The Supreme meditation:
SB 10.14.1
śrī-brahmovāca
naumīḍya te ’bhra-vapuṣe taḍid-ambarāya
guñjāvataṁsa-paripiccha-lasan-mukhāya
vanya-sraje kavala-vetra-viṣāṇa-veṇu-
lakṣma-śriye mṛdu-pade paśupāṅgajāya
Synonyms:
śrī-brahmā uvāca — Lord Brahmā said; naumi — I offer praise; īḍya — O most worshipable one; te — unto You; abhra — like a dark cloud; vapuṣe — whose body; taḍit — like lightning; ambarāya — whose garment; guñjā — made of small berries; avataṁsa — with ornaments (for the ears); paripiccha — and peacock feathers; lasat — resplendent; mukhāya — whose face; vanya-sraje — wearing garlands of forest flowers; kavala — a morsel of food; vetra — a stick; viṣāṇa — a buffalo-horn bugle; veṇu — and a flute; lakṣma — characterized by; śriye — whose beauty; mṛdu — soft; pade — whose feet; paśu-pa — of the cowherd (Nanda Mahārāja); aṅga-jāya — unto the son.
Translation:
Lord Brahmā said: My dear Lord, You are the only worshipable Lord, the Supreme Personality of Godhead, and therefore I offer my humble obeisances and prayers just to please You. O son of the king of the cowherds, Your transcendental body is dark blue like a new cloud, Your garment is brilliant like lightning, and the beauty of Your face is enhanced by Your guñjā earrings and the peacock feather on Your head. Wearing garlands of various forest flowers and leaves, and equipped with a herding stick, a buffalo horn and a flute, You stand beautifully with a morsel of food in Your hand.
Brahma began his prayers by respectfully glorifying the form of Krsna as he now appeared before him, expressing his desire to attain that prema of which this particular form is the object—the visaya alambana vibhava of sakhya-rati. First he described Krsna’s form in terms of its syama colored complexion—comparing it to a soothing rain cloud—his body wrapped in the golden dress of a cowherd that resembled lightning. As such, he suggested that Krsna’s form wrapped in and thus illumined by the prema of his eternal associates was a like a rain cloud of love showering down upon his thirsty earthly sadhaka’s.
However, since these are also features of Narayana, would not such praise be more appropriately offered to Narayana himself? Are not Krsna’s complexion and dress, properly understood, those of Narayana? To dispose of this doubt Brahma then sought to distinguish Krsna from Narayana and assert the superiority of his form by praising Krsna’s forest ornaments, his gunja berry earings, the flowers in his hair and over his ears placed there with the prema of his sakhas along with his forest flower garland. Narayana is not so ornamented with intimate fraternal love and as such lacks the sweetness of Krsna. Nor is he crowned with Krsna’s peacock feather that Brahma also praised, a crown representing both head/knowledge—its eyes—and heart/love—its beauty. The feather’s eyes are wise in that they are blinded by love to finding fault. Such is Krsna, known more for mercy than for justice we see in Narayana.
Brahma asserted that while majestic Narayana has four hands, Krsna has two. And as indicated by the fact that in his left hand Krsna held cowherd yogurt rice stolen from his friend’s plate and a herding stick in this right hand, this dvi-bhuja form of Gopala Krsna is more charming, affording his devotees a variety of love not available in Vaikuntha. Brahma thus praised Krsna’s hands and the items they held as well as his soft, sweet feet, which due to insufficient body weight during his kumara age left no footprints in the forest. Brahma also praised Krsna’s horn and flute and then distinguished Gopal Krsna from Vasudeva Krsna of Mathura by praising him as the cowherd son of Nanda—pasupangajaya—with intense longing to attain his company as only a cowherd can.
Although Krsna’s transcendental eroticism has not yet manifested in the pages of the Bhagavatam, Krsna’s peacock feather also represents his romanticism, for as the peacock raises his colorful feathers, dancing in courtship as if looking in all directions for love, so too does Krsna look in all directions for Radha and dance under her influence.
I guess we are ready for Brahma's second prayer.
23 hours ago, Swami said:
Brahma began his prayers by respectfully glorifying the form of Krsna as he now appeared before him, expressing his desire to attain that prema of which this particular form is the object—the visaya alambana vibhava of sakhya-rati. First he described Krsna’s form in terms of its syama colored complexion—comparing it to a soothing rain cloud—his body wrapped in the golden dress of a cowherd that resembled lightning. As such, he suggested that Krsna’s form wrapped in and thus illumined by the prema of his eternal associates was a like a rain cloud of love showering down upon his thirsty earthly sadhaka’s.
