Priti Pravrt Samarambhe lyrics

prīti-prāvṛṭ-samārambhe gopyo bhāvātmikās tadā kṛṣṇasya guṇa-gāne tu pramattās tā hari-priyāḥ

priti-pravrt-samarambhe gopyo bhavatmikas tada krsnasya guna-gane tu pramattas ta hari-priyah

प्रीतिप्रावृट्समारम्भे गोप्यो भावात्मिकास तदा कृष्णस्य गुणगाने तु प्रमत्तास ता हरिप्रियाः

When madhurya-rasa becomes excessively liquified, then love pours like rain during the rainy season. Then the gopis, who are most dear to Hari and fully absorbed in His thought, become maddened while chanting His glories.

śrī-kṛṣṇa-veṇu-gītena vyākulās tā samārcayan yoga-māyāṁ mahā-devīṁ kṛṣṇa-lābhecchayā vraje

sri-krsna-venu-gitena vyakulas ta samarcayan yoga-mayam maha-devim krsna-labhecchaya vraje

श्रीकृष्णवेणुगीतेन व्याकुलास ता समार्चयन योगमायां महादेवीं कृष्णलाभेच्छया व्रजे

Being overwhelmed by the sound of Krsna's flute, the gopis of Vraja worshiped goddess Yogamaya with a desire to attain Krsna. The appearance of the truth of Vaikuntha in the pure consciousness of the living entities of this world is called Vraja. The word vraja means “to go.” It is impossible to elevate oneself in this material world by rejecting maya, therefore one should take shelter of favorable material items and try to search for the indescribable truth. For this reason living entities who have attained the mood of gopis take shelter of the great goddess Yogamaya to help them attain the Lord's pastimes in the spiritual world. 3 , 4) Those persons who have an intense desire to serve Krsna have no secrets amongst themselves or with others. In order to teach this principle to the devotees, Krsna stole the clothes of the gopis. A heart that is situated in pure goodness is the proper abode for attachment to the Lord. He exposed the gopis' love for Him by stealing away their clothes.

yeṣāṁ tu kṛṣṇa-dāsyecchā vartate balavattarā gopanīyaṁ na teṣāṁ hi svasmin vānyatra kiñcana

yesam tu krsna-dasyeccha vartate balavattara gopaniyam na tesam hi svasmin vanyatra kincana

येषां तु कृष्णदास्येच्छा वर्तते बलवत्तरा गोपनीयं न तेषां हि स्वस्मिन वान्यत्र किञ्चन

English meaning not yet written for this verse.

etad vai śikṣayan kṛṣṇo vastrāṇi vyaharan prabhuḥ dadarśānāvṛtaṁ cittaṁ rati-sthānam anāmayam

etad vai siksayan krsno vastrani vyaharan prabhuh dadarsanavrtam cittam rati-sthanam anamayam

एतद वै शिक्षयन कृष्णो वस्त्राणि व्यहरन प्रभुः ददर्शानावृतं चित्तं रतिस्थानम अनामयम

English meaning not yet written for this verse.

brāhmaṇāṁś ca jagannātho yajñānnaṁ samayācata brāhmaṇā na dadur bhaktaṁ varṇābhimānino yataḥ

brahmanams ca jagannatho yajnannam samayacata brahmana na dadur bhaktam varnabhimanino yatah

ब्राह्मणांश च जगन्नाथो यज्ञान्नं समयाचत ब्राह्मणा न ददुर भक्तं वर्णाभिमानिनो यतः

While tending the cows near Mathura, Sri Krsna begged food grains from the brahmanas who were engaged in sacrifice. Being proud of their caste, those brahmanas considered that performing sacrifices was the highest principle and therefore did not give Krsna any food.

veda-vāda-ratā viprāḥ karma-jñāna-parāyaṇāḥ vidhīnāṁ vāhakāḥ śaśvat kathaṁ kṛṣṇa-ratā hi te

veda-vada-rata viprah karma-jnana-parayanah vidhinam vahakah sasvat katham krsna-rata hi te

