Atraiva Vraja Bhavanam lyrics

atraiva vraja-bhāvānāṁ śreṣṭhyam uktam aśeṣataḥ mathurā-dvārakā-bhāvās teṣāṁ puṣṭikarā matāḥ

atraiva vraja-bhavanam sresthyam uktam asesatah mathura-dvaraka-bhavas tesam pustikara matah

अत्रैव व्रजभावानां श्रेष्ठ्यम उक्तम अशेषतः मथुराद्वारकाभावास तेषां पुष्टिकरा मताः

In this book the moods of Vraja have already been elaborately described. The moods of Mathura and Dvaraka nourish the moods of Vraja.

yad-bhāva-saṅgato jīvaś cāmṛtatvāya kalpate jīvasya maṅgalārthāya vraja-bhāvo vivicyate

yad-bhava-sangato jivas camrtatvaya kalpate jivasya mangalarthaya vraja-bhavo vivicyate

यद्भावसङ्गतो जीवश चामृतत्वाय कल्पते जीवस्य मङ्गलार्थाय व्रजभावो विविच्यते

I will now discuss the moods of Vraja for the auspiciousness of the living entities. By remaining attached to the moods of Vraja, the living entities achieve eternal life.

anvaya-vyatirekābhyāṁ vivicyo'yaṁ mayādhunā anvayāt pañca sambandhāḥ śānta-dāsyādayaś ca ye

anvaya-vyatirekabhyam vivicyo'yam mayadhuna anvayat panca sambandhah santa-dasyadayas ca ye

अन्वयव्यतिरेकाभ्यां विविच्योऽयं मयाधुना अन्वयात पञ्च सम्बन्धाः शान्तदास्यादयश च ये

These moods of Vraja will now be directly and indirectly considered. Through direct consideration, shanta, dasya, sakhya, vatsalya, and madhurya are found.

kecit tu vraja-rājasya dāsa-bhāgavatāḥ sadā apare sakhya-bhāvāḍhyāḥ śrīdāma-subalāadayaḥ

kecit tu vraja-rajasya dasa-bhagavatah sada apare sakhya-bhavadhyah sridama-subalaadayah

केचित तु व्रजराजस्य दासभागवताः सदा अपरे सख्यभावाढ्याः श्रीदामसुबलाअदयः

Some attain the service of the King of Vraja, and the devotees such as Sridama and Subala serve the Lord in the mood of friendship.

yaśodā-rohiṇī-nandāḥ vātsalya-bhāva-saṁsthitāḥ rādhādyāḥ kānta-bhāve tu vartante rāsa-maṇḍale

yasoda-rohini-nandah vatsalya-bhava-samsthitah radhadyah kanta-bhave tu vartante rasa-mandale

यशोदारोहिणीनन्दाः वात्सल्यभावसंस्थिताः राधाद्याः कान्तभावे तु वर्तन्ते रासमण्डले

Yashoda, Rohini, and Nanda are the examples of parental love, and gopis such as Sri Radhika are present in the rasa-mandala in the conjugal mood.

vṛndāvanaṁ vinā nāsti śuddha-sambandha-bhāvakaḥ ato vai śuddha-jīvānāṁ ramye vṛndāvane ratiḥ

vrndavanam vina nasti suddha-sambandha-bhavakah ato vai suddha-jivanam ramye vrndavane ratih

वृन्दावनं विना नास्ति शुद्धसम्बन्धभावकः अतो वै शुद्धजीवानां रम्ये वृन्दावने रतिः

Pure relationships and their respective moods are found only in Vrndavana. That is why pure living entities have a natural attraction for Vrndavana-dhama.

tatraiva kānta-bhāvasya śreṣṭhatā śāstra-sammatā jīvasya nitya-dharmo'yaṁ bhagavad-bhogyatā matā

tatraiva kanta-bhavasya sresthata sastra-sammata jivasya nitya-dharmo'yam bhagavad-bhogyata mata