However, since these are also features of Narayana, would not such praise be more appropriately offered to Narayana himself? Are not Krsna’s complexion and dress, properly understood, those of Narayana? To dispose of this doubt Brahma then sought to distinguish Krsna from Narayana and assert the superiority of his form by praising Krsna’s forest ornaments, his gunja berry earings, the flowers in his hair and over his ears placed there with the prema of his sakhas along with his forest flower garland. Narayana is not so ornamented with intimate fraternal love and as such lacks the sweetness of Krsna. Nor is he crowned with Krsna’s peacock feather that Brahma also praised, a crown representing both head/knowledge—its eyes—and heart/love—its beauty. The feather’s eyes are wise in that they are blinded by love to finding fault. Such is Krsna, known more for mercy than for justice we see in Narayana.
Brahma asserted that while majestic Narayana has four hands, Krsna has two. And as indicated by the fact that in his left hand Krsna held cowherd yogurt rice stolen from his friend’s plate and a herding stick in this right hand, this dvi-bhuja form of Gopala Krsna is more charming, affording his devotees a variety of love not available in Vaikuntha. Brahma thus praised Krsna’s hands and the items they held as well as his soft, sweet feet, which due to insufficient body weight during his kumara age left no footprints in the forest. Brahma also praised Krsna’s horn and flute and then distinguished Gopal Krsna from Vasudeva Krsna of Mathura by praising him as the cowherd son of Nanda—pasupangajaya—with intense longing to attain his company as only a cowherd can.
Here´s a very similar and well-known statement from the mouth of the gopis, appreciating Sri Krishna as he enters the forests of Vraja with his friends:
barhāpīḍaṁ naṭa-vara-vapuḥ karṇayoḥ karṇikāraṁ
bibhrad vāsaḥ kanaka-kapiśaṁ vaijayantīṁ ca mālām
randhrān veṇor adhara-sudhayāpūrayan gopa-vṛndair
vṛndāraṇyaṁ sva-pada-ramaṇaṁ prāviśad gīta-kīrtiḥ
"Wearing a peacock-feather ornament upon His head, blue karṇikāra flowers on His ears, a yellow garment as brilliant as gold, and the Vaijayantī garland, Lord Kṛṣṇa exhibited His transcendental form as the greatest of dancers as He entered the forest of Vṛndāvana, beautifying it with the marks of His footprints. He filled the holes of His flute with the nectar of His lips, and the cowherd boys sang His glories." (Bhagavata 10.21.5)
SB 10.14.2
asyāpi deva vapuṣo mad-anugrahasya
svecchā-mayasya na tu bhūta-mayasya ko ’pi
neśe mahi tv avasituṁ manasāntareṇa
sākṣāt tavaiva kim utātma-sukhānubhūteḥ
Synonyms:
asya — of this; api — even; deva — O Lord; vapuṣaḥ — the body; mat-anugrahasya — which has shown mercy to me; sva-icchā-mayasya — which appears in response to the desires of Your pure devotees; na — not; tu — on the other hand; bhūta-mayasya — a product of matter; kaḥ— Brahmā; api — even; na īśe — I am not able; mahi — the potency; tu— indeed; avasitum — to estimate; manasā — with my mind; antareṇa— which is controlled and withdrawn; sākṣāt — directly; tava— Your; eva — indeed; kim uta — what to speak; ātma — within Yourself; sukha — of happiness; anubhūteḥ — of Your experience.
Translation:
My dear Lord, neither I nor anyone else can estimate the potency of this transcendental body of Yours, which has shown such mercy to me and which appears just to fulfill the desires of Your pure devotees. Although my mind is completely withdrawn from material affairs, I cannot understand Your personal form. How, then, could I possibly understand the happiness You experience within Yourself?
In order to underscore the theological implications of his praise of Krsna’s form, which on the surface appears to be no more than a description of the form of an ordinary cowherd boy, Brahma then stated that although he is Brahma, whose position as a creator with an extraordinary and venerable four-headed form is well known, unlike his form that is consists of material ingredients, Krsna’s form is not made of material ingredients, na tu bhūta-mayasya ko 'pi.
