Yesam Ragoditah Krsne Sraddha

Those in whom spontaneous attachment (raga) for Krishna has arisen, or in whom pure faith has arisen — their conduct is seen to be pure in every respect.

Toward impure conduct, they naturally feel no inclination, since their attachment — now turned toward Vaikuntha — has left the sphere of material sense objects.

By considering one's eligibility (adhikara), virtue and fault are discerned. They always reject arguments that are dry logic-chopping and devoid of spiritual substance.

In disputes between sampradayas, or over external symbols and the like, they never feel hatred nor do they become attached to such disputes — for they are devoted solely to life's real purpose.

That alone is true action which pleases Hari; that alone is true knowledge by which the mind turns to Him. Remembering this, the wise accomplish their constant duty.

Whether in life or in death, their intelligence is never bewildered. They are steady, humble by nature, and devoted to the welfare of all living beings.

'The soul is purely spiritual and distinct from matter, the mind certainly arises from material inertia, and the body is entirely of the manifest material world' — this they have ascertained for good.

The jiva soul is, by spiritual nature, an eternal servant of the Supreme Lord, its essential nature always constituted by loving devotion (priti); even while situated within material nature, it remains linked to the Lord through bhakti-yoga.

Having known this, enriched with the mood of Vraja, situated in Vaikuntha within the self at all times, they constantly worship Krishna, whose form is eternity, knowledge, and bliss.

Owing to the abundance of prema in pure spiritual existence, that same love, having entered the mind-composed subtle body in a mixed state, surges up there too.

Therefore, in the conditioned soul, the effect of that love is observed to be mental in nature; further, its pervasion into the gross body is accompanied by an inward-turned disposition.

The sara-grahi devotee, while worshipping Krishna within the self sheltered in a feminine mood, constantly performs his external bodily duties like a hero, in a manly, dutiful way.

Among men, he is a great hero; among women, likewise, a protective man; in society, greatly learned; among children, a good teacher.

He is the foremost among those versed in artha-sastra, one who directs all toward the supreme goal, an establisher of peace, and in battle, a purifier of the hearts of the sinful.

Owing to the abundance of his wealth of prema, he is at times beloved by the people; yet he renders intimate, confidential service, remaining situated in the secrecy of solitude.

When, in the forest of Sri Vraja, having taken shelter of the Yamuna's bank, shall I worship the eternal, all-cognizant, blissful Lord, in the company of sara-grahi devotees?

May the shelter of the feet of sara-grahi Vaishnavas always be mine — by even the slightest trace of whose mercy a person may become sara-grahi himself.

May Vaishnavas of tender faith, the intermediate, and likewise the topmost, upon obtaining this scripture, rejoice — for the pleasure of Krishna.

In this consideration of the supreme goal, on account of dwelling on external faults, a sara-grahi person should never become one of ruined faith.

In the Saka year eighteen-hundred, at Bhadraka, Kedara, born in the Datta lineage, composed this scripture, dear to the saintly.