तत्रैव कान्तभावस्य श्रेष्ठता शास्त्रसम्मता जीवस्य नित्यधर्मोऽयं भगवद्भोग्यता मता

All scriptures agree that the conjugal mood of Vrndavana is the topmost, because the Lord' nature as the enjoyer and the living entities' nature as the enjoyed are purely found therein.

na tatra kuṇṭhatā kācit vartate jīvakṛṣṇayoḥ akhaṇḍa-paramānandaḥ sadā syāt prīti-rūpa-dhṛk

na tatra kunthata kacit vartate jivakrsnayoh akhanda-paramanandah sada syat priti-rupa-dhrk

न तत्र कुण्ठता काचित वर्तते जीवकृष्णयोः अखण्डपरमानन्दः सदा स्यात प्रीतिरूपधृक

In Vaikuntha, there is no anxiety between Krsna and the living entities, as both are situated in their eternal constitutional positions. Perpetual supreme happiness in the form of love is eternally present there.

sambhoga-sukha-puṣṭy-arthaṁ vipralambho'pi sammataḥ mathurā-dvārakā-cintā vraja-bhāva-vivardhinī

sambhoga-sukha-pusty-artham vipralambho'pi sammatah mathura-dvaraka-cinta vraja-bhava-vivardhini

सम्भोगसुखपुष्ट्यर्थं विप्रलम्भोऽपि सम्मतः मथुराद्वारकाचिन्ता व्रजभावविवर्धिनी

The ultimate goal of vraja-rasa is the happiness of enjoyment between Krsna and the living entities. The mood of separation, in the form of purva-raga, mana, prema-vaicittya, and pravasa, is extremely essential in nourishing this happiness. This becomes perfected by contemplation on Mathura and Dvaraka. Therefore the moods of Mathura and Dvaraka nourish the moods of Vraja, as previously described.

prapañca-baddha-jīvānāṁ vaidha-dharmāśrayāt purā adhunā kṛṣṇa-samprāptau pārakīya-rasāśrayaḥ

prapanca-baddha-jivanam vaidha-dharmasrayat pura adhuna krsna-sampraptau parakiya-rasasrayah

प्रपञ्चबद्धजीवानां वैधधर्माश्रयात पुरा अधुना कृष्णसम्प्राप्तौ पारकीयरसाश्रयः

According to their qualification, the conditioned living entities first take shelter of regulative devotional service. Later, when attachment awakens, the mood of Vraja awakens. When one externally follows the regulative process of devotional service and internally takes shelter of attachment to Krsna, then the relationship between Krsna and the devotee known as parakiya-rasa, or paramour love, is appreciated. Just as a married woman becomes overwhelmed by the beauty of another man and secretly becomes attached to him while externally respecting her own husband, similarly the lovers of Krsna take shelter of parakiya-rasa by internally cultivating attachment while externally following the regulative principles and respecting the Lord and protector of those principles. This science is very important for persons in the conjugal rasa. The uttama-adhikaris can never give this up even if they are criticized by the madhyama-adhikaris. This book is not meant for the kanistha-adhikaris, therefore the regulative principles are not being elaborated herein. One will have to study these regulative principles from books like Hari-bhakti-vilasa. The main purport of the regulative principles is that when the conditioned living entities' constitutional duties are almost dormant, or pervertedly reflected as attachment for material objects, then whatever the learned doctors prescribe in order to cure the disease are called regulative principles. While wandering in the material world, a great personality is able to arouse his dormant attachment by certain activities. He bestows his mercy on the living entities by establishing those activities as a form of spiritual practice. The prescriptions given by those great personalities must be followed by the kanistha-adhikaris as though they were scriptural injunctions. The sages who establish these prescriptions are all uttama-adhikaris and swanlike personalities. Those persons who cannot awaken attachment by their own efforts have no alternative other than following these prescriptions. In the Srimad Bhagavatam those prescriptions are classified into nine divisions, beginning with hearing and chanting. Those prescriptions have been further discussed in Bhakti-rasamrita-sindhu as sixty-four limbs. The conclusion is that those whose natural attachment is practically dormant are eligible for vidhi-marga, the path of regulative principles; but as soon as attachment is awakened, the path of regulative principles becomes secondary. Those regulative principles that are followed in order to awaken one's attachment while cultivating Krsna consciousness should be followed with gratefulness long after attachment is awakened, so that people can follow that example. In any case, swanlike mahatmas reserve the right of either following or giving up the regulative principles.