Furthermore, although Brahma is capable of turning his mind inward in deep meditation, he stated that such meditation unto itself cannot afford one the experience of Gopala Krsna’s dvi-bhuja rupa. Thus he implied that jnana and yoga centered on arresting the restless mind and experiencing the atma afford one only an atomic experience of ananda—atmananda. In comparison to that, what is the bliss of Krsna’s form—his svarupananda—and moreover what is the bliss Krsna experiences within through his fraternal love with his friends—svarupa-sakti-ananda? In answer to these questions Brahma said that he could not fathom the bliss of Krsna’ sat cit ananda rupa, what to speak of the bliss he derives from interacting with his svarupa-sakti in the form of his friends. He described Krsna’s form as svaecccha-mayi, implying both that Krsna’s form is self-manifest and also that it is manifest in his merciful response (anugraha) to the desires of his friends. His form and person are inextricably entwined with his friends’ love for him. It arises out of their love and is at the same time the cause of their love. It is self-manifest in that Krsna’s self includes his internal svarupa-sakti that bhakti is also constituted of. Love and its object are simultaneously one and different, interpenetrating one another. Like sugar, Krsna’s form is inherently sweet. However, his svarupa sakti tastes his sweetness in ways that he cannot, other than through this sakti manifest as his intimate friends. Thus the ananda of his svarupa-sakti exceeds that of his svarupa. Krsna’s form does not answer to the world of things or thoughts and it also dances above and beyond the stillness of the quieted, meditative mind. It can be known only by his grace, the principle agents of which are Krsna’s devotees.
Related to the above, Jiva Goswami cites the following in Priti-sandarbha 61
"The bliss experienced by the Lord is of two types: bliss from his svarūpa and bliss from his svarūpa-śakti. The svarūpa-śakti’s bliss is of two types: bliss from his mentality and bliss from his powers. Bliss in mind refers to the extensive bliss from bhakti in his devotees. The bliss from his svarūpa and the bliss from his powers (arising from svarūpa-śakti) are described in the following:
|| SB 9.4.64 ||
naham atmanam asase
mad-bhaktaih sadhubhir vina
sriyam catyantikim brahman
yesam gatir aham para
"O brāhmaṇa! Without the devotees, who take shelter of only me, I do not desire to enjoy my own bliss (from his svarūpa) or my six great qualities (from his svarūpa-śakti)."
VCT comments on this verse thus:
“How much are the devotees your object of affection?” Listen. I am called atmarama because I enjoy. But I do not desire that enjoyment (atmanam) without the devotees. More than my own bliss from my svarupa, I desire the bliss of the svarupa of my devotees. Though both of us have spiritual forms, but the mature forms of the spiritual function called mercy exists in the bhakti within the devotee, since it is the essence of the cit-sakti, it gives bliss even to my svarupa, and attracts my svarupa. I eternally possess my six great qualities but, without the devotees, I consider these to be barren. I am the one object (gatir) of those devotees."
8 hours ago, Swami said:In order to underscore the theological implications of his praise of Krsna’s form, which on the surface appears to be no more than a description of the form of an ordinary cowherd boy, Brahma then stated that although he is Brahma, whose position as a creator with an extraordinary and venerable four-headed form is well known, unlike his form that is consists of material ingredients, Krsna’s form is not made of material ingredients, na tu bhūta-mayasya ko 'pi.
Furthermore, although Brahma is capable of turning his mind inward in deep meditation, he stated that such meditation unto itself cannot afford one the experience of Gopala Krsna’s dvi-bhuja rupa. Thus he implied that jnana and yoga centered on arresting the restless mind and experiencing the atma afford one only an atomic experience of ananda—atmananda. In comparison to that, what is the bliss of Krsna’s form—his svarupananda—and moreover what is the bliss Krsna experiences within through his fraternal love with his friends—svarupa-sakti-ananda? In answer to these questions Brahma said that he could not fathom the bliss of Krsna’ sat cit ananda rupa, what to speak of the bliss he derives from interacting with his svarupa-sakti in the form of his friends. He described Krsna’s form as svaecccha-mayi, implying both that Krsna’s form is self-manifest and also that it is manifest in his merciful response (anugraha) to the desires of his friends. His form and person are inextricably entwined with his friends’ love for him. It arises out of their love and is at the same time the cause of their love. It is self-manifest in that Krsna’s self includes his internal svarupa-sakti that bhakti is also constituted of. Love and its object are simultaneously one and different, interpenetrating one another. Like sugar, Krsna’s form is inherently sweet. However, his svarupa sakti tastes his sweetness in ways that he cannot, other than through this sakti manifest as his intimate friends. Thus the ananda of his svarupa-sakti exceeds that of his svarupa. Krsna’s form does not answer to the world of things or thoughts and it also dances above and beyond the stillness of the quieted, meditative mind. It can be known only by his grace, the principle agents of which are Krsna’s devotees.
SB 10.33.36
anugrahāya bhaktānāṁ
mānuṣaṁ deham āsthitaḥ
bhajate tādṛśīḥ krīḍa
yāḥ śrutvā tat-paro bhavet
Synonyms:
anugrahāya — to show mercy; bhaktānām — to His devotees; mānuṣam — humanlike; deham — a body; āsthitaḥ — assuming; bhajate— He accepts; tādṛśīḥ — such; kriḍāḥ — pastimes; yāḥ — about which; śrutvā — hearing; tat-paraḥ— dedicated to Him; bhavet — one becomes.
Translation:
When the Lord assumes a humanlike body to show mercy to His devotees, He engages in such pastimes as will attract those who hear about them to become dedicated to Him.
Commenting on the verse you just cited from the rasa pancadhyaya, Krsnadasa Kaviraja writes,
‘bhavet’ kriya vidhilin, sei iha kaya
kartavya avasya ei, anyatha pratyavaya
Here the use of the verb “bhavet,” which is in the imperative mood, tells us that this certainly must be done. Noncompliance would be abandonment of duty."
Cc 1.4.35
He obviously feels strongly about it!
This forum does not seem very active.
13 hours ago, Swami said:Commenting on the verse you just cited from the rasa pancadhyaya, Krsnadasa Kaviraja writes,
‘bhavet’ kriya vidhilin, sei iha kaya
kartavya avasya ei, anyatha pratyavayaHere the use of the verb “bhavet,” which is in the imperative mood, tells us that this certainly must be done. Noncompliance would be abandonment of duty."
Cc 1.4.35
He obviously feels strongly about it!
Below is part of Srila Prabhupada’scommentary on CC 1.4.35. All these things are realized under the guidance of guru.
“This imperative is applicable to pure devotees. Neophytes will be able to understand these affairs only after being elevated by regulated devotional service under the expert guidance of the spiritual master. Then they too will be competent to hear of the love affairs of Rādhā and Kṛṣṇa.
But by understanding the conjugal love of Rādhā and Kṛṣṇa one is freed from the grip of attraction to material so-called love between man and woman. Similarly, one who understands the pure parental love of Nanda and Yaśodā for Kṛṣṇa will be saved from being dragged into material parental affection. If one accepts Kṛṣṇa as the supreme friend, the attraction of material friendship will be finished for him, and he will not be dismayed by so-called friendship with mundane wranglers. If he is attracted by servitorship to Kṛṣṇa, he will no longer have to serve the material body in the degraded status of material existence, with the false hope of becoming master in the future. Similarly, one who sees the greatness of Kṛṣṇa in neutrality will certainly never again seek the so-called relief of impersonalist or voidist philosophy.”
This typical of Prabhupada to broaden the scope (in his commentary) of a verse written with madhurya rasa in mind.
SB 10.14.3
jñāne prayāsam udapāsya namanta eva
jīvanti san-mukharitāṁ bhavadīya-vārtām
sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir
ye prāyaśo ’jita jito ’py asi tais tri-lokyām
Synonyms:
jñāne — for knowledge; prayāsam— the endeavor; udapāsya — giving up completely; namantaḥ — offering obeisances; eva — simply; jīvanti — live; sat-mukharitām — chanted by the pure devotees; bhavadīya-vārtām— topics related to You; sthāne — in their material position; sthitāḥ — remaining; śruti-gatām — received by hearing; tanu — with their body; vāk — words; manobhiḥ — and mind; ye — who; prāyaśaḥ — for the most part; ajita — O unconquerable one; jitaḥ — conquered; api — nevertheless; asi— You become; taiḥ — by them; tri-lokyām — within the three worlds.
Translation:
Those who, even while remaining situated in their established social positions, throw away the process of speculative knowledge and with their body, words and mind offer all respects to descriptions of Your personality and activities, dedicating their lives to these narrations, which are vibrated by You personally and by Your pure devotees, certainly conquer Your Lordship, although You are otherwise unconquerable by anyone within the three worlds.