वेदवादरता विप्राः कर्मज्ञानपरायणाः विधीनां वाहकाः शश्वत कथं कृष्णरता हि ते

The reason for this is that high-caste brahmanas are so-called followers of the Vedas, and therefore they cannot realize the subtle purport of the Vedas. They follow the process of insignificant fruitive activities and become materialistic, or they study the science of self-realization and speculative knowledge and become absorbed in impersonalism. Such brahmanas prefer to simply remain controlled by the scriptural injunctions or previous ancestors by formally carrying out their instructions. They are unable to understand that attachment to the Lord is the primary purpose of all scriptures, so how can they become servants of Krsna? We should not misunderstand from this that all brahmanas are mundane fruitive workers or followers of speculative knowledge. Many great personalities appeared in brahmana families and attained the topmost position of devotional service. Therefore the purport of this verse is that asslike brahmanas who formally carry out the rules and regulations are averse to Krsna, but swanlike brahmanas are servants of Krsna and thus worshipable by all.

teṣāṁ striyas tadāgatya śrī-kṛṣṇa-sannidhiṁ vane akurvann ātma-dānaṁ vai kṛṣṇāya paramātmane

tesam striyas tadagatya sri-krsna-sannidhim vane akurvann atma-danam vai krsnaya paramatmane

तेषां स्त्रियस तदागत्य श्रीकृष्णसन्निधिं वने अकुर्वन्न आत्मदानं वै कृष्णाय परमात्मने

The wives of the asslike brahmanas represent people who are subordinate to those with undeveloped faith. Being under the control of the sweetness of Krsna, who is the Supersoul, they went to the forest and offered themselves to Him. Those who have undeveloped faith are called mundane devotees.

etena darśitaṁ tattvaṁ jīvānāṁ sama-darśanam śrī-kṛṣṇa-prīti-sampattau jāti-buddhir na kāraṇam

etena darsitam tattvam jivanam sama-darsanam sri-krsna-priti-sampattau jati-buddhir na karanam

एतेन दर्शितं तत्त्वं जीवानां समदर्शनम श्रीकृष्णप्रीतिसम्पत्तौ जातिबुद्धिर न कारणम

By this incident the equality of all living entities is ascertained. There is no consideration of caste in pleasing Krsna, rather caste consciousness sometimes becomes an obstacle in the development of love.

narāṇāṁ varṇa-bhāgo hi sāmājika-vidhir mataḥ tyajan varṇāśramān dharman kṛṣṇārtham hi na doṣa-bhāk

naranam varna-bhago hi samajika-vidhir matah tyajan varnasraman dharman krsnartham hi na dosa-bhak

नराणां वर्णभागो हि सामाजिकविधिर मतः त्यजन वर्णाश्रमान धर्मन कृष्णार्थम हि न दोषभाक

In order to maintain social order, the Aryans divided society into four castes and four social orders. If the social system is protected, then people's spiritual lives are nourished by good association and discussion. Therefore the varnasrama system should be accepted in all respects. By this arrangement there is a possibility of gradually attaining love for Krsna. The main purpose for this arrangement is the cultivation of spiritual life, or love for Krsna. Even if one attains perfection without following this process, still it should not be disregarded. At this point one should understand that after attaining perfection, this process naturally becomes unimportant. There is no fault in the rejection of the relatively less important process of varnasrama by those who have attained perfection in the form of love for Krsna. Therefore the conclusion is that faults and qualities can be attributed only in respect to the qualification of the performer.

indrasya karma-rūpasya niṣidhya yajñam utsavam varṣaṇāt plāvanāt tasya rarakṣa gokulaṁ hariḥ

indrasya karma-rupasya nisidhya yajnam utsavam varsanat plavanat tasya raraksa gokulam harih

इन्द्रस्य कर्मरूपस्य निषिध्य यज्ञम उत्सवम वर्षणात प्लावनात तस्य ररक्ष गोकुलं हरिः

Lord Yajnesvara is the predominating Lord of the activities for protecting the social order. His representative amongst the living entities is Indra. Such activities are of two varieties, constitutional and conditional. Those regular activities which are meant for maintaining one's life are called constitutional. Any activities other than these are conditional. If we consider, we can understand that all fruitive activities fall under the category of either constitutional or conditional. Therefore activities performed either with material desire or without material desire fall under the categories of constitutional or conditional activities. Lord Krsna forbade His devotees from performing any activities other than those meant for maintaining their lives. When Indra, the lord of fruitive activities, saw Lord Krsna arrange to neglect the activities meant to nourish the world, he created a great disturbance. The Lord protected the devotees from flood and supplied their needs by accepting Govardhana, the expanding shelter of sober persons, as an umbrella.

