वैष्णवलक्षणवर्णनVaiṣṇavalakṣaṇavarṇanam

Now I shall speak of the characteristics of the servants of Govinda. One should recognize the best of Vaishnavas as being endowed with these characteristics.

atha vakṣyāmi govindadāsānāṃ lakṣaṇānyaham |

sampannaṃ lakṣaṇairetaiḥ jānīyādvaiṣṇavottamam ||1||

atha -- now

vakṣyāmi -- I shall speak

govindadāsānām -- of the servants of Govinda (Krishna)

lakṣaṇāni -- characteristics

aham -- I

sampannam -- endowed

lakṣaṇaiḥ -- with characteristics

etaiḥ -- these

jānīyāt -- one should know

vaiṣṇavottamam -- the best of Vaishnavas

aham atha govindadāsānāṃ lakṣaṇāni vakṣyāmi | etaiḥ lakṣaṇaiḥ sampannaṃ vaiṣṇavottamaṃ jānīyāt ||

• The verse establishes the criteria for identifying a true devotee (Vaishnava) through specific behavioral and spiritual markers.
• The term 'Govindadāsa' emphasizes the servant-master relationship (dāsya-bhakti) as the foundational identity of the devotee.

A garland of Tulasi beads on the neck, white clay on the forehead, serenity on the face, and signs such as horripilation on the limbs.

kaṇṭhe ca tulasīmālā lalāṭe śvetamṛttikā |

prasannatā mukhe caivam-aṅgeṣu pulakādayaḥ ||2||

kaṇṭhe -- on the neck

ca -- and

tulasīmālā -- a garland of Tulasi beads

lalāṭe -- on the forehead

śvetamṛttikā -- white clay (tilaka)

prasannatā -- cheerfulness/serenity

mukhe -- on the face

ca -- and

evam -- thus

aṅgeṣu -- on the limbs

pulakādayaḥ -- horripilation (goosebumps) and other signs

kaṇṭhe tulasīmālā, lalāṭe śvetamṛttikā, mukhe prasannatā, ca evam aṅgeṣu pulakādayaḥ (bhavanti).

• This verse describes the external and internal physical manifestations of a devout practitioner (bhakta).
• The combination of Tulasi and white clay (gopīcandana) signifies the Vaishnava identity, while horripilation (pulaka) indicates the internal spiritual ecstasy (sāttvika-bhāva).

Always chanting "Śrī Kṛṣṇa, Kṛṣṇa" with sweet syllables, engaging in discourse on the Śrīmad Bhāgavatam, and constantly speaking pleasantly.

sadā śrīkṛṣṇa kṛṣṇeti madhurākṣarakīrtanam |

śrīmadbhāgavatālāpaḥ satataṃ priyabhāṣaṇam ||3||

sadā -- always

śrīkṛṣṇa -- Śrī Kṛṣṇa

kṛṣṇa -- Kṛṣṇa

iti -- thus

madhura -- sweet

akṣara -- syllables

kīrtanam -- chanting

śrīmadbhāgavata -- Śrīmad Bhāgavatam

ālāpaḥ -- discourse/discussion

satatam -- constantly

priya -- pleasant/dear

bhāṣaṇam -- speaking

sadā śrīkṛṣṇa kṛṣṇa iti madhurākṣarakīrtanam, śrīmadbhāgavatālāpaḥ, satataṃ priyabhāṣaṇam (bhavet).

• The verse emphasizes the sanctification of speech through the repetition of the Divine Name (nāma-saṅkīrtana).
• The inclusion of "priyabhāṣaṇam" (pleasant speech) highlights that devotion is not merely internal but manifests in gentle and harmonious social conduct.

Contentment with whatever is obtained by chance, equanimity in praise and blame, tolerance in hardships, and compassion even for the suffering.

yadṛcchālābhasantoṣaḥ samatā stotranindayoḥ |

sahiṣṇutā ca tāpeṣu karuṇā duḥkhiteṣvapi ||4||

यदृच्छालाभ -- gain obtained by chance

सन्तोषः -- contentment

समता -- equanimity

स्तोत्रनिन्दयोः -- in praise and blame

सहिष्णुता -- tolerance/forbearance

च -- and

तापेषु -- in sufferings/hardships

करुणा -- compassion

दुःखितेषु -- towards the distressed

अपि -- also/even

यदृच्छालाभसन्तोषः, स्तोत्रनिन्दयोः समता, तापेषु सहिष्णुता च, दुःखितेषु अपि करुणा (भवति) ।

• This verse delineates the ethical virtues required for spiritual stability and mental poise.
• The term 'yadṛcchālābha' emphasizes the practice of non-attachment to material outcomes, accepting whatever comes naturally as sufficient.