śrī-gopī-bhāvam āśritya mañjarī-sevanaṁ tadā sakhīnāṁ saṅgatis tasmāt tasmād rādhā-padāśrayaḥ

sri-gopi-bhavam asritya manjari-sevanam tada sakhinam sangatis tasmat tasmad radha-padasrayah

श्रीगोपीभावम आश्रित्य मञ्जरीसेवनं तदा सखीनां सङ्गतिस तस्मात तस्माद राधापदाश्रयः

In the upasana-kanda, or Vedic division on worship, attachment is divided into three categories, pure attachment, attachment in the mood of Vaikuntha, and attachment based on material examples of spiritual relationships. Pure attachment, or mahabhava, is the property of Radhika, who is half of Krsna's form. Similar but slightly different to mahabhava are the eight pure symptoms of transcendental ecstatic love, personified by the eight sakhis. Similar to the mood of the sakhis (please see the commentary on 7.2) are attachments based on material examples of spiritual relationships, personified by the manjaris. The worshiper should first take shelter of a manjari who has a nature similar to his own. Later he should take shelter of the sakhi who is worshiped by that manjari. By the mercy of that sakhi, one will attain the shelter of the lotus feet of Sri Radhika. The positions of a worshiper, a manjari, a sakhi, and Srimati Radhika in the circle of the rasa dance are similar to an asteroid, a planet, the sun, and Dhruvaloka of the material world.

tatraiva bhāva-bāhulyān mahābhāvo bhaved dhruvam tatraiva kṛṣṇa-sambhogaḥ sarvānanda-pradāyakaḥ

tatraiva bhava-bahulyan mahabhavo bhaved dhruvam tatraiva krsna-sambhogah sarvananda-pradayakah

तत्रैव भावबाहुल्यान महाभावो भवेद ध्रुवम तत्रैव कृष्णसम्भोगः सर्वानन्दप्रदायकः

When the living entities approach mahabhava by gradual advancement of their loving emotions, then enjoyment with Krsna, which bestows unlimited bliss, is easily attained.

etasyāṁ vraja-bhāvānāṁ sampattau pratibandhakāḥ aṣṭādaśa-vidhāḥ santi śatravaḥ prīti-dūṣakāḥ

etasyam vraja-bhavanam sampattau pratibandhakah astadasa-vidhah santi satravah priti-dusakah

एतस्यां व्रजभावानां सम्पत्तौ प्रतिबन्धकाः अष्टादशविधाः सन्ति शत्रवः प्रीतिदूषकाः

There are eighteen obstacles that pollute one's ecstatic love in the wonderful mood of Vraja. Contemplating the names of these obstacles is the indirect consideration of the mood of Vraja.

ādau duṣṭa-guru-prāptiḥ pūtanā stanya-dāyinī vātyā-rūpa-kutarkas tu tṛṇāvarta itīritaḥ

adau dusta-guru-praptih putana stanya-dayini vatya-rupa-kutarkas tu trnavarta itiritah