CC Madhya 8.67 — Rāmānanda Rāya continued, “Lord Brahmā said, ‘My dear Lord, those devotees who have thrown away the impersonal conception of the Absolute Truth and have therefore abandoned discussing empiric philosophical truths should hear from self-realized devotees about Your holy name, form, pastimes and qualities. They should completely follow the principles of devotional service and remain free from illicit sex, gambling, intoxication and animal slaughter. Surrendering themselves fully with body, words and mind, they can live in any āśrama or social status. Indeed, You are conquered by such persons, although You are always unconquerable.’ ”
CC Madhya 8.68 — At this point, Śrī Caitanya Mahāprabhu replied, “This is all right, but still you can speak more on the subject.”
The notion that bhakti possesses greater salvific efficacy than jnana was central to Brahma’s eulogy. Jnanis and yogis often overtly appear more spiritual to the untrained eye than devotees and this is particularly so when compared to Krsna’s cowherd friends, who in many respects appear just like ordinary, uneducated cowherds, as does Krsna himself. Thus Brahma felt he needed to make his case for bhakti unequivocally, and for the extreme form of bhakti that he had experienced in particular. After all Svetasvara-sruti states “Knowing Brahman one can surpass death”— tarhi tam eva viditva atimtyum eti. If this is so, then how can an apparently ignorant person attain liberation? Thus Brahma answered this question, making a clear case for the preeminent position of jnana sunya bhakti he witnessed in Krsna’s friends.
"Rejecting any endeavor for knowledge in an ascending approach to knowing you and showing no interest in your majestic features, your friends feel at home here in your bucolic abode with no ambition to go elsewhere. From here they loudly sing about and listen to recitations of your glorious acts and qualities, endeavor to understand your witticisms and intentions, and touch you through service to you and through accepting service from you. Thus they are preoccupied with you and those related to you through their words, thoughts, and deeds, and by this alone they conquer you with such love—making you their equal—despite the fact that you are otherwise unattainable by ordinary words, thoughts and deeds.” (SB 10.14.3)
At what point in Brahma's life is the Brahma Vimohana Lila taking place? How many years old is he? What was his progression in Bhakti up until this point? It seems like his spiritual path began when he heard the sound "tapa". Later, he received instructions from Narayana and also Krishna. Srila Prabhupada says this in his purport to CC Adi Lila 5.22:
"In the beginning of Lord Brahmā’s self-realization he was shown a transcendental vision of the Vaikuṇṭha spheres by the grace of Nārāyaṇa. Later, by the grace of Kṛṣṇa, he was shown a transcendental vision of Kṛṣṇaloka. This transcendental vision is like the reception of television from the moon via a mechanical system for receiving modulated waves, but it is achieved by penance and meditation within oneself."
What is the chronological order of Lord Brahma's hearing of the Catur Sloki, speaking the Brahma Samhita, and stealing the calves?
21 hours ago, Swami said:The notion that bhakti possesses greater salvific efficacy than jnana was central to Brahma’s eulogy. Jnanis and yogis often overtly appear more spiritual to the untrained eye than devotees and this is particularly so when compared to Krsna’s cowherd friends, who in many respects appear just like ordinary, uneducated cowherds, as does Krsna himself. Thus Brahma felt he needed to make his case for bhakti unequivocally, and for the extreme form of bhakti that he had experienced in particular. After all Svetasvara-sruti states “Knowing Brahman one can surpass death”— tarhi tam eva viditva atimtyum eti. If this is so, then how can an apparently ignorant person attain liberation? Thus Brahma answered this question, making a clear case for the preeminent position of jnana sunya bhakti he witnessed in Krsna’s friends.
"Rejecting any endeavor for knowledge in an ascending approach to knowing you and showing no interest in your majestic features, your friends feel at home here in your bucolic abode with no ambition to go elsewhere. From here they loudly sing about and listen to recitations of your glorious acts and qualities, endeavor to understand your witticisms and intentions, and touch you through service to you and through accepting service from you. Thus they are preoccupied with you and those related to you through their words, thoughts, and deeds, and by this alone they conquer you with such love—making you their equal—despite the fact that you are otherwise unattainable by ordinary words, thoughts and deeds.” (SB 10.14.3)
This verse seems appropriate. Krishna’s cowheard friends are always chanting his glories, endeavoring as described above, and their vow is to never return home.