etena jñāpitaṁ tattvaṁ kṛṣṇa-prītiṁ gatasya vai na kācid vartate śaṅkā viśva-nāśād akarmaṇaḥ

etena jnapitam tattvam krsna-pritim gatasya vai na kacid vartate sanka visva-nasad akarmanah

एतेन ज्ञापितं तत्त्वं कृष्णप्रीतिं गतस्य वै न काचिद वर्तते शङ्का विश्वनाशाद अकर्मणः

If the activities that nourish the world are neglected for the cultivation of Krsna consciousness, the devotees of Krsna should not feel anxiety.

yeṣāṁ kṛṣṇaḥ samuddhartā teṣāṁ hantā na kaścana vidhīnāṁ na balaṁ teṣu bhaktānāṁ kutra bandhanam

yesam krsnah samuddharta tesam hanta na kascana vidhinam na balam tesu bhaktanam kutra bandhanam

येषां कृष्णः समुद्धर्ता तेषां हन्ता न कश्चन विधीनां न बलं तेषु भक्तानां कुत्र बन्धनम

No one can destroy one whom Krsna wants to protect. The strength of regulations cannot influence such persons. What to speak of the bondage of regulations, nothing other than the bondage of love for the Lord can bind the devotees.

viśvāsa-viṣaye ramye nadī cid-drava-rūpiṇī tasyāṁ tu pitaraṁ magnam uddhṛtya līlayā hariḥ

visvasa-visaye ramye nadi cid-drava-rupini tasyam tu pitaram magnam uddhrtya lilaya harih

विश्वासविषये रम्ये नदी चिद्द्रवरूपिणी तस्यां तु पितरं मग्नम उद्धृत्य लीलया हरिः

In Sri Vrndavana, the land of faith, the Yamuna, the personification of spiritual liquid, flows. Nanda Maharaja was merged in that water, and the Lord delivered him as part of His pastimes.

darśayāmāsa vaikuṇṭhaṁ gopebhyo harir ātmanaḥ aiśvaryaṁ kṛṣṇa-tattve tu sarvadā nihitaṁ kila

darsayamasa vaikuntham gopebhyo harir atmanah aisvaryam krsna-tattve tu sarvada nihitam kila

दर्शयामास वैकुण्ठं गोपेभ्यो हरिर आत्मनः ऐश्वर्यं कृष्णतत्त्वे तु सर्वदा निहितं किल

Thereafter, Lord Krsna mercifully displayed the truth and opulence of Vaikuntha to the cowherd men. This shows that Krsna's sweetness is so prominent that His opulences become covered by its presence.

jīvānāṁ nitya-siddhānām anugatānām api priyaḥ akarod rāsa-līlāṁ vai prīti-tattva-prakāśikām

jivanam nitya-siddhanam anugatanam api priyah akarod rasa-lilam vai priti-tattva-prakasikam

जीवानां नित्यसिद्धानाम अनुगतानाम अपि प्रियः अकरोद रासलीलां वै प्रीतितत्त्वप्रकाशिकाम

The Lord, who is very dear to the eternally perfect living entities and their followers, performed His rasa-lila, which is the culmination of ecstatic love.

antardhāna-viyogena vardhayan smaram uttamam gopikā-rāsa-cakre tu nanarta kṛpayā hariḥ

antardhana-viyogena vardhayan smaram uttamam gopika-rasa-cakre tu nanarta krpaya harih