आदौ दुष्टगुरुप्राप्तिः पूतना स्तन्यदायिनी वात्यारूपकुतर्कस तु तृणावर्त इतीरितः

Persons who are on the path of attachment should avoid the first obstacle, accepting a bogus guru, by discussing Putana's arrival in Vraja in the guise of a nurse [see Appendix A]. There are two types of gurus, antaranga, or internal, and bahiranga, or external. The living entity who is situated in samadhi is his own antaranga guru69. One who accepts argument as his guru and who learns the process of worship from such a guru is said to have accepted the shelter of a bogus guru. When argument poses as nourishment for the living entities' constitutional duties, this may be compared with Putana's falsely posing as a nurse. Worshipers on the path of attachment must immerse all arguments in spiritual subjects and take shelter of samadhi. The external guru is he from whom the science of worship is learned. One who knows the proper path of attachment and who instructs his disciples according to their qualification is a sad-guru, or eternal guru. One who does not know the path of attachment yet instructs others in this path or who knows that path and instructs his disciples without considering their qualification is a bogus guru and must be given up. The second obstacle is false arguments. It is difficult for one's ecstatic emotion to be awakened until Trnavarta, in the form of a whirlwind, is killed in Vraja. In the form of Trnavarta, the arguments of philosophers, Buddhists, and logicians are all obstacles to the ecstatic emotion of Vraja.

tṛtīye bhāra-vāhitvaṁ śakaṭaṁ buddhi-mardakam caturthe bāla-doṣāṇāṁ svarūpo vatsa-rūpa-dhṛk

trtiye bhara-vahitvam sakatam buddhi-mardakam caturthe bala-dosanam svarupo vatsa-rupa-dhrk

तृतीये भारवाहित्वं शकटं बुद्धिमर्दकम चतुर्थे बालदोषाणां स्वरूपो वत्सरूपधृक

Those who do not understand the purpose of the regulative principles but simply carry the burden of following them out of formality are unable to develop attachment. When one destroys Sakata, who personifies carrying the burden of the regulative principles, the third obstacle is overcome. Bogus gurus who did not consider their disciples' qualification for the path of attachment and thus instructed many Sakata-like people to accept service in the mood of manjaris and sakhis committed offenses in the form of disrespecting confidential subject matters and fell down. Those who worship according to such instructions also gradually fall away from spiritual life, because they do not attain the symptoms of deep attachment for those topics. Yet they may still be delivered by the association of devotees and proper instructions. This is called breaking Sakata. The living entities are sober by nature, but when they are disturbed due to possessing a body made of blood and flesh it is called bala-dosa, or juvenile offenses. This is the fourth obstacle, in the form of Vatsasura [see Appendix B].

pañcame dharma-kāpaṭyaṁ nāmāparādha-rūpakam baka-rūpī mahā-dhūrto vaiṣṇavānāṁ virodhakaḥ

pancame dharma-kapatyam namaparadha-rupakam baka-rupi maha-dhurto vaisnavanam virodhakah

पञ्चमे धर्मकापट्यं नामापराधरूपकम बकरूपी महाधूर्तो वैष्णवानां विरोधकः

The most clever Bakasura, who is the personification of cheating religion, is the fifth obstacle for Vaisnavas. This is called namaparadha, offenses against the holy name of the Lord. Those who do not understand their qualification but accept the instruction of a bogus guru and engage in the process of worship meant for exalted devotees are cheated asslike people. And those who have understood their ineligibility yet with a goal to accumulate money and prestige still follow the process of worship meant for exalted devotees are called cheaters. Until this cheating in the name of religion is destroyed, one's attachment will not awaken. Such people deceive the entire world by making a show of sectarian formalities and pseudo-renunciation.

dāmbhikānāṁ na sā prītiḥ kṛṣṇe vraja-nivāsini tatraiva sampradāyānāṁ bāhya-liṅga-samādarāt

dambhikanam na sa pritih krsne vraja-nivasini tatraiva sampradayanam bahya-linga-samadarat

दाम्भिकानां न सा प्रीतिः कृष्णे व्रजनिवासिनि तत्रैव सम्प्रदायानां बाह्यलिङ्गसमादरात

Those who see and respect such proud people's show of external formalities cannot attain love for Krsna and are like thorns in the side of the world. It is to be understood here that one should not disrespect a swanlike person just because he has accepted external formalities that are generally considered detestable. It is the eternal duty of Vaisnavas to develop the symptoms of love by associating with and serving devotees, while remaining indifferent to external formalities.

