There are songs of Thakura Narottama Dasa, one of the acaryas in the Gaudiya-sampradaya, composed in simple Bengali language. But Thakura Visvanatha Cakravarti, another very learned acarya of the same sampradaya, has approved the songs by Thakura Narottama Dasa to be as good as Vedic mantras.

- from Srimad Bhagavatam 1.10.20

.... also ....

The prayers of Narottama Dasa Thakura, this sound is above the material platform. It is directly from the spiritual platform. And there is no need of understanding the language.

It is just like a thunderburst. Everyone can hear the sound of thunder--there is no misunderstanding. Similarly, these songs are above the material platform, and they crack like thunder within your heart. There is so much depth of meaning in Narottama dasa Thakura's prayers.

- Srila Prabhupada

mātar ity eva śabdena yām ca sambhasate narah
sā mātr-tulyā satyena dharmah sāksī satām api

If a man addresses someone as “mother”, dharma has witnessed that statement. In truth, she is the same as his mother. — Brahma-vaivarta Purāna 1.10.50.

sri-krsno jagatām tāto jagan-mātā ca rādhikā
pituh sad-guno mātā vandyā pūjyā garīyasī

Sri Krishna is the father of the world and Radhika is the mother. The mother is one hundred times more worshipful and higher in point of respect due than the father. — Nārada Pañcarātra 2.6-7.

daśa caiva pitrn mātā sarvām vā prthivīm api
gauravenābhibhavati nāsti mātr-samo guruh
mātā garīyasī yac ca tenaitām manyate janah

One’s mother is equal to ten fathers, or even to the whole earth. There is no senior person equal to the mother. Indeed, she is above all others in terms of the reverence and respect due to her. It is for this reason that people offer so much respect to their mother. — Mahābharata anusāsana-parva 105.15-16

nāsti vedāt param śāstram nāsti mātr-samo guruh
na dharmāt paramo lābhas tapo nānaśanāt param

There is no śāstra superior to the Vedas; there is no guru equal to one’s mother; there is no acquisition superior to that of virtue; and there is no penance superior to fasting.” — Mahābharata anusāsana-parva 106.65

tyajanto patitān bandhūn dandyān uttama-sāhasam
pitā hi patitah kāmam na tu mātā kadācana

Anyone who rejects their kinsmen for being fallen shall be punished with uttama-sāhasa (the highest monetary fine). Only the father may be considered fallen, never the mother. — Nārada Purāna 1.14.18

Bibliography:

Krishna Dvaipayan Vyasadev. Brahma-vaivarta Purāna. Sanskrit with English translation. Parimal Publi-cations. 2001. Delhi.

Krishna Dvaipayan Vyasadev. Brahma-vaivarta Purāna. Published by Sri Natavara Chakravati. Calcutta. Sanskrit. 1827.

Krishna Dvaipayan Vyasadev. Mahābharata. Sanskrit with Bengali translation by Sri Haridas Siddhantavagi Bhattacarya. Published by Sidhantayantre. Calcutta. 1933.

Krishna Dvaipayan Vyasadev. Mahābharata. English translation by Manmatha Nath Dutt. Published by HC. Das. Calcutta. 1896.

Krishna Dvaipayan Vyasadev. Nārada Pañcaratra. Sanskrit with English translation by Swami Vijnanananda. Parimal Publications. 1997. Delhi.

Krishna Dvaipayan Vyasadev. Nārada Pañcaratra. Sanskrit transliteration. www.granthamandira.org.

Krishna Dvaipayan Vyasadev. Nārada Purāna. English translation. Motilal Banarshidass. 1995. Delhi.

Krishna Dvaipayan Vyasadev. Nārada Purāna. Sanskrit with Hindi translation. Sahitya Sammelan. 1989. Prayag.