अन्तर्धानवियोगेन वर्धयन स्मरम उत्तमम गोपिकारासचक्रे तु ननर्त कृपया हरिः

After the most merciful Lord increased the amorous love of the gopis by suddenly disappearing from them, He began to dance in the circle of the rasa-lila. 17 , 18) In this material world, which is created by maya, there is a principle constellation named Dhruva. All the suns along with their planets continually circle around Dhruva by its power of attraction. The main consideration is that there is an energy known as attraction in all material atoms. By the strength of this energy, atoms are attracted to each other and they thus create a globular planet. When these planets are attracted to a larger globular planet, they begin to move around it. This is the invariable law of this material world. Maya is the basis of the material world and only a reflection of the spiritual world. This has already been explained previously while discussing the energies of the Lord. By their eternal constitution, in the form of love, the sparklike conscious living entities in the spiritual world are attracted to one another, and they imitate one with more elevated consciousness. Those more elevated conscious persons with their subordinate conscious associates constantly move in the rasa-lila circle of Krsna, who is the superconscious supreme Dhruva. Therefore the great rasa-lila pastimes are eternally manifest in the realm of Vaikuntha. In the spiritual world the ever-existing attachment extends love up to mahabhava, and in the material world the reflection extends as an inconceivable material attraction that creates variegated nature. In order to illustrate subtle truths by gross examples we say that in the material world the sun along with the planets are constantly moving around the Dhruva constellation by the strength of its attraction, just as all pure living entities eternally circle around Krsna by the strength His attraction.

jaḍātmake yathā viśve dhruvasyākarṣaṇāt kila bhramanti maṇḍalākārāḥ sa-sūryā graha-saṁkulāḥ

jadatmake yatha visve dhruvasyakarsanat kila bhramanti mandalakarah sa-surya graha-samkulah

जडात्मके यथा विश्वे ध्रुवस्याकर्षणात किल भ्रमन्ति मण्डलाकाराः ससूर्या ग्रहसंकुलाः

English meaning not yet written for this verse.

tathā cid-viṣaye kṛṣṇasyākarṣaṇa-balād api bhramanti nityaśo jīvāḥ śrī-kṛṣṇe madhyage sati

tatha cid-visaye krsnasyakarsana-balad api bhramanti nityaso jivah sri-krsne madhyage sati

तथा चिद्विषये कृष्णस्याकर्षणबलाद अपि भ्रमन्ति नित्यशो जीवाः श्रीकृष्णे मध्यगे सति

English meaning not yet written for this verse.

mahā-rāsa-vihāre'smin puruṣaḥ kṛṣṇa eva hi sarve nārī-gaṇās tatra bhogya-bhoktṛ-vicārataḥ

maha-rasa-vihare'smin purusah krsna eva hi sarve nari-ganas tatra bhogya-bhoktr-vicaratah

महारासविहारेऽस्मिन पुरुषः कृष्ण एव हि सर्वे नारीगणास तत्र भोग्यभोक्तृविचारतः

In the transcendental rasa-lila pastimes, Sri Krsna is the only enjoyer and all others are enjoyed. The conclusion is that the sunlike personality of the spiritual world, Lord Sri Krsna, is the only male and the living entities are all female. All the relationships of the spiritual world are based on pure love, one therefore finds the enjoyer is male and the enjoyed are female. The males and females of the material world are perverted reflections of the enjoyer and enjoyed of the spiritual world. If one searches through all dictionaries one will not find the words to properly describe the spiritual pastimes of the supremely conscious Lord and His associates. Hence the descriptions of the man and woman of the material world are used here as an appropriate indication. There is no necessity or suggestion of obscene thoughts in this regard. If we reject these activities as obscene, then we miss the opportunity to discuss that supreme pastime. We are able to describe the truths of Vaikuntha by describing mundane emotions as the reflections of spiritual emotions. There is no other alternative in this regard. For example: Krsna is merciful. But to show how Krsna is merciful, one has to give the example of certain persons who are merciful. There is no way of expressing this quality other than by giving a well-known example. Therefore swanlike persons should give up shyness and obscene considerations and then hear, read, and think about the transcendental topics of the rasa-lila without anxiety.

tatraiva paramārādhyā hlādinī kṛṣṇa-bhāsinī bhāvaiḥ sā rāsa-madhya-sthā sakhibhī rādhikāvṛtā

tatraiva paramaradhya hladini krsna-bhasini bhavaih sa rasa-madhya-stha sakhibhi radhikavrta

तत्रैव परमाराध्या ह्लादिनी कृष्णभासिनी भावैः सा रासमध्यस्था सखिभी राधिकावृता

The topmost expression of the rasa-lila is that Srimati Radhika, who is the personification of hladini, who manifests the sweetness of Krsna, and who is supremely worshipable by the living entities, is surrounded by the sakhis, who are personifications of various emotions, and beautifully situated in the rasa dance.

mahā-rāsa-vihārānte jala-krīḍā svabhāvataḥ vartate yamunāyāṁ vai drava-mayyāṁ satāṁ kila

maha-rasa-viharante jala-krida svabhavatah vartate yamunayam vai drava-mayyam satam kila