Kindness even towards adversaries, humility towards the venerable, contentment even in dishonor, and indeed, sorrow in honor.

virodhiṣūpakāraśca mahanīyeṣu dīnatā |

apamāne'pi santoṣaḥ sammāne duḥkhameva ca ||5||

virodhiṣu -- towards adversaries

upakāraḥ -- kindness/help

ca -- and

mahanīyeṣu -- towards the venerable/great

dīnatā -- humility/meekness

apamāne -- in dishonor

api -- even

santoṣaḥ -- contentment

sammāne -- in honor

duḥkham -- sorrow/pain

eva -- indeed

ca -- and

virodhiṣu upakāraḥ ca, mahanīyeṣu dīnatā, apamāne api santoṣaḥ, sammāne duḥkham eva ca (bhavati).

• This verse outlines the paradoxical virtues of a spiritually disciplined person, who reverses worldly reactions to praise and blame.
• The "sorrow in honor" reflects the saintly perspective that public acclaim is a distraction or a burden that hinders spiritual focus.

An intellect that perceives no difference between the low and the high, constant remembrance of the Lord everywhere, devotion like that for a mother towards other women, and dispassion for gold and material possessions.

nīcottamābhedabuddhiḥ sarvatra bhagavatsmṛtiḥ |

mātṛbhaktiḥ parastrīṣu vairāgyaṃ kāñcanādiṣu ||6||

nīcottamābhedabuddhiḥ -- intellect seeing no difference between low and high

sarvatra -- everywhere

bhagavatsmṛtiḥ -- remembrance of the Lord

mātṛbhaktiḥ -- devotion like a mother

parastrīṣu -- towards other women

vairāgyaṃ -- dispassion

kāñcanādiṣu -- towards gold and other material objects

(अस्य लक्षणानि) नीचोत्तमाभेदबुद्धिः, सर्वत्र भगवत्स्मृतिः, परस्त्रीषु मातृभक्तिः, काञ्चनादिषु वैराग्यम् (भवन्ति) ।

• This verse outlines the ethical and spiritual qualities of a devotee (bhakta).
• The equality of vision (sama-dṛṣṭi) and the sanctity of relationships are emphasized as essential foundations for spiritual progress.

Patience in the company of the noble, indifference towards those attached to sense objects, non-violence towards all beings, and faith in the words of the virtuous.

pratīkṣā ca mahatsaṅgeṣūpekṣā viṣayiṣvapi |

ahiṃsā sarvabhūteṣu śraddhā sajjanabhāṣite ||7||

pratīkṣā -- patience/expectation

ca -- and

mahatsaṅgeṣu -- in the company of the great/noble

upekṣā -- indifference/detachment

viṣayiṣu -- in those attached to sense objects

api -- also

ahiṃsā -- non-violence

sarvabhūteṣu -- towards all beings

śraddhā -- faith/reverence

sajjanabhāṣite -- in the speech of the virtuous

mahatsaṅgeṣu pratīkṣā, viṣayiṣu api upekṣā, sarvabhūteṣu ahiṃsā, sajjanabhāṣite śraddhā (ca syāt).

• This verse outlines essential virtues for spiritual progress: discernment in association and compassion towards all.
• 'Pratīkṣā' here implies the patient waiting or receptivity required when learning from the wise, contrasting with the 'upekṣā' (detachment) needed to avoid being influenced by worldly-minded people.