I was reading Indradyumna Swami's latest diary and came across this beautiful song that I just had to blog about. This is perfect for any harinama enthusiasts:

Kamoda-raga by Narahari Dasa
(Translated by Kusakrata Dasa)

aju gora nagara kirtane sajiya calaye priya parikara sane

“Surrounded by His dear devotees, Lord Gaura performs sankirtana in the city.”

angera su-besa bhala sobhe nace nana bhangite bhubana-mana mohe

“His well-dressed form is glorious. Dancing in many graceful ways, He charms the hearts of everyone in the world.”

prema barisaye anibara bahaye ananda nadi nadiya majhara

“He continuously showers the bliss of ecstatic spiritual love. He makes a river of spiritual bliss flow in Nadiya.”

deba-gana misa-i manuse braise kusuma kata manera harise

“The demigods stay amongst the human beings. Their hearts are joyful. How many monsoons of flowers do they shower?”

nagariya loka saba dhaya manera manase goracandra guna gaya

“The people run to greet Him. With all their hearts they sing Lord Gaura’s glories.”

mudhegana suni simha-nada ha-iya birasa mana ganaye pramada

“Some bewildered people, their hearts withered by fear, think the tumultuous kirtan is a host of lions roaring.”

lakhe lakhe dipa jwale bhala upama ki abani gagana kare alo

“Millions and millions of glistening lamps shine. With what shall I compare the light that fills the ground and sky?”

narahari kahite ki jane matila jagata ke-u dhairaja na mane

“What shall Narahari say? He does not know. The whole world has become wild with bliss. No one is peaceful at heart.”

SB 3.28.33:

With devotion steeped in love and affection, the yogi should meditate within the core of his heart upon the laughter of Lord Visnu. The laughter of Visnu is so captivating that it can be easily meditated upon. When the Supreme Lord is laughing, one can see His small teeth, which resemble jasmine buds rendered rosy by the splendor of His lips. Once devoting his mind to this, the yogi should no longer desire to see anything else.

PURPORT: (...) The exceptional beauty of the laughter of Lord Visnu is that when He smiles His small teeth, which resemble the buds of jasmine flowers, at once become reddish, reflecting His rosy lips.(...)

All the cowherd men, including Nanda Maharaja, used to talk of the wonderful activities of Lord Krsna and Balarama, and they were always so much absorbed in those talks that they forgot the threefold miseries of this material existence. This is the effect of Krsna consciousness. What was enjoyed five thousand years ago by Nanda Maharaja can still be enjoyed by persons who are in Krsna consciousness simply by talking about the transcendental pastimes of Krsna and His associates.

From Krsna book Chapter 11

Sri Nama-mala-grahana-mantra (upon taking one's beads):

tribhanga-bhangima-rupam
venu-randhra-karancitam
gopi-mandala-madhya-stham
sobhitam nanda-nandanam

"His form bent in three places, His hands bent over the holes of His flute, the son of Nanda Maharaja stands resplendent amidst a circle of gopis."

Sri Nama-mala-grahana-mantra (on taking the beads for the purpose of japa [japarthe]):

avighnam kuru male tvam
harinama-japesu ca
sri radha-krsnayor dasyam
dehi male tu prarthaye

"O Mala, please destroy inauspiciousness in my chanting of the holy name of Lord Hari and grant me the position of service to Radha and Krsna. This is all I pray, O Mala."

nama cintamani-rupam
namaiva parama gatih
namnah parataram nasti
tasman nama upasmahe

"The Holy Name is a beautiful transcendental touchstone--it is the supreme goal. There is nothing higher than the Holy Name. I therefore worship the Holy Name."

nama-yajno mahayajnah
kalau kalmasa-nasanam
krsna-caitanya-prityarthe
nama-yajna-samarpanam

"The sacrifice of the name is the highest yajna, which destroys the contamination of Kali-yuga. In order to please Lord Sri Krsna Caitanya Mahaprabhu, I offer this sacrifice of the holy name."

Sri Nama-mala-sthapana-mantra (establishing the beads):

patita-pavana nama
nistaraya naradhamam
radha-krsna-svarupaya
caitanyaya namo namah

"The holy name is the saviour of the fallen. Oh, please deliver this lowest of men. Obeisances again and again unto Sri Caitanya Mahaprabhu, unto Sri Sri Radha-Krsna."

tvam male sarva-devanam
sarva-siddhi-prada mata
tena satyena me siddhim
dehi matar namo 'stu te

"O Mala, among all of the gods, you are considered the bestower of all perfection. By dint of this fact, O Mother, please grant me perfection. Obeisances unto you!"