Bg 9.14
satataṁ kīrtayanto māṁ
yatantaś ca dṛḍha-vratāḥ
namasyantaś ca māṁ bhaktyā
nitya-yuktā upāsate
Synonyms:
satatam — always; kīrtayantaḥ — chanting; mām — about Me; yatantaḥ — fully endeavoring; ca — also; dṛḍha-vratāḥ — with determination; namasyantaḥ — offering obeisances; ca — and; mām— Me; bhaktyā — in devotion; nitya-yuktāḥ — perpetually engaged; upāsate — worship.
Translation:
Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion.
SB 10.14.4
śreyaḥ-sṛtiṁ bhaktim udasya te vibho
kliśyanti ye kevala-bodha-labdhaye
teṣām asau kleśala eva śiṣyate
nānyad yathā sthūla-tuṣāvaghātinām
Synonyms:
śreyaḥ — of supreme benefit; sṛtim— the path; bhaktim — devotional service; udasya — rejecting; te — they; vibho — O almighty Lord; kliśyanti — struggle; ye — who; kevala — exclusive; bodha — of knowledge; labdhaye — for the achievement; teṣām — for them; asau — this; kleśalaḥ — botheration; eva — merely; śiṣyate— remains; na — nothing; anyat — other; yathā — just as; sthūla-tuṣa— empty husks; avaghātinām — for those who are beating.
Translation:
My dear Lord, devotional service unto You is the best path for self-realization. If someone gives up that path and engages in the cultivation of speculative knowledge, he will simply undergo a troublesome process and will not achieve his desired result. As a person who beats an empty husk of wheat cannot get grain, one who simply speculates cannot achieve self-realization. His only gain is trouble.
Brahma received mantra diksa and then siksa of the catur sloka at the same time and this is described in SB, GTU, and Bs. Krsna appeared in one of his days and further enlightened him during the Brahma vimohana lila. His life span is so long that we only learn that once during one of his days he experienced this lila. Although Krsna comes once on each of his days, this does not mean that he performs his vimohana lila every time he comes.
On 12/25/2018 at 5:17 PM, Swami said:The notion that bhakti possesses greater salvific efficacy than jnana was central to Brahma’s eulogy. Jnanis and yogis often overtly appear more spiritual to the untrained eye than devotees and this is particularly so when compared to Krsna’s cowherd friends, who in many respects appear just like ordinary, uneducated cowherds, as does Krsna himself. Thus Brahma felt he needed to make his case for bhakti unequivocally, and for the extreme form of bhakti that he had experienced in particular. After all Svetasvara-sruti states “Knowing Brahman one can surpass death”— tarhi tam eva viditva atimtyum eti. If this is so, then how can an apparently ignorant person attain liberation? Thus Brahma answered this question, making a clear case for the preeminent position of jnana sunya bhakti he witnessed in Krsna’s friends.
"Rejecting any endeavor for knowledge in an ascending approach to knowing you and showing no interest in your majestic features, your friends feel at home here in your bucolic abode with no ambition to go elsewhere. From here they loudly sing about and listen to recitations of your glorious acts and qualities, endeavor to understand your witticisms and intentions, and touch you through service to you and through accepting service from you. Thus they are preoccupied with you and those related to you through their words, thoughts, and deeds, and by this alone they conquer you with such love—making you their equal—despite the fact that you are otherwise unattainable by ordinary words, thoughts and deeds.” (SB 10.14.3)
On 12/26/2018 at 3:10 PM, Atmananda dasa said:This verse seems appropriate. Krishna’s cowheard friends are always chanting his glories, endeavoring as described above, and their vow is to never return home.
Bg 9.14
satataṁ kīrtayanto māṁ
yatantaś ca dṛḍha-vratāḥ
namasyantaś ca māṁ bhaktyā
nitya-yuktā upāsateSynonyms:
satatam — always; kīrtayantaḥ — chanting; mām — about Me; yatantaḥ — fully endeavoring; ca — also; dṛḍha-vratāḥ — with determination; namasyantaḥ — offering obeisances; ca — and; mām— Me; bhaktyā — in devotion; nitya-yuktāḥ — perpetually engaged; upāsate — worship.
Translation:
Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion.
This is a very nice connection. Satatam means the kirtan will go on forever. Bhakti is nitya-yukta upasate, eternal engagement.