These characteristics are always seen in the servants of Krishna. For those who always remember Śrī Hari, there is not even a single fault.

dṛśyante lakṣaṇānyevaṃ kṛṣṇadāseṣu sarvadā |

na teṣāṃ doṣa eko'pi smaratāṃ śrīhariṃ sadā ||8||

दृश्यन्ते -- are seen

लक्षणानि -- characteristics

एवम् -- thus

कृष्णदासेषु -- in the servants of Krishna

सर्वदा -- always

न -- not

तेषाम् -- of them

दोषः -- fault

एकः अपि -- even one

स्मरताम् -- of those remembering

श्रीहरिम् -- Śrī Hari

सदा -- always

एवं लक्षणानि कृष्णदासेषु सर्वदा दृश्यन्ते । सदा श्रीहरिं स्मरतां तेषां एकः अपि दोषः न (भवति) ।

• The verse emphasizes that constant remembrance of the Divine (smaraṇa) acts as a purifying force that nullifies all imperfections.
• The term 'kṛṣṇadāsa' denotes the ideal state of a devotee whose identity is defined by service to the Lord.

Even Nāgeśa would not be able to describe the heart of a devotee in whose heart-lotus the Lord Krishna Himself sports like a bee.

bhaktasya hṛdayaṃ vaktuṃ nāgeśo'pi na śaknuyāt |

yasya hṛtkamale sākṣāt-kṛṣṇo bhṛṅgāyitaḥ prabhuḥ ||9||

bhaktasya -- of a devotee

hṛdayam -- heart

vaktum -- to describe/speak

nāgeśaḥ -- the king of serpents (Śeṣa/Patañjali)

api -- even

na -- not

śaknuyāt -- would be able

yasya -- whose

hṛtkamale -- in the heart-lotus

sākṣāt -- directly/manifestly

kṛṣṇaḥ -- Krishna

bhṛṅgāyitaḥ -- acting like a bee

prabhuḥ -- the Lord

yasya hṛtkamale sākṣāt prabhuḥ kṛṣṇaḥ bhṛṅgāyitaḥ (asti), tasya bhaktasya hṛdayam vaktum nāgeśaḥ api na śaknuyāt.

• Nāgeśa refers to Śeṣa or Patañjali, traditionally considered the master of speech and grammar, highlighting the indescribable nature of a devotee's heart.
• The metaphor of the 'bhṛṅga' (bee) suggests that Krishna is attracted to the fragrance of devotion within the heart-lotus, remaining there as if intoxicated by love.

I am incapable of describing the characteristics of a devotee's mind. Only devotees themselves truly know the tender heart of other devotees.

aśakto’haṃ varṇayituṃ bhaktamānasalakṣaṇam |

bhaktā eva hi jānanti bhaktānāṃ hṛdayaṃ mṛdu ||10||

अशक्तः (aśaktaḥ) -- incapable

अहम् (aham) -- I

वर्णयितुम् (varṇayitum) -- to describe

भक्तमानसलक्षणम् (bhaktamānasalakṣaṇam) -- the characteristics of a devotee's mind

भक्ताः (bhaktāḥ) -- devotees

एव (eva) -- only

हि (hi) -- indeed

जानन्ति (jānanti) -- know

भक्तानाम् (bhaktānām) -- of devotees

हृदयम् (hṛdayam) -- heart

मृदु (mṛdu) -- tender/soft

अहं भक्तमानसलक्षणं वर्णयितुम् अशक्तः । भक्ताः एव हि भक्तानां मृदु हृदयम् जानन्ति ।

• The verse emphasizes the concept of bhakta-hṛdaya (the heart of a devotee), which is considered inaccessible to those who lack the same devotional experience.
• The use of the particle 'hi' reinforces the exclusivity of this knowledge, suggesting that devotion is a subjective state that can only be understood through shared experience.

Having completely abandoned from afar all enjoyments, including even those that lead to liberation, the virtuous indeed worship Govinda with single-minded devotion.

apavargamukhān bhogān sarvān santyajya dūrataḥ |

ananyabhaktyā govindaṃ bhajanti kila sādhavah ||11||

apavargamukhān -- leading to or including liberation (mokṣa)

bhogān -- enjoyments/pleasures

sarvān -- all

santyajya -- having abandoned

dūrataḥ -- from afar

ananyabhaktyā -- with single-minded devotion

govindam -- Govinda (Kṛṣṇa)

bhajanti -- worship

kila -- indeed

sādhavah -- the virtuous/saints

sādhavah apavargamukhān sarvān bhogān dūrataḥ santyajya ananyabhaktyā govindaṃ bhajanti kila.

• The verse highlights the superiority of bhakti (devotion) over mukti (liberation), suggesting that pure devotees renounce even the desire for liberation to focus solely on the service of Govinda.
• The use of the particle "kila" emphasizes the certainty and established nature of this behavior among the truly saintly.

Even Vāṇīpati (Brahmā) himself would not be able to describe the supreme greatness of those who are the most excellent among the possessionless.

niṣkiñcanavareṇyānāṃ teṣāṃ māhātmyamuttamam |

na śaknuyādvarṇayituṃ vāṇīpatirapi svayam ||12||

niṣkiñcana -- possessionless

vareṇyānāṃ -- of the most excellent

teṣāṃ -- of those

māhātmyam -- greatness

uttamam -- supreme

na -- not

śaknuyāt -- would be able

varṇayituṃ -- to describe

vāṇīpatiḥ -- the Lord of speech (Brahmā)

api -- even

svayam -- himself

niṣkiñcanavareṇyānāṃ teṣāṃ uttamaṃ māhātmyam vāṇīpatiḥ api svayam varṇayituṃ na śaknuyāt.

• Niṣkiñcana refers to those who have renounced all worldly attachments, possessing nothing but the Lord.
• Vāṇīpati (Lord of Speech) refers to Brahmā, the creator, whose inability to describe this greatness emphasizes its transcendental nature.

Therefore, the Lord, who is affectionate to His devotees, even though He is served by Brahmā and others, always follows His devotees to bear the dust of their feet upon His body.

tasmād brahmādi-sevyo ’pi bhagavān bhakta-vatsalaḥ |

teṣāṃ pada-rajo dhartum anugacchati tān sadā ||13||

tasmāt -- therefore

brahmādi-sevyah -- served by Brahma and others

api -- even though

bhagavān -- the Supreme Lord

bhakta-vatsalaḥ -- affectionate to His devotees

teṣām -- of them (the devotees)

pada-rajaḥ -- the dust of the feet

dhartum -- to wear/bear

anugacchati -- follows

tān -- them

sadā -- always

tasmāt bhagavān bhakta-vatsalaḥ api brahmādi-sevyah (san) teṣāṃ pada-rajaḥ dhartum sadā tān anugacchati.

• The verse highlights the supreme humility of the Lord, who prioritizes the grace of His devotees over the worship offered by cosmic administrators like Brahmā.
• The act of "bearing the dust of the feet" signifies the Lord's profound appreciation for the sanctity of a pure devotee's devotion.

For the Lord of Śrī, who is worshipped by Brahmā and others revered by the worlds, the dust of the feet of great souls is indeed the supreme deity.

brahmādibhir lokapūjyaiḥ pūjitasya śriyaḥ pateḥ |

mahat-pāda-rajaḥ satyaṃ paramaṃ daivataṃ khalu ||14||

brahmādibhiḥ -- by Brahmā and others

lokapūjyaiḥ -- who are worshipped by the worlds

pūjitasya -- of Him who is worshipped

śriyaḥ -- of Śrī (Lakṣmī)

pateḥ -- of the Lord

mahat -- of the great souls

pāda-rajaḥ -- the dust of the feet

satyam -- truly

paramam -- supreme

daivatam -- deity

khalu -- indeed

lokapūjyaiḥ brahmādibhiḥ pūjitasya śriyaḥ pateḥ, mahat-pāda-rajaḥ khalu satyaṃ paramaṃ daivatam.

• The verse emphasizes the extreme humility of the Lord, who considers the dust of the feet of His devotees (the 'great souls') as His own supreme object of worship.
• The term 'mahat-pāda-rajaḥ' highlights the Vaishnava doctrine that service to the devotees of the Lord is superior to the worship of the Lord Himself.

What is difficult to attain for those great-souled servants of Mukunda, for whom the entire world has become as insignificant as a blade of grass through the service of Govinda?

kiṃ durlabhaṃ mukundasya dāsānāṃ tu mahātmanām |

tṛṇāyitaṃ jagatsarvaṃ yeṣāṃ govindasevayā ||15||

kiṃ -- what

durlabham -- difficult to attain

mukundasya -- of Mukunda (the Lord)

dāsānām -- of the servants

tu -- indeed

mahātmanām -- of the great-souled ones

tṛṇāyitam -- regarded as a blade of grass

jagat -- the world

sarvam -- entire

yeṣām -- of whom

govindasevayā -- by the service of Govinda

mukundasya mahātmanāṃ dāsānāṃ kiṃ durlabham? yeṣāṃ govindasevayā sarvaṃ jagat tṛṇāyitam.