SIDDHA KSETRESU TIRTHESU DEVATANANCA SANNIDHAU SAHASRAM SATA KOTINAM ANANTAM VISNU SANNIDHAU

(HARI BHAKTI VILASA 17/25 from YAJNAVALKYA SMRTI) If one chants his japa in a transcendental place (such as Vrndavan), or a place of pilgrimage (such as Risikesa, Dvaraka, Badrinatha, Jagannatha Puri, etc.) or near the place of demigods, (according to Srila Sanatana Gosvami's Digdarsini-tika, "demigods" refers to great demigods like Lord Siva) he receives the results 1,000 X 1,000,000. And if one chants near the Deity of Lord Sri Visnu (Krsna), he achieves unlimited results.

MRADUKA USNA SUPAKVAN CA KURYAD VAI LAGHU BHOJANAM NA INDRIYANAM YATHA VRADDHIS TATHA BHUNJITA SADHAKAH

(HARI BHAKTI VILASA 17/46 from NARADA PANCARATRA)

If one claims himself to be devotee, he must eat a small amount of sweets, steaming hot deep fried preparations, and should avoid any food which agitates his senses.

Srila Sanatana Gosvami in his Digdarsini-tika quotes a verse from Saradatilaka, "Those who claim themselves to be devotees should eat their meal in the afternoon, consisting of vegetables and different kinds of fruits, roots and grains."

BRAHMA PATRE CA BHUNJITA MADHYA-PATRA VIVARJITE DAKSAM BRAHMOTTARAM VISNUR MADHYA PATRAM MAHESVARAM

(HARI BHAKTI VILASA 17/47 from NARADA PANCARATRA)

After cutting the middle portion of this Palasa leaf, one should eat on the other portion of it. On the right side of this leaf is the place of Brahma. On the left side is the place of Lord Visnu and in the center is the form of Lord Siva.

Srila Sanatana Gosvami says that a Brahma leaf is the leaf from the Palasa tree. It is necessary for a devotee to cut off the middle portion of this leaf.

YASTU BHAGAVATO BHUTVA NA GRHANATI GANITRIKAM ASURI TASYA DIKSA TU NA SA DHARMAYA VIDYATE GANITRIKAM GRAHITVA YO MANTRAM CINTAYET BUDHAH JANMANTARA SAHASRANI CINTITO'HANCA TENA VAI

(HARI BHAKTI VILASA 17/70,71 from VARAHA PURANA)

After becoming a devotee or engaging in the devotional service to the Supreme Lord, one who does not accept a japa mala, his initiation is said to be demoniac. This kind of initiation is not very beneficial for religious principles. One who chants on the beads properly, I (the Supreme Personality of Godhead) think of this intelligent person for thousands of years.

ASTOTTARA SATAIH PURVA PANCASADBHIS TU MADHYAMA KANYASI PANCA VINSATYA PARIMANAM VIDHIYATE

(HARI BHAKTI VILASA 17/73 from VARAHA PURANA)

The beads which have 108 seeds (beads) are said to be of he topmost quality. The beads which have 50 seeds are said to be of medium quality. The beads which have 20 seeds are said to be of the lowest quality.

TULASI KASTHA GHATITAIR MANIBHIR JAPA MALIKA SARVA KARMANI SARVESAM IPSITARTHA PHALA PRADA

(HARI BHAKTI VILASA 17/112 from NARADA PANCARATRA)

One should understand that beads made out of Tulasi wood seeds is said to be fulfilling all kinds of desires in every activity or function.

TULASI SAMBHAVA YA TU SA MOKSAM TANUTE'CIRAT

(HARI BHAKTI VILASA 17/113 from GAUTAMIYA TANTRA)

The mala which is made out of Tulasi wood seeds is said to be certainly rewarding liberation.

ANAMA MADHYAM AKRAMYA JAPAM KURYAT TU MANASAM MADHYAMA MADHYAM AKRAMYA JAPAM KURYAD UPANSUKAM TARJANIM TU SAMAKRAMYA JAPAM NAIVA TU KARAYET EKAIKA MANIM ANGUSTHENA AKARSAN PRAJAPEN MANUM MERAU TU LANGHITE DEVI NA MANTRA PHALA BHAG BHAVET

(HARI BHAKTI VILASA 17/114,115 from SIVA AGAMA)

Keeping the beads on the mid of one's ring finger, one should chant in murmuring sound. One should not keep beads on the pointing finger and chant japa. Chanting japa with the pointing finger has been rejected. One by one, putting the beads inwards and chanting japa is recommended. Oh dear wife, one should not jump over the head of japa beads. Otherwise he will not get the results of his chanting.

TATRA ANGULI JAPAM KURVAN SANGUSTHA ANGULIBHIR JAPET ANGUSTHENA VINA KARMA KRTAM TAD APHALAM BHAVET

(HARI BHAKTI VILASA 17/116 from SIVA AGAMA)

If one chants japa on the fingers, he should chant also using the thumb. Chanting japa without using the thumb does not give any success.

KANISTHA ANAMIKA MADHYA CATURTHI TARJANI MATA TISRO'NGULYAS TRIPARVAH SYUR MADHYAMA CA EKA PARVIKA PARVA DVAYAM MADHYAMAYA JAPAKALE VIVARJAYET EVAM MERUM VIJANIYAD BRAHMANA DUSITAM SVAYAM ARABHYAN ANAMIKA MADHYAT PRADAKSINAM ANUKRAMAT TARJANI MULA PARYANTAM KRAMAT DASASU PARVASU

(HARI BHAKTI VILASA 17/117,118,119)

Chanting on the fingers, namely the ring finger, the middle finger or the fourth finger are accepted for chanting japa. On these three fingers, there are three parts to be used, and one part of the midfinger, all together ten, to chant japa. This means that one should reject using the first two parts of the midfinger to chant japa. Brahma has stated that the first two parts of the midfinger are said to be the Meru or head of the beads, and he has himself rejected to use it. One should start from the middle of the ring finger and carry on in a clockwise until the pointing finger's root and thus altogether they become ten. One should hold his fingers together and chant japa.

ARABHYAN ANAMIKA MULAT PARIVARTET VAI KRAMAT TARJANI MADHYA PARYANTAM JAPED DASASU PARVASU

(HARI BHAKTI VILASA 17/122 from GAUTAMIYA TANTRA)

Beginning from the middle of the ring finger and continuing clockwise to the root of the pointing finger and chanting japa in this way numbering ten.

NA SPRSED VAMA HASTENA KARA BHRASTAM NA KARAYET

(HARI BHAKTI VILASA 17/124 from GAUTAMIYA TANTRA)

One should not touch his beads with the left hand nor make them fall from the hand.

APAVITRA KARO NAGNAH SIRASI PRAVRTO'PI VA PRALAPAN VA JAPED YAVAT TAVAN NISPHALAM UCYATE

(HARI BHAKTI VILASA 17/132 from VYASA SMRTI)

Chanting japa becomes fruitless if somebody chants in an impure condition, with dirty hands, without a seat, in nude condition, with a covered head, while talking prajalpa. Therefore one should chant japa carefully.

VADANNA GACCHANNA SVAPANNA ANYAT KIMAPI SAMSMARAN NA KSUT JRAMBHANA HIKKADI VIKALIKRTA MANASAH MANTRA SIDDHIM AVAPNOTI TASMAD YATNA PARO BHAVET

(HARI BHAKTI VILASA 17/133 from NARADA PANCARATRA)

While talking, walking, sleeping or thinking about some object, hungry, while stretching the body, while having hiccups, while mentally disturbed, in such condition if someone chants japa, he does not receive the perfection of chanting. Therefore one should endeavor to give up all of these functions to chant properly.

ANGULI AGRESU YAJJAPTA YAJJAPTAM MERU LANGHANE ASANKHYATAN CA YAJJAPTAM TAT SARVAM NISPHALAM BHAVET

(HARI BHAKTI VILASA 17/135 from VYASA SMRTI)

One who chants japa holding the beads on the tip of the fingers, who jumps over the head bead or who chants japa without counting how much he has chanted, then that japa is said to be fruitless.

APAVITRA KARO'SUDDHAH PRAJALPAN NA JAPET KVACIT

(HARI BHAKTI VILASA 17/137 from MANTRARNAVA)

One should not hold japa beads or chant with dirty hands, in an unclean condition or while talking with others.

ANASANAH SAYANO VA GACCHANN UTTHITA EVA VA RATHYAYAMA SIVE STHANE NA JAPET TIMIRA ANTARE UPANAD GUDHA PADO VA YANA SAYYAGATAS TATHA PRASARYA NA JAPET PADAVA UTKATASANA EVA VA

(HARI BHAKTI VILASA 17/139,140 from MANTRARNAVA)

Sitting without a seat, while lying down sleeping, while walking, while standing, while on a path, in impure places such a crematoriam or in dark areas are the forbidden circumstances to chant japa. Wearing shoes, climbing on a carrier, in the sleeping condition, spreading two legs, and on an impure asana, one should not chant japa.

NA . PADAM AKRAMYA NA CAIVA HI TATHA KARAU NA CA ASAMA AHITA MANA NACA SAMSAYANO JAPET NA KAMPAYET SIRO GRIVAM DANTAN NAIVA PRAKASAYET

(HARI BHAKTI VILASA 17/142 from YAJNAVALKYA SMRTI)

While chanting japa, one should not let one's leg climb another leg and arm climb upon another arm, in an unsteady mind, or in a doubtful condition. While chanting, one should not shake his neck or head, and not to show one's teeth to others.

YAKSA RAKSASA BHUTANI SIDDHA VIDYADHARA GANAH HARANTI PRASABHAM YASMAT TASMAD GUPTAM SAMACARET

(HARI BHAKTI VILASA 17/144 from YAJNAVALKYA SMRTI)

If one chants japa while keeping his japa beads outside of his bead bag, then his japa is forcibly stolen by semi-demigods, demons, ghosts, perfected living entities from Siddhaloka and Vidyadharas, the dancers in the heavenly planets. Therefore one should not keep his beads outside of his bead bag.

YADI VA YAMA LOPAH SYAT JAPA ADISU KATHANCANA VYAHARED VAISNAVAM MANTRAM SMARED VA VISNUM AVYAYAM

(HARI BHAKTI VILASA 17/148 from TRAILOKYA SAMMOHANA TANTRA)

If somehow, due to certain circumstances, somebody breaks the stated rules to chanting, then he should chant a Visnu mantra or remember the imperishable Personality of Godhead, Sri Visnu.

TRIVIDHO JAPA YAJNAH SYAT TASYA BHEDAN NIVODHATA VACIKAS CA UPANSUS CA MANASAS CA TRIDHA MATAH TRAYANAM JAPA YAJNANAM SREYAN SYAD UTTAROTTARAH

(HARI BHAKTI VILASA 17/155 from NRSINGHA PURANA)

Japa yajna is of three kinds. Please listen. Chanting with a sound vibration, chanting with a murmuring condition and chanting within the mind. These three kinds of chanting are respectively one better than the other [chanting in the mind is best].

YADUCCHA NICA SVARITAIH SPASTA SAVDAVD AKSARAIH MANTRAM UCCHARAYED VYAKTAM JAPA YAJNA SA VACIKAH SANAIR UCCHARAYEN MANTRAM ISAD OSTHAU PRACALAYET KINCIT SAVDAM SVAYAM VIDYAD UPANSUH SA JAPAH SMRTAH

(HARI BHAKTI VILASA 17/156,157 from NRSINGHA PURANA)

Chanting japa is of three kinds, higher class, lower class and svarita class which is melodiously chanting clearly where every word can be heard by others. That is called vacika. Any japa mantra chanted in murmuring sound, where ones's two lips move very minutely and one can only hear a few words out of it, that chanting is called upansu.

Srila Sanatana Gosvami in his Digdarsini-tika writes that one who is chanting japa melodiously, with high and low sounds, in a swinging condition, it is called svarita where others can hear every sound vibration clearly. Therefore, it is said that one should chant openly. But better is to chant japa in such a way that one can hear it himself only.

UPANSU JAPA YUKTASYA TASMAT SATA GUNO BHAVET SAHASRO MANASAH PROKTO YASMAD DHYANA SAMO HI SAH

(HARI BHAKTI VILASA 17/159 from YAJNAVALKYA SMRTI)

One hundred times better than chanting japa in clear or loud condition is to chant japa in mumuring condition where one can hear himself. One thousand times better, still, is chanting within one's mind, because chanting within the mind is equal to meditating on the Supreme Lord.

Srila Sanatana Gosvami clarifies this situation in his Digdarsini-tika, stating that chanting within the mind is one hundred times better than chanting in murmuring condition which is one hundred times better than chanting with the sound vibration.

