~ Vaidhé Bhakti ~
11.40
yatra rägänaväptatvät / pravåttir
upajäyate
çäsanenaiva çästrasya / sä vaidhä bhaktir
ucyate
BRS–1.2.6 / BRSB–p.118 / MS–p.42 /
Räga-vartma-candrikä
yatra—when; anaväptatvät—on account of not having
attained; räga—intense
attachment (for çravaëam, kértanam etc.);
pravåttiù—the strong tendency (for
devotional practice); eva—certainly;
upajäyate—becomes manifest; çäsanena—on
account of the injunction; çästrasya—of
the çästra; sä bhakti—that bhakti; ucyate—
is called; vaidhä—regulated.
When there is no attachment or spontaneous
loving service to the Lord, and one
is engaged in the service of the Lord
simply out of obedience to the order of the Guru
or in pursuance of the scriptures, such
obligatory service is called vaidhé bhakti.
[Editorial note: Mukhya-lakñaëä –
absence of spontaneous attraction; gaunalakñaëä
– motivated by çästra]
Rules and regulations for those not in the
spontaneous stage
11.41
tävat karmäëi kurvéta / na nirvidyeta
yävatä
mat-kathä-çravaëädau vä / çraddhä yävan na
jäyate
SB 11.20.9/JD Ch. 10
tävat—up to that time; karmäëi—fruitive activities; kurvéta—one
should execute; na
nirvidyeta—is not satiated; yävatä—as long
as; mat-kathä—of discourses about Me;
çravaëa-ädau—in the matter of çravaëam, kértanam and
so on; vä—or; çraddhä—
faith; yävat—as long as; na—not;
jäyate—is awakened.
As long as one is not satiated by fruitive
activity and has not awakened his taste
for devotional service by çravaëaà
kértanaà viñëoù, one must act according to the
regulative principles of the Vedic
injunctions.
11.42
çästroktayä prabalayä /
tat-tan-maryädayänvitä
vaidhé bhaktir iyaà kaiçcin /
maryädä-märga ucyate
BRS 1.2.269
Devotional service governed by the rules
and regulations of the scriptures is also
called maryäda-märga, or the reverential
path of devotion, the path of serving the
Lord in opulence
(aiçvarya), by different scholars [such as Vallabhäcärya].
11.43
vaidha-bhakty-adhikäré tu /
bhävävirbhävanävadhi
atra çästraà tathä tarkaà / anukülam
apekñate
BRS 1.2.293
tu—however; adhikäré—one who has eligibility; vaidha—for
the practice of devotion
under regulations; apekñate—depends;
anukülam—on favorable; çästram—
scripture; tathä—and; tarkam—logic;
atra avadhi—until when (there is);
avirbhävana—the appearance; bhäva—of spiritual
ecstacy.
Those who are eligible only for vaidhi-bhakti
should remain dependent on scriptural
injunctions and favorable reasoning until bhagavat-rati
(bhäva) manifests in their hearts.
[Therefore, in the beginning, everyone
should strictly follow the regulative principles of
devotional service, according to the
injunctions of the scriptures and the spiritual master. Only
after the stage of liberation from
material contamination (past anartha-nivåtti) can one actually
follow in the footsteps of the
Vrajaväsés.]
Aiçvarya and vaidhé will not attain
Vrajendra-nandana Kåñëa
11.44
sakala jagate more kare vidhi-bhakti
vidhi-bhaktye vraja-bhäva päite nähi çakti
CC Ädi 3.15
sakala—all; jagate—in the universe; more—to Me; kare—they
do; vidhi-bhakti—
regulative devotional service; vidhi-bhaktye—by
regulative devotional service; vrajabhäva—
the feelings of those in Vraja; päite—to
obtain; nähi—not; çakti—the power.
“Everywhere in the world people worship Me
according to scriptural injunctions.
But simply by following such regulative
principles (vaidhé bhakti) one cannot attain
the loving sentiments of the devotees in
Vraja.”
One cannot obtain Kåñëacandra in Vraja
merely by following vaidhé-bhakti
11.45
‘aìghri-padma-sudhä ’ya kahe
‘kåñëa-saìgänanda’
vidhi-märge nä päiye vraje kåñëa-candra
CC Mad 8.226
ya-who; aìghri-padma-sudhä—by the nectar derived from the lotus
feet of Kåñëa;
kahe—it says; kåñëa-saìga-änanda—transcendental bliss by
the association of
Kåñëa; vidhi-märge—on the path of
regulative principles; nä päiye—one does not
get; vraje—in Goloka Våndävana; kåñëa-candra—Lord
Kåñëa.
The word ‘aìghri-padma-sudhä’ means
‘associating intimately with Kåñëa.’ One
can attain such perfection only by
spontaneous love of God (rägänugä). One cannot
obtain Kåñëa in Goloka Våndävana simply by
following the path of vaidhé-bhakti,
serving the Lord
according to regulative principles.
11.46
nänopacära-kåta-püjanam ärta-bandhoù
premëaiva bhakta-hådayaà sukha-vidrutaà
syät
yävat kñud asti jaöhare jaraöhä pipäsä
tävat sukhäya bhavato nanu bhakñya-peye
CC Mad 8.69
nänä-upacära—by varieties of offerings; kåta—performed;
püjanam—worshiping;
ärta-bandhoù—of the Supreme Personality of Godhead,
who is the friend of all
distressed persons; premëä—by
ecstatic love; eva—indeed; bhakta-hådayam—the
heart of a devotee; sukha-vidrutam—melted
in transcendental bliss; syät—becomes;
yävat—as long as; kñut—appetite; asti—there is; jaöhare—in the
stomach; jaraöhä—
strong; pipäsä—thirst; tävat—so
long; sukhäya—for happiness; bhavataù—are;
nanu—indeed; bhakñya—eatables; peye—and
drinkables.
Rämänanda Räya continued, “As long as
there is hunger and thirst within the
stomach, varieties of food and drink make
one feel very happy. Similarly, when the
Lord is worshiped with pure love, the
various activities performed in the course of
that worship awaken transcendental bliss
in the heart of the devotee.”
~ Rägänugä bhakti ~
Lobha (Divine Greed )is the only price to
attain kåñëa-bhakti-rasa
11.47
kåñëa-bhakti-rasa-bhävitä matiù
kréyatäà yadi kuto ’pi labhyate
tatra laulyam api mülyam ekalaà
janma-koöi-sukåtair na labhyate
Padyavali 14/CC Mad 8.70/ /MS 4,
p.55/Veëu-géta, intro
kåñëa-bhakti-rasa-bhävitä—absorbed in the mellows of executing
devotional service
to Kåñëa; matiù—intelligence; kréyatäm—let
it be purchased; yadi—if; kutaù api—
somewhere; labhyate—is available; tatra—there;
laulyam—greed; api—indeed;
mülyam—price; ekalam—only; janma-koöi—of millions
of births; sukåtaiù—by pious
activities; na—not; labhyate—is
obtained.
“O men of virtue! If intelligence (mati)
which is infused with Kåñëa-bhakti-rasa is
available anywhere, then buy it at once,
without delay. The only price to get it is an
intense desire (lobha) to obtain vraja-rasa.
Without this divine greed, it cannot be
obtained even by accumulating pious
activities (i.e. folllowing vaidhé bhakti) for
millions of
births.”
The definition çloka of rägänugä-bhakti
(1)
11.48
viräjantém abhivyaktäà /
vraja-väsi-janädiñu
rägätmikäm anusåtä / yä sa rägänugocyate
BRS 1.2.270 / CC Mad 22.154 / MS p.43
sä—that (devotion); yä—which; anusåtä—follows; viräjantém—the
brilliant (loving
relationships and pastimes); abhivyaktäm—fully
expressed; vraja-väsi-jana-ädiñu—
among the eternal inhabitants of
Våndävana; räga-ätmikäm—(and)whose intrinsic
nature is profound and spontaneous love; ucyate—is
said; räga-anugä—(to be)
devotional service following in the wake
of spontaneous love (rägätmikä-bhakti).
Devotional service in spontaneous love is
vividly expressed and manifested by the
inhabitants of Våndävana. Devotional
service that accords with their devotional
mood is called rägänugä-bhakti, or
devotional service following in the wake of
spontaneous loving service (rägätmikä-bhakti).
The definition çloka of rägänugä-bhakti
(2)
11.49
rägätmikä-bhakti—‘mukhyä’ vraja-väsi-jane
tära anugata bhaktira ‘rägänugä’-näme
CC Mad 22.149/Upad 8, pt
rägätmikä-bhakti—spontaneous devotional service; mukhyä—preeminent;
vrajaväsi-
jane—in the inhabitants of Vraja, or Våndävana; tära—that;
anugata—
following; bhaktira—of devotional
service; rägänugä-näme—named rägänugä or
following after spontaneous devotional
service.
That devotion whose very essence is
constituted of eternal spontaneous attachment
(räga) is known as rägätmika-bhakti.
That devotion is pre-eminent amongst all forms
of bhakti and is principally manifest
in the residents of Vraja. Devotion which follows
in the wake of this rägätmika-bhakti is
known as rägänuga-bhakti.
11.50
lobhe vraja-väséra bhäve kare anugati
çästra-yukti nähi mane—rägänugära prakåti
CC Mad 22.153/Upad 8, p.82
lobhe—in such covetousness; vraja-väséra bhäve—in the
moods of the inhabitants of
Vraja; kare anugati—follows; çästra-yukti—injunctions
or reasonings of the çästras;
nähi mäne—does not abide by; rägänugära—of
spontaneous love; prakåti—the nature.
When one follows in the footsteps of the
residents of Vraja (Vrajaväsés) by cultivating
their devotional moods with intense
hankering, he does not care for the injunctions of
the scriptures or for logical arguments.
This is the nature of spontaneous devotion.
The Eligibility for Rägänugä-bhakti
11.51
rägätmikaika-niñöhä ye /
vrajaväsi-janädayaù
teñäà bhäväptaye lubdho / bhaved
aträdhikäravän
BRS 1.2.291/ MS p.44
ye—those (persons); rägätmika-eka-niñöhäù—who have exclusive
attachment for the
rägätmika persons such as Nanda, Subala etc.; vrajaväsi-jana—are
residing in Vraja;
ädayaù—performing navavidh-bhakti in sädhu-saìga; atra—at
that time; teñäm—
their; lubdhaù—greed; bhäva-äptaye—to
attain the rägätmika-jana’s mood; bhavet—
can award; adhikäravän—the
eligibility to be a rägänuga-bhakta.
Those who have intense greed to obtain
that bhäva which is exactly in accordance
with the mood and sentiments of the
residents of Vraja who are exclusively
established in rägätmikä-bhakti are
alone eligible for the path of rägänugä-bhakti.
The Symptoms of Greed Awakening
11.52
tat-tad-bhävädi-mädhurye / çrute dhér yad
apekñate
nätra çästraà na yuktià ca / tal
lobhotpatti-lakñaëam
BRS 1.2.292/ CC Madhya 22.155
tat-tat—respective; bhäva-ädi-mädhurye—the sweetness of the
loving moods
(namely çänta-rasa, däsya-rasa,
sakhya-rasa, vätsalya-rasa and mädhurya-rasa) of the
inhabitants of Våndävana; çrute—when
heard; dhéù—the intelligence; yat—which;
apekñate—depends on; na—not; atra—here; çästram—revealed
scriptures; na—not;
yuktim—logic and argument; ca—also; tat—that; lobha—divine
greed, intense
desire to follow in the footsteps; utpatti-lakñaëam—the
symptom of awakening.
When an advanced, realized devotee hears
about the affairs of the devotees of
Våndävana—in the mellows of çänta,
däsya, sakhya, vätsalya and mädhurya—he
becomes inclined in one of these ways, and
his intelligence becomes attracted.
Indeed, he begins to covet that particular
type of devotion. When such intense greed
is awakened, one’s intelligence no longer
depends on the instructions of çästra
[revealed scripture] or on logic and
argument.
The definition çloka of rägänugä-bhakti
(1)
11.53
kåñëaà smaran janañ cäsya / preñöhaà
nija-saméhitam
tat-tat-kathä rataç cäsau / kuryäd väsaà
vraje sadä
BRS–1.2.294 /BRSB p.121/CC Mad 22.160/JD
Ch. 40/MS p.45/Upad 8 pt./
BPKG Biog p.
393/PP p. 86/GKH (P)
kåñëaà—Lord Kåñëa; smaran—remembering, thinking of; janañ—a
devotee; ca—
and; asya—of His; preñöhaà—very
dear; nija-saméhitam—chosen by oneself; tat-tatkathä—
of those respective topics; rataù—attached;
ca—and; asau—that; kuryäd—
should do; väsaà—residing; vraje—in
Vraja; sadä—always.
One should constantly remember one’s
dearest nava-kiçora Çré Nanda-nandana
and the beloved associates of Kåñëa who
are possessed of sajätéya-bhäva or the
identical mood for which one aspires. One
should always reside in Çré Vraja-dhäma
with great attachment for hearing topics
regarding Kåñëa and His devotees. If one is
physically unable to live in Vraja, one
should do so mentally. This is the method of
rägänugä-bhakti-sädhana.
The definition çloka of rägänugä-bhakti
(2)
11.54
sevä sädhaka-rüpeëa
siddha-rüpeëa cätra hi
tad bhäva lipsunä käryä
vraja-lokänusärataù
BRS 1.2.295 / BRSB p.121 / MS p.45/ CC Mad
22.158/JD Ch. 40/BR 6.7/Upad. 8, pt/
BPKG Biog. p. 392/PP p. 86/KGH (P)
sevä—service; sädhaka-rüpeëa—with the external body as a
devotee practicing
regulative devotional service; siddha-rüpeëa—with
a perfected spiritual body
suitable for nitya sevä; ca—also; atra—in
this connection; hi—certainly; tat—of
that; bhäva—the mood; lipsunä—desiring
to obtain; käryä—to be executed; vrajaloka—
of a particular servant of Kåñëa in
Våndävana; anusärataù—by following in
the footsteps.
A sädhaka who has lobha for rägänugä-bhakti
should serve Çré Kåñëa both in the
sädhaka-rüpa and the siddha-rüpa in accordance
with the bhäva of the Vrajaväsés
who possess the same mood for which he
aspires.
The external and internal processes of
Rägänugä-bhakti
11.55
bähya, antara—ihära dui ta’ sädhana
‘bähye’ sädhaka-dehe kare çravaëa-kértana
‘mane’ nija-siddha-deha kariyä bhävana
rätri-dine kare vraje kåñëera sevana
CC Mad 22.156-157/BRSB p.128/Upad 8, pt/PP
p. 86
bähya—externally; antara—internally; ihära—of this
spontaneous love of Godhead;
dui—two; ta’—indeed; sädhana—such processes of
execution; bähye—externally;
sädhaka-dehe—with the body of an advanced devotee; kare—does;
çravaëa-kértana—
hearing and
chanting; mane—the mind; nija—own; siddha-deha—eternal
body or
self-realised position; kariyä bhävana—thinking
of; rätri-dine—night and day; kare—
executes; vraje—in Våndävana; kåñëera—of
Lord Kåñëa; sevana—service.
There are two processes by which one may
execute this rägänugä bhakti—external
and internal. When self-realised, the
advanced devotee externally remains like a
neophyte and executes all the çästric injunctions,
especially those concerning
hearing and chanting. But Within the mind,
in his svarüpa (internally conceived,
perfected spiritual body), he serves Kåñëa
in Våndävana in his particular sevä, day
and night, twenty-four hours.
Serving in the Sädhaka-rüpa and the
Siddha-rüpa
11.56
nijäbhéñöa kåñëa-preñöha pächeta’ lägiyä
nirantara sevä kare antarmanä haïä
CC Mad 22.159/BRSB p. 128
nija-abhéñöa—one’s own choice; kåñëa-preñöha—the
servitor of Kåñëa; pächeta’
lägiyä—following; nirantara—twenty-four hours a day; sevä—service;
kare—
executes; antarmanä—within the
mind; haïä—being.
“The eternal residents of Vraja are known
as Kåñëa-preñöha, very dear to Çré
Kåñëa. Among Kåñëa’s various devotees,
those who possess the mood of service
towards Him for which one intensely
hankers are known as nijäbhéñöa kåñëa-preñöha.
Following in the footsteps of those
beloved devotees of Kåñëa for whose mood of
service one hankers, one should constantly
serve Kåñëa within the mind through
one’s internally conceived spiritual form.”
Aìgas of Vaidhé are necessary in Rägänugä
bhakti
11.57
çravaëot-kértanädéni vaidha-bhakty uