Introduction. By Çréla Gopäla Bhaööa Gosvämé

By Ç ré la Gopä la Bhaö ö a Gosvä mé

Ç ré Ç ré Kå ñ ë a Caitanya Candrä ya namaù

praë amya sacchidä nandaà jagatä à sevyamé ç varam

ç ré kå ñ ë aà paramä nandam ananya bhé ñ thadä yakam

vakti gå hidvijä dé nä m anayä nä à viç eñ ataù

paddhatià tä à vivä hä deù sat kriyä sä ra dé pikä m

ç ré mad gopä la bhaö ö o ‘yaà sä dhü nä m-ä jï ayä bhå ç aà

bhagavad dharma rä kñ ä rthaà bhaktä nä à vaidiké tü yä

kå tä yä py-aniruddhena bhé ma bhaö ö ena yä kå tä

ç ré mad govindä nandena karmé ë ä à paddhatiù kå tä

ç ré nä rä yaë a bhaö ö ena karmaö ä nä nta vaidiké

bhaö ö a ç ré bhavadevena chandogä nä nta yä kå tä

varë ä ç ramä ntyajä dé nä à vedaiù paurä ë é kä dibhiù

manvä di dharma ç ä stroktair vacanaiù sapramaë akaiù

ç ré mad govinda bhaktä nä à sevä -nä maparä dhataù

kå teyaà paddhatiù kintu pitå -devä rcanaà vinä

“Offering obeisances to Lord Ç ré Kå ñ ë a, who is eternal, full of knowledge and bliss, is worshipped by the whole world, the controller of the universe, situated in supreme bliss, and the bestower of the desired goal to the unalloyed devotees, I, Gopä la Bhaö ö a, receiving the order from saintly, exalted devotees, present a manual on vedic saà skä ras called “Sat Kriyä Sä ra Dé pikä ”. By this, the householders within the varë ä ç rama system (brä hmaë as, kñ atriyas, vaiç yas and ç ü dras) and those outside the varë ä ç rama system (cä ë ò ä las, mlecchas, yä vanas etc.) can maintain the principles of Vaiñ ë ava teachings. In presenting this, I have always kept in mind the supreme position of devotional service.

Ç ré Aniruddha Bhaö ö a, Ç ré Bhé ma Bhaö ö a and Ç ré Govindä nanda Bhaö ö a have compiled manuals for the fruitive workers; Ç ré Nä rä yaë a Bhaö ö a also compiled one; and Ç ré Bhavadeva Bhaö ö a compiled one for the followers of the Sä ma Veda.

For the devotees of Lord Govinda, inside or outside of the varë ä ç rama system, I will explain the process of performing Vedic saà skä ras taking evidences from the Vedas, Purä ë as, Manu and other Små tis, avoiding injunctions which call for worship of the devatä s and pitå s, as this would cause seva and nä mä parä dha for the devotees.”

It is not proper from me to write my own name as the compiler of this book as others would do, for I fear becoming bewildered by false ego, as the Bhagavad Gé tä states: “Those who are bewildered by the false ego think themselves the doer.” (BG 3.27) But by the order of the saintly devotees of the saà pradä ya, I am obliged to write my name as Gopä la Bhaö ö a. This spirit soul, having tasted the nectar of service to the lotus feet of Ç ré Kå ñ ë a Caitanya, always follows the instructions of the devotees.

(Here the author begins to explain the previous verses phrase by phrase.)

With these qualifications, I offer my obeisances unto Lord Ç ré Kå ñ ë a. The meaning of the word ‘kå ñ ë a” has been explained above. What is the form of Kå ñ ë a? That form which is full of eternity, knowledge and bliss, beyond the modes of material nature, beyond all speech. Kå ñ ë a is all attractive, full of sweetness and beauty, the very form of happiness.

He is thus to be worshipped by the whole universe. “Jagatä à sevya” means that he is worshipable by all because he is always full of all powers such as aë imä and laghimä, and is full of all happiness. As He is the Supreme Lord, He is worshipable not only by all the inhabitants of the universe such as Brahmä, but also by the avatä ras such as the universial form. As Kå ñ ë a, complete with six opulences is beyond the modes of matter, He is worshipable by Matsya and other avatä ras. What more can be said? He is even worshipable by Nä rä yaë a of Vaikuë ö ha and by Karaë aç ä yi Mahä viñ ë u, what to speak of the devatä s.

Why is this? Because He is the very form of bliss (paramä nandam). Amongst all those living in this material world, for the hankering devotees fixed in worship of the Lord, He is bliss itself. He only gives that bliss to those devotees who, with great desire, are fully dedicated to Himself alone, and to no other Vaiñ ë avas, what to speak of others.

(Here is the explanation of the next four lines.)

This book is only for those who are householders dedicated solely to Lord Govinda. The word “gå hi dvé jä di” refers to household brä hmaë as, kñ atriyas, vaiç yas, ç ü dras, mixed varë as (saë kara) and those not within the varë ä ç rama system, who have been initiated with mantra and name of Lord Kå ñ ë a by a bone fide guru. I have written this manual for those persons so that they can protect the principles of bhagavata dharma perfectly (bhå ñ am).

The meaning is this: Bhagavata dharma is devoid of pious activities such as daily duties(nitya), periodic duties(naimittika), those arising from personal desire (kä mya) and of worship of devatä s and pitå s. This manual is meant for those persons who are initiated with the Lord’s name and mantra from a bona fide guru, so that they do not have to give up bhagavata dharma. As the philosophy of those fixed in bhagavata dharma is superior to that of those fixed in karma, this manual of Vedic saà skä ras following bhagavata dharma is superior to all those works.

The necessity of protection of bhagavata dharma is now explained in detail. Previously Ç ré Aniruddha Bhaö ö a compiled a paddhati for the followers of the Å g, Yajur and Athä rva Veda; later on Bhé ma Bhaö ö a, who craved for fruitive results like a madman, also compiled a book; then Ç ré mad Govindä nanda Bhaö ö a wrote another work for those who are expert in all types of karmas. Ç ré Nä rä yaë a Bhaö ö a also compiled a work for those gross materialists who pretend to be followers of the Vedas. Then Bhavadeva Bhaö ö a prepared another manual for those who are expert in performing Sä ma Veda rites. After that, the Bhaö ö as of South India, knowledgeable of Å g, Yajur, Sä ma Veda, the Purä ë as and other scriptures, compiled more works for those engrossed in karma.

(Here is the explanation of the last four lines.)

In this work, proofs are cited from the Vedas, from the Purä ë as, Upa-Purä ë as, Ç ré mad Bhä gavatam, Paï carä tra, Yä malas, Rä mä yaë a and other scriptures, and from the eighteen Dharma Ç ä stras including Manu Små ti, to show the superiority of following bhagavata dharma as opposed to following the above mentioned manuals. I have written this manual for those within the varë ä ç rama system such as brä hmaë as, and for those outside, such as illegitimate offspring, who are also unalloyed devotees of the Lord. By following this manual they can avoid seva and nä mä parä dhas by avoiding worship of devatä s and pitå s.

Here are some scriptural statements forbidding worship of the devatä and pitå s

1. Nä rä yaë a Upaniñ ad

Worship of Ç iva, Ç akti (Durgä), Sü rya, Gaë apati and other devatä s and pitå s is not prescribed anywhere, neither by local custom nor by scripture (Purä ë a, Små ti, Ä gama, Dharma Ç ä stra, or Veda), for devotees of Viñ ë u - who are either householders of varë ä ç rama or outcastes - initiated with Viñ ë u mantra. Rather, by doing such worship they commit offense.

Thus as first evidence, Nä rä yaë a Upaniñ ad (of the Athä rva Veda) says:

oà atha puruñ o ha vai nä rä yaë o ‘kä mayata prajä ù så jeyeti

nä rä yanä t prä ë o jä yate

manaù sarvendriyä ë i ca khaà vä yur jyotir ä paù på thivé viç vasya dhä rië é nä rä yaë ä d brahmä jä yate

nä rä yaë ä d rudro jä yate

nä rä yaë ä d indro jä yate

nä rä yaë ä d prajä patiù prajä yante

nä rä yaë ä d dvä daç ä ditya rudrä vasavaù sarvaë i chandä gà si

nä rä yaë ä d eva samutpadyante

nä rä yaë ä d pravartante

nä rä yaë e pralé yante

ya evaà veda

ity upaniñ at(e)

oà atha nityo nä rä yaë aù

brahmä nä rä yanaù

ç ivaç ca nä rä yaë aù

ç akraç ca nä rä yaë aù

kä laç ca nä rä yaë aù

diç aç ca nä rä yaë aù

vidiç aç ca nä rä yaë aù

ü rdhvaç ca nä rä yaë aù

adhaç ca nä rä yaë aù

antar bahiç ca nä rä yaë aù

nä rä yana evedagà sarvaà

yad bhü taà yac ca bhavyam

niñ kalaì ko niraï jano nirvikalpo nirä khyataù

ç uddho deva eko nä rä yaë aù

na dvité yo ‘sti kaç cit(e)

sa viñ ë ur eva bhavati sa viñ ë ur eva bhavati

ya evaà veda

ity upaniñ at(e)

