purana that there are four kinds of
effects due to sinful activities, which are listed as follows:
(1) the effect which is not yet fructified,
(2) the effect which is lying as seed,
(3) the effect which is already mature and
(4) the effect which is almost mature.
It is also stated that all these four effects become immediately
vanquished for those who surrender unto the Supreme
Personality of Godhead, Visnu, and become engaged in His
devotional service in full Krsna consciousness.

हरे कृष्ण हरे कृष्ण कृष्ण कृष्ण हरे हरे।