nṛśaṁsatvaṁ pracaṇḍatvam aghāsura-svarūpakam ṣaṣṭhāparādha-rūpo'yaṁ vartate pratibandhakaḥ

nrsamsatvam pracandatvam aghasura-svarupakam sasthaparadha-rupo'yam vartate pratibandhakah

नृशंसत्वं प्रचण्डत्वम अघासुरस्वरूपकम षष्ठापराधरूपोऽयं वर्तते प्रतिबन्धकः

Aghasura, the personification of intolerance and cruelty, is the sixth obstacle. Due to a lack of compassion for the living entities there is a possibility that one's attachment will gradual diminish, because compassion cannot remain separated from attachment. The basis of compassion for the living entities and devotion to Krsna is the same.

bahu-śāstra-vicāreṇa yan moho vartate satām sa eva saptamo lakṣyo brahmaṇo mohane kila

bahu-sastra-vicarena yan moho vartate satam sa eva saptamo laksyo brahmano mohane kila

बहुशास्त्रविचारेण यन मोहो वर्तते सताम स एव सप्तमो लक्ष्यो ब्रह्मणो मोहने किल

If one intensely absorbs his mind in various arguments, opinions, and their respective literatures, then all realizations attained through samadhi are practically lost. This is called illusion based on the flowery words of the Vedas. Being overwhelmed with this illusion, Brahma doubted the supremacy of Krsna. The Vaisnavas should regard this illusion as the seventh obstacle.

dhenukaḥ sthūla-buddhiḥ syād gardabhas tāla-rodhakaḥ aṣṭame lakṣyate doṣaḥ sampradāye satāṁ mahān

dhenukah sthula-buddhih syad gardabhas tala-rodhakah astame laksyate dosah sampradaye satam mahan

धेनुकः स्थूलबुद्धिः स्याद गर्दभस तालरोधकः अष्टमे लक्ष्यते दोषः सम्प्रदाये सतां महान

Subtle discrimination is extremely important for Vaisnavas. Those who invent social distinctions and preach the unbreakable principles of Vaishnavism while breaking them to suit their needs are said to possess gross discrimination. This gross discrimination takes the form of the ass Dhenuka. The ass cannot eat the sweet palm tree fruits, and he opposes others' attempts to eat them. The purport is that the previous acaryas of the authorized sampradayas have written many spiritual literatures, which people with gross discrimination neither understand nor allow others to see. Asslike devotees who are simply interested in the regulative principles and under the control of gross discrimination are unable to attain a higher platform. Vaisnava principles are so unlimitedly exalted that those who simply remain entangled in the regulative process without endeavoring to understand the science of attachment are comparable to ordinary fruitive workers. Therefore, until the ass Dhenukasura is killed, one cannot advance in the science of Vaishnavism.

indriyāṇi bhajanty eke tyaktvā vaidha-vidhiṁ śubham navame vṛṣabhās te'pi naśyante kṛṣṇa-tejasā

indriyani bhajanty eke tyaktva vaidha-vidhim subham navame vrsabhas te'pi nasyante krsna-tejasa

इन्द्रियाणि भजन्त्य एके त्यक्त्वा वैधविधिं शुभम नवमे वृषभास तेऽपि नश्यन्ते कृष्णतेजसा

Many weak-hearted people give up the path of regulative principles and enter the path of attachment. When they are unable to realize the souls' spiritual attachment, they behave like Vrishabhasura [Arishtasura, the bull] by cultivating perverted material attachment. They will be killed by the prowess of Krsna. The example of this obstacle is regularly found among the selfish dharma-dvajis, the show-bottle devotees.

khalatā daśame lakṣyā kālīye sarpa-rūpake sampradāya-virodho'yaṁ dāvānalo vicintyate

khalata dasame laksya kaliye sarpa-rupake sampradaya-virodho'yam davanalo vicintyate