महारासविहारान्ते जलक्रीडा स्वभावतः वर्तते यमुनायां वै द्रवमय्यां सतां किल

After the rasa-lila dance, the water sports in the spiritual waters of the Yamuna naturally take place.

mukty-ahi-grasta-nandas tu kṛṣṇena mocitas tadā yaśo-mūrdhā sudurdāntaḥ śaṅkhacūḍo hataḥ purā

mukty-ahi-grasta-nandas tu krsnena mocitas tada yaso-murdha sudurdantah sankhacudo hatah pura

मुक्त्यहिग्रस्तनन्दस तु कृष्णेन मोचितस तदा यशोमूर्धा सुदुर्दान्तः शङ्खचूडो हतः पुरा

When Maharaja Nanda, who is personified happiness, was swallowed by the snake, who personifies merging with the Supreme, Krsna, the protector of the devotees, rescued him from danger. Sankhacuda was the personification of fame, because he considered fame as his life and soul. He was killed while trying to create disturbances in Vraja.

ghoṭakātmā hatas tena keśī rājya-madāsuraḥ mathurāṁ gantu-kāmena kṛṣṇena kaṁsa-vairiṇā

ghotakatma hatas tena kesi rajya-madasurah mathuram gantu-kamena krsnena kamsa-vairina

घोटकात्मा हतस तेन केशी राज्यमदासुरः मथुरां गन्तुकामेन कृष्णेन कंसवैरिणा

When Krsna, the enemy of Kamsa, decided to go to Mathura, the horse demon Keshi, who personifies the vanity of political ambition, was killed.

ghaṭyānāṁ ghaṭako'krūro mathurām anayad dharim mallān hatvā hariḥ kaṁsaṁ sānujaṁ nipapāta ha

ghatyanam ghatako'kruro mathuram anayad dharim mallan hatva harih kamsam sanujam nipapata ha

घट्यानां घटकोऽक्रूरो मथुराम अनयद धरिम मल्लान हत्वा हरिः कंसं सानुजं निपपात ह

Akrura, the catalyst of future events, took Krsna and Balarama to Mathura, where the two Lords first killed the wrestlers and then Kamsa.

nāstikye vigate kaṁse svātantryam ugra-senakam tasyaiva pitaraṁ kṛṣṇaḥ kṛtavān kṣiti-pālakam

nastikye vigate kamse svatantryam ugra-senakam tasyaiva pitaram krsnah krtavan ksiti-palakam

नास्तिक्ये विगते कंसे स्वातन्त्र्यम उग्रसेनकम तस्यैव पितरं कृष्णः कृतवान क्षितिपालकम

After the atheist Kamsa was killed, his father, Ugrasena, the personification of freedom, was installed on the throne by Krsna.

kaṁsa-bhāryā-dvayaṁ gatvā pitaraṁ magadhāśrayam karma-kāṇḍa-svarūpaṁ taṁ vaidhavyaṁ vinyavedayat

kamsa-bharya-dvayam gatva pitaram magadhasrayam karma-kanda-svarupam tam vaidhavyam vinyavedayat

कंसभार्याद्वयं गत्वा पितरं मगधाश्रयम कर्मकाण्डस्वरूपं तं वैधव्यं विन्यवेदयत

The two wives of Kamsa, Asti and Prapti, described the killing of their husband to Jarasandha, the personification of fruitive activities.

śrutvaitan māgadho rājā sva-sainya-parivāritaḥ saptadaśa-mahā-yuddhaṁ kṛtavān mathurā-pure

srutvaitan magadho raja sva-sainya-parivaritah saptadasa-maha-yuddham krtavan mathura-pure

श्रुत्वैतन मागधो राजा स्वसैन्यपरिवारितः सप्तदशमहायुद्धं कृतवान मथुरापुरे

Hearing their description, the King of Magadha gathered a huge army and attacked Mathura seventeen times, but was defeated each time.

hariṇā marditaḥ so'pi gatvāṣṭadaśame raṇe arundhan mathurāṁ kṛṣṇo jagāma dvārakāṁ svakām

harina marditah so'pi gatvastadasame rane arundhan mathuram krsno jagama dvarakam svakam