“Then the Supreme Lord Nä rä yaë a desired to create living entities. From Nä rä yaë a came the life airs; from Nä rä yaë a came the mind and all the senses; from Nä rä yaë a came the elements - ether, air, light, water and earth, which supports the universe. From Nä rä yaë a came Brahmä, Rudra, Indra, Prajä pati. From Nä rä yaë a came the twelve Ä dityas, the twelve Rudras, the twelve Vasus, all the vedic metres and all the devä s. Everything came from Nä rä yaë a in the beginning and everything enters into Nä rä yaë a at the end

Thus Nä rä yaë a is the eternal being. Brahmä, Ç iva, Indra, time, the directions, the subdirections, up and down, inside and outside, are all pervaded by Nä rä yaë a. Nä rä yaë a is everything, past, present and future.Nä rä yaë a is the eternal pure effulgent Lord, without a second to compare. He is Viñ ë u, the Supreme Lord, says the upaniñ ad.”

bodhaï ca sä rathià kå tvä manaù pragrahavan pumä n

prayä ti paramaà pä raà viñ ë vä khyaà padamavyayam

viñ ë avä khyaà padamavyaym iti

(The author comments thus:)

Being the original cause of all causes, one without a second, being present before creation, in the present time and after the dissolution, Lord Nä rä yaë a is eternal and therefore the only worshippable entity of the demigods like Brahmä etc. Using this Upaniñ ad as proof, I am explaining the meaning of the Nä rä yaë opaniñ ad revealed by Ç ré mad Aì girä in the Athä rva Veda.

(The first verse begins with “om.”)

praë avaç -chandasä m aham - " Among the Vedic verse, I am oà."

According to this statement, it is concluded that in the past, present and future, oà is none other than Nä rä yaë a Himself. The word 'nå ' refers to a person, and " nara” refers to all those produced from him, such as sons and and grandsons. The “ä yaë a” or shelter of all men, is Nä rä yaë a. He is to be served, praised and worshipped; He is the object of all remembrance. He alone is the master of all.

After the period of destruction (mahä -pralä ya), the Lord desired to create. What did He desire to create? Desiring in His mind to create offspring, He created Brahmä, who then performed secondary creation. The plural word " prajä ù " indicates that all species were born from the body and mind of Lord Brahmä. Thus Indra was born from Nä rä yaë a, as were the twelve Ä dityas, their associates and families, the eleven Rudras, their associates and their consorts, the Rudrä ë é s, and the other thirty-three million demigods such as Gaë eç a etc. All the different sages such as the devarñ is (sages amongst the demigods), maharñ is (exalted sages), and rä jaå ñ is (saintly kings) came into existence from Lord Nä rä yaë a, as well as all other moving and non -moving entities. Then, at the time of annihilation, they once again all merge into the body of the Lord; in other words; after the creation they are maintained by Him until the time of the dissolution. After dissolution, all living entities beginning from Brahmä reside within the Lord, until the time of the next creation. In this regard there is evidence from the Mahä bhä rata:

yathä ù sarvä ë i bhü tä ë i

bhavantyä di yugä game

yasmiì ç ca pralayaà yä nti

punar eva yugakñ aye

" At the beginning of the primary creation from Lord Nä rä yaë a, all living entities beginning from Brahmä take birth and at the time of annihilation of the millenium, they enter into Nä rä yaë a."

The word 'ca' in this verse (yasmiì ç ca) indicates that they are also maintained by Him.

(explanation of the second verse.)

As such, Lord Nä rä yaë a alone is the Supreme worshipable object in all the universe because He is eternal, imperishable and always remains so, even after the dissolution. 'Ato Brahmä ca nä rä yaë aù ' - Nä rä yaë a is Brahmä (the creator). The thirty-three million demigods (indicated by the word ca)– Brahmä ’s sons, grandsons and great grandsons who are all born from his mind and body --are not independent Lords, they are not seperate from the Lord. They all worship Nä rä yaë a.