खलता दशमे लक्ष्या कालीये सर्परूपके सम्प्रदायविरोधोऽयं दावानलो विचिन्त्यते

Kaliya's malice always pollutes the water of the Yamuna, which is the spiritual liquid of the Vaisnavas. It is everyone's duty to give up this tenth obstacle [see Appendix C]. The eleventh obstacle of the Vaisnavas is sectarianism, which takes the shape of the forest fire. Due to sectarianism a person cannot accept anyone outside of his own group as a Vaisnava, and as a result he faces many obstacles in finding a guru and associating with devotees. Therefore extinguishing the forest fire is most important.

pralambo dvādaśe cauryam ātmano brahma-vādinām praviṣṭaḥ kṛṣṇa-dāsye'pi vaiṣṇavānāṁ sutaskaraḥ

pralambo dvadase cauryam atmano brahma-vadinam pravistah krsna-dasye'pi vaisnavanam sutaskarah

प्रलम्बो द्वादशे चौर्यम आत्मनो ब्रह्मवादिनाम प्रविष्टः कृष्णदास्येऽपि वैष्णवानां सुतस्करः

The impersonalists desire to merge the soul in the impersonal Brahman. In other words, searching for the liberation of complete merging is the defect of stealing the self, because there is no happiness in this state. Neither the living entity nor the Lord gain anything from this. If one believes the impersonalists' philosophy, then he must accept this material world as false. One then denounces Brahman as indifferent and gradually develops doubts about the basis of Brahman. If one deeply discusses this topic, then he is compelled to accept meaningless nescience and nonexistence of the living entities. Thus all of mankind's endeavors and considerations become meaningless. Sometimes this philosophy enters amongst Vaisnavas in the form of Pralambasura to spread anarthas, in the form of stealing the self. This is the twelve obstacle in the Vaisnavas' science of love.

karmaṇaḥ phalam anvīkṣya devendrādi-prapūjanam trayodaśātmako doṣo varjanīyaḥ prayatnataḥ

karmanah phalam anviksya devendradi-prapujanam trayodasatmako doso varjaniyah prayatnatah

कर्मणः फलम अन्वीक्ष्य देवेन्द्रादिप्रपूजनम त्रयोदशात्मको दोषो वर्जनीयः प्रयत्नतः

The thirteenth obstacle for the Vaisnavas is the worship of minor demigods such as Indra with a desire for fruitive results even after becoming situated in the process of devotional service.

cauryānṛta-mayo doṣo vyomāsura-svarūpakaḥ śrī-kṛṣṇa-prīti-paryāptau narāṇāṁ pratibandhakaḥ

cauryanrta-mayo doso vyomasura-svarupakah sri-krsna-priti-paryaptau naranam pratibandhakah

चौर्यानृतमयो दोषो व्योमासुरस्वरूपकः श्रीकृष्णप्रीतिपर्याप्तौ नराणां प्रतिबन्धकः

The fourteenth obstacle in developing love for Krsna is stealing others' property and speaking lies. These create disturbances in Vraja in the form of Vyomasura.

varjanīyaṁ sadā sadbhir vismṛtir hy ātmano yataḥ varuṇālaya-samprāptir nandasya citta-mādakam

varjaniyam sada sadbhir vismrtir hy atmano yatah varunalaya-sampraptir nandasya citta-madakam

वर्जनीयं सदा सद्भिर विस्मृतिर ह्य आत्मनो यतः वरुणालयसम्प्राप्तिर नन्दस्य चित्तमादकम

The transcendental happiness of the living entities in Vraja is known as nanda. In order to enhance that happiness, some deluded people drink wine, and as a result they create the great anartha of forgetting themselves. Kidnapping Nanda to the abode of Varuna is the fifteenth obstacle for the Vaisnavas. People who are absorbed in the mood of Vraja never drink wine.

pratiṣṭhā-paratā bhakti-cchalena bhoga-kāmanā śaṅkhacūḍa iti proktaḥ ṣoḍaśaḥ pratibandhakaḥ

pratistha-parata bhakti-cchalena bhoga-kamana sankhacuda iti proktah sodasah pratibandhakah

प्रतिष्ठापरता भक्तिच्छलेन भोगकामना शङ्खचूड इति प्रोक्तः षोडशः प्रतिबन्धकः

The desire for gaining fame and sense gratification through bhakti is called Shankhacuda. This is the sixteenth obstacle. Those whose actions are motivated by a desire for fame are also proud, therefore Vaisnavas should always be careful of such persons.