• The term 'tṛṇāyitam' (rendered as a blade of grass) signifies the state of 'vairāgya' or detachment, where material existence loses its allure compared to divine service.
• The verse emphasizes that the power of 'bhakti' (devotion) grants the devotee access to all spiritual opulences, making nothing impossible for them.

Therefore, one should worship the devotees of Krishna, the Supreme Soul, by a mere particle of whose grace, devotion to Krishna arises.

tasmātsampūjayedbhaktān kṛṣṇasya paramātmanaḥ |

yeṣāṃ prasādaleśena kṛṣṇabhaktiḥ prajāyate ||16||

tasmāt -- therefore

sampūjayet -- one should worship

bhaktān -- the devotees

kṛṣṇasya -- of Krishna

paramātmanaḥ -- of the Supreme Soul

yeṣām -- of whom

prasādaleśena -- by a mere particle of grace

kṛṣṇabhaktiḥ -- devotion to Krishna

prajāyate -- arises

tasmāt paramātmanaḥ kṛṣṇasya bhaktān sampūjayet, yeṣāṃ prasādaleśena kṛṣṇabhaktiḥ prajāyate.

• Emphasizes the necessity of sādhu-saṅga (association with devotees) as the catalyst for bhakti.
• Highlights that grace (prasāda) is the primary cause for the awakening of spiritual devotion.

Of all forms of worship, the worship of Śrī Krishna is the highest. Even higher than that is said to be the worship of His devotees.

ārādhanānāṃ sarveṣāṃ śrīkṛṣṇārādhanaṃ param |

tasmātparataraṃ proktaṃ tadbhaktānāṃ samarcanam ||17||

ārādhanānām -- of worships

sarveṣām -- of all

śrīkṛṣṇa-ārādhanam -- the worship of Śrī Krishna

param -- the highest

tasmāt -- than that

parataraṃ -- higher

proktaṃ -- is said to be

tad-bhaktānām -- of His devotees

samarcanam -- the worship

sarveṣāṃ ārādhanānāṃ śrīkṛṣṇārādhanaṃ param; tasmāt tadbhaktānāṃ samarcanam parataraṃ proktam.

• This verse emphasizes the principle of bhakta-sevā (service to devotees) as the culmination of devotional practice.
• It reflects the Vaishnava theological stance that the devotee is dearer to the Lord than the Lord Himself, as evidenced by similar sentiments in the Bhāgavata Purāṇa.

What effort, indeed, is there in this world in worshipping the great souls? For they are ever-satisfied by the constant service of Govinda.

ko nu prayāso loke’sminnarcane tu mahātmanām |

teṣāṃ tu nityatṛptānāṃ govindasyānusevayā ||18||

kaḥ -- what

nu -- indeed

prayāsaḥ -- effort

loke -- in the world

asmin -- in this

arcane -- in worshipping

tu -- but/indeed

mahātmanām -- of the great souls

teṣām -- of them

tu -- indeed

nityatṛptānām -- who are ever-satisfied

govindasya -- of Govinda (Krishna)

anusevayā -- by the constant service

asmin loke mahātmanām arcane kaḥ nu prayāsaḥ? teṣāṃ tu govindasya anusevayā nityatṛptānām (bhavanti).

• asmin loke: in this world
• mahātmanām arcane: in worshipping the great souls
• kaḥ nu prayāsaḥ: what effort is there?
• teṣāṃ: they (the great souls)
• govindasya anusevayā: by the constant service of Govinda
• nityatṛptānām: are ever-satisfied

• The verse highlights that the "great souls" (mahātmanām) require no external ritualistic effort because their inner state is one of perpetual fulfillment derived from devotion to Govinda.
• The term 'nityatṛpta' (ever-satisfied) underscores the theological principle that service to the Divine is the ultimate source of contentment, rendering worldly endeavors redundant.