हरिणा मर्दितः सोऽपि गत्वाष्टदशमे रणे अरुन्धन मथुरां कृष्णो जगाम द्वारकां स्वकाम

When Jarasandha again attacked Mathura, the Lord went to His abode of Dvaraka. The main purport is that there are ten types of purificatory activities, such as funeral rites, along with four castes and four orders of life, which brings the total to eighteen. Among these, when the eighteenth, or sannyasa, captures the abode of knowledge, then due to the desire for liberation the Lord disappears.

mathurāyāṁ vasan kṛṣṇo gurv-āśramāśrayāt tadā paṭhitvā sarva-śāstrāṇi dattavān suta-jīvanam

mathurayam vasan krsno gurv-asramasrayat tada pathitva sarva-sastrani dattavan suta-jivanam

मथुरायां वसन कृष्णो गुर्वाश्रमाश्रयात तदा पठित्वा सर्वशास्त्राणि दत्तवान सुतजीवनम

During Krsna's residence in Mathura, He left for gurukula, where He very easily studied all the scriptures. He brought the dead sons of His guru back to life and offered them to His guru.

svataḥ-siddhasya kṛṣṇasya jñānaṁ sādhyaṁ bhaven na hi kevalaṁ nara-citteṣu tad-bhāvānāṁ kramodgatiḥ

svatah-siddhasya krsnasya jnanam sadhyam bhaven na hi kevalam nara-cittesu tad-bhavanam kramodgatih

स्वतःसिद्धस्य कृष्णस्य ज्ञानं साध्यं भवेन न हि केवलं नरचित्तेषु तद्भावानां क्रमोद्गतिः

There is no need for Krsna, who is independently perfect, to endeavor for an education, but when one resides in Mathura, the abode of knowledge, one's knowledge gradually expands. This was illustrated in this pastime.

kāminām api kṛṣṇe tu ratiḥ syān mala-saṁyutā sā ratiḥ kramaśaḥ prītir bhavatīha sunirmalā

kaminam api krsne tu ratih syan mala-samyuta sa ratih kramasah pritir bhavatiha sunirmala

कामिनाम अपि कृष्णे तु रतिः स्यान मलसंयुता सा रतिः क्रमशः प्रीतिर भवतीह सुनिर्मला

Those who enjoy the fruits of their activities are called lusty. Such peoples' attachment for Krsna is contaminated with impurities, but if they cultivate attachment to Krsna for a long time, then pure devotion arises.

kubjāyāḥ praṇaye tattvam etad vai darśitaṁ śubham vraja-bhāva-suśikṣārthaṁ gokule coddhavo gataḥ

kubjayah pranaye tattvam etad vai darsitam subham vraja-bhava-susiksartham gokule coddhavo gatah

कुब्जायाः प्रणये तत्त्वम एतद वै दर्शितं शुभम व्रजभावसुशिक्षार्थं गोकुले चोद्धवो गतः

While residing in Mathura, Krsna had a seemingly mundane affair with Kubja. Although there were lusty desires in the heart of Kubja, those desires were ultimately transformed into pure love. Thereafter Krsna sent Uddhava to Gokula to teach him that the loving sentiments of the residents of Vraja are the highest of all.

pāṇḍavā dharma-śākhā hi kauravāś cetarāḥ smṛtāḥ pāṇḍavānāṁ tataḥ kṛṣṇo bāndhavaḥ kula-rakṣakaḥ

pandava dharma-sakha hi kauravas cetarah smrtah pandavanam tatah krsno bandhavah kula-raksakah

पाण्डवा धर्मशाखा हि कौरवाश चेतराः स्मृताः पाण्डवानां ततः कृष्णो बान्धवः कुलरक्षकः

In the smritis it is stated that the Pandavas were like the branches of religion and the Kauravas were like branches of irreligion. Therefore Lord Krsna was the friend and protector of the Pandavas.

akrūraṁ bhagavān dūtaṁ prerayāmāsa hastinām dharmasya kuśalārthaṁ vai pāpināṁ trāṇa-kāmukaḥ

akruram bhagavan dutam prerayamasa hastinam dharmasya kusalartham vai papinam trana-kamukah

अक्रूरं भगवान दूतं प्रेरयामास हस्तिनाम धर्मस्य कुशलार्थं वै पापिनां त्राणकामुकः

The Lord sent Akrura to Hastinapura as an ambassador to establish religious principles and deliver the sinful persons.