ānanda-vardhane kiñcit sāyujyaṁ bhāsate hṛdi tan nanda-bhakṣakaḥ sarpas tena muktaḥ suvaiṣṇavaḥ

ananda-vardhane kincit sayujyam bhasate hrdi tan nanda-bhaksakah sarpas tena muktah suvaisnavah

आनन्दवर्धने किञ्चित सायुज्यं भासते हृदि तन नन्दभक्षकः सर्पस तेन मुक्तः सुवैष्णवः

As the Vaisnavas' happiness continually increases in the process of worship, they sometimes lose consciousness. At that time the feeling of merging overcomes them. This feeling of merging with the Lord is the snake that swallowed Nanda Maharaja. A practitioner who remains free from this snake will become a qualified Vaisnava.

bhakti-tejaḥ-samṛddhyā tu svotkarṣa-jñānavān naraḥ kadācid duṣṭa-buddhyā tu keśighnam avamanyate

bhakti-tejah-samrddhya tu svotkarsa-jnanavan narah kadacid dusta-buddhya tu kesighnam avamanyate

भक्तितेजःसमृद्ध्या तु स्वोत्कर्षज्ञानवान नरः कदाचिद दुष्टबुद्ध्या तु केशिघ्नम अवमन्यते

Kesi, a demon in the form of a horse, personifies the practitioner's conception of being more expert than others in devotional service. When he comes to Vraja, he creates a great disturbance. As a Vaisnava gradually begins proclaiming his own superiority, a mentality of disrespect for the Lord arises and the devotee falls from his position. Therefore it is most important to prevent this evil mentality from entering the heart. Even if one is expert in devotional service, a Vaisnava will never give up the quality of humility. If one does so, then there is a need for killing Kesi. This is the eighteenth obstacle.

doṣāś cāṣṭādaśa hy ete bhaktānāṁ śatravo hṛdi damanīyāḥ prayatnena kṛṣṇānanda-niṣevinā

dosas castadasa hy ete bhaktanam satravo hrdi damaniyah prayatnena krsnananda-nisevina

दोषाश चाष्टादश ह्य एते भक्तानां शत्रवो हृदि दमनीयाः प्रयत्नेन कृष्णानन्दनिषेविना

Those who want to happily serve Krsna in the pure mood of Vraja should carefully destroy the above-mentioned eighteen obstacles. Some of these obstacles should be destroyed by a person's own endeavor and purity, and some should be destroyed by the mercy of Krsna. A living entity is able to personally destroy the obstacles that are found under the shelter of religious duties through samadhi known as savikalpa. The Srimad Bhagavatam explains that these obstacles are actually destroyed by Baladeva. But it is also described that the obstacles that are destroyed by taking shelter of Krsna are actually destroyed by Him. Swanlike persons with subtle discrimination should carefully discuss these topics.

jñānināṁ māthurā doṣāḥ karmiṇāṁ pura-vartinaḥ varjanīyāḥ sadā kintu bhaktānāṁ vraja-dūṣakāḥ

jnaninam mathura dosah karminam pura-vartinah varjaniyah sada kintu bhaktanam vraja-dusakah

ज्ञानिनां माथुरा दोषाः कर्मिणां पुरवर्तिनः वर्जनीयाः सदा किन्तु भक्तानां व्रजदूषकाः

Those who are on the path of jnana should give up the offenses found in the realm of Mathura, and those who are on the path of fruitive activities should give the offenses found in Dvaraka. But devotees should give up the obstacles that pollute the mood of Vraja and be absorbed in love for Krsna.