NADOSO MANASE JAPE SARVA DESE'PI SARVADA JAPA NISTHO DVIJA SRESTHAH SARVA YAJNA PHALAM LABHET ASUCIR VA SUCIR VAPI GACCHAN TISTHAN SVAPANNAPI MANTRAIVA SARANO VIDVAN MANASAIVA SADA ABHYASET

(HARI BHAKTI VILASA 17/161,162 from MANTRARNAVA)

Oh best of the brahmanas, in all conditions and always one should chant japa in one's mind because it has no faults. Therefore, anyone who is engaged in chanting japa, gets the results of performing all kinds of sacrifices. Whatever condition he may be, whether purified or unpurified condition, walking condition or still (standing or sitting) condition, sleeping condition, one should take shelter at the feet of chanting japa alone and chant japa within one's mind.

Srila Sanatana Gosvami remarks regarding chanting japa within one's mind, that because chanting japa within mind has no faults, therefore one should chant japa within one's mind. This is the best japa of all. Here "the best of brahmanas" refers to those who chant japa. In all conditions, one should take shelter in chanting japa without considering the time, place and circumstances. This is the understanding here.

JAPENA DEVATA NITYAM STUYAMANA PRASIDATI PRASANNA VIPULAN BHOGAN DADYAM MUKTIS CA SASVATIM

(HARI BHAKTI VILASA 17/166 from PADMANABHIYA)

If one chants japa regularly to please the Supreme Lord, then the Supreme Lord, being pleased, will increase one's spiritual advancement and give one the eternal liberation.

Srila Sanatana Gosvami says in his Digdarsini-tika that eternal liberation means achieving the eternal abode of the Supreme Lord, Vaikuntha dhama.

ATAH KURYAD JAPAM NITYAM SAKTYA NIYATA SANKHYAYA

(HARI BHAKTI VILASA 17/199 from NARADA PANCARATRA)

One should chant regularly, according to one's capacity, a fixed number of rounds every day.

Srila Sanatana Gosvami says in his Digdarsini-tika, that according to one's capacity, one should regularly chant a fixed number of rounds each day and account the number each day. "One should not chant less or more japa day after day". When the fixed number of rounds is completed one should finish chanting japa and engage in other service.

The Supreme Personality of Godhead, who is known as Puruṣottama, the greatest of all persons, has a pure mind. He is so gentle that even if His servant is implicated in a great offense, He does not take it very seriously. Indeed, if His servant renders some small service, the Lord accepts it as being very great. Even if an envious person blasphemes the Lord, the Lord never manifests anger against him. Such are His great qualities.

This verse is from the Bhakti-rasāmṛta-sindhu (2.1.138), by Śrīla Rūpa Gosvāmī.

Śrī Caitanya-caritāmṛta
Madhya-līlā Chapter 4 Text 186
 
pragāḍha-premera ei svabhāva-ācāra
nija-duḥkha-vighnādira nā kare vicāra

SYNONYMS

pragāḍha—intense; premera—of love of Godhead; ei—this; svabhāva—natural; ācāra—behavior; nija—personal; duḥkha—inconvenience; vighna—impediments; ādira—and so on; nā—not; kare—does; vicāra—consideration.

TRANSLATION

“This is the natural result of intense love of Godhead. The devotee does not consider personal inconveniences or impediments. In all circumstances he wants to serve the Supreme Personality of Godhead.

It is natural for those who have developed intense love for Kṛṣṇa not to care for personal inconvenience and impediments. Such devotees are simply determined to execute the order of the Supreme Personality of Godhead or His representative, the spiritual master. In all circumstances, even amidst the greatest dangers, they undeviatingly carry on with the greatest determination.

This definitely proves the intense love of the servitor. As stated in Śrīmad-Bhāgavatam (10.14.8), tat te ’nukampāṁ su-samīkṣamāṇaḥ: those who seriously desire to get free from the clutches of material existence, who have developed intense love for Kṛṣṇa, are worthy candidates for going back home, back to Godhead. An intense lover of Kṛṣṇa does not care for any number of material discomforts, scarcity, impediments or unhappiness.

It is said that when one sees apparent unhappiness or distress in a perfect Vaiṣṇava, it is not at all unhappiness for him; rather, it is transcendental bliss. In the Śikṣāṣṭaka (8), Śrī Caitanya Mahāprabhu has also instructed, āśliṣya vā pāda-ratāṁ pinaṣṭu mām [Cc. Antya 20.47]. The intense lover of Kṛṣṇa is never deviated from his service, despite all difficulties and impediments brought before him.