'Ç ivaç ca nä rä yaë aù ': Nä rä yaë a is also Ç iva, the destroyer of the universe, along with his associates. 'ç akraç ca nä rä yaë aù ': Indra, the king of heaven, as well as his family members is also Nä rä yaë a.The eleven Rudras along with their ghostly associates and their consorts are Nä rä yaë a. The eight Vasus and the Aç viné Kumä ras along with their companions are Nä rä yaë a. All the sages such as the devarñ is, maharñ is, rä jarñ is are Nä rä yaë a, as well as the munis, sä dhyas, cä raë as, gandharvas, daityas, yä tudhä nas and kinnaras.

'Kä las ca nä rä yaë aù ': Time, Yamarä ja and his scribe Citragupta, are all forms of Nä rä yaë a.'diç aç ca nä rä yaë aù ': the ten directions -- east, west, south, north, south-west, north-west, south-east, north-east, up and down -- and the protective deities of them namely Indra, Ä nala (Agni), Yama, Naiå ta, Varuë a, Vä yu, and Kuvera along with their associates are all Nä rä yaë a. 'Adhaç ca nä rä yaë aù ' The lower planetary systems, their residents, the nä ga-puruñ as and their daughters the nä ga-kanyä s, as well as the presiding deities of that region -- Ç ré Ananta, Kü rma and Varuë a are all Nä rä yaë a.

'Urdhvaç ca nä rä yaë aù ': the higher planets such as Bhü rloka, Bhuvarloka, Svarloka, Maharloka, Janaloka, Tapoloka and Satyaloka and their respective masters such as Brahmä, Indra etc. are all Nä rä yaë a. The incarnations such as Ç ré Ç ä lä grä mä which appear from the Gaë daki River, and the eight different types of Deity forms of the Lord, and the unembodied entities who are the worshipable objects of those who perform ç rä ddha to the forefathers, who worship Karyavä lä or who offer tarpaë a to Bali-Vaiç vadeva, are also Nä rä yaë a.

'Antar bahiç ca nä rä yaë aù ': inside the universe the entities like Brahmä, Indra, the devä s, sages, å ñ is, tapasviné s, siddhas, cä raë as, gandarvas, kinnaras, apsaras, dä navas, pious men, yakñ as, pretas, bhü tas, piç ä cas, nä gas, moving and non-moving creatures, humans, four-legged animals like cows, five-nailed animals (like elephants), two-hooved and one-hooved beasts, those born from sweat, insects, flies, those living on the seven islands and the highest mountains, on golden earth and in dark lands, --and those things outside the universe--darkness, the five gross elements, false-ego, the twenty-four elements--are all Nä rä yaë a.

In this entire universe whatever has taken place in the past, whatever is happening at the present and whatever will happen in the future is only because of Nä rä yaë a. There is nothing that is different from Nä rä yaë a; everything comes from Him, therefore everything belongs to Him. Hence Brahmä and others are all Nä rä yaë a. He is 'nitya': eternal, ever existent through millions of annihilations. He is 'niñ kalam': without parts, although all beings are part of Nä rä yaë a, He Himself remains perfect and complete, as described in Ç ré mad Bhä gavatam 1.3.27:

kalä ù sarve harer eva saprä japatayaù surä ù

“The prajä patis and demigods are all portions of the plenary portions of Ç ré Hari.”

The word 'nirä khyä taù ' means 'He is invisible to the masses in general even though He is everywhere'. 'Nirvikalpaù ' refers to the one who is without any master and is one without a second. Being free from all falsehood, He is 'niraì janaù ', or Brahman. He is known as 'ç uddha', transcendentally pure, or the one who has a pure existence. Therefore, only Lord Nä rä yaë a is the Supreme Personality of Godhead.

'ato deva eko nä rä yaë aù ': the purport is that the supreme object of reverence for all the residents of the universe, including Brahmä, Indra, the demigods, demons and men is Lord Nä rä yaë a, and no one else. Thus, among the demigods, demons and men, one who is a householder should control the intelligence and the mind, accept a bona fide spiritual master in order to understand the science of the Supreme Lord Nä rä yaë a, and become determined to seek the association of devotees. Thus he will be able to understand the science of the Supreme. Then after giving up this life, he will attain Viñ ë u, who is called ' param', 'pä ra', 'avyayam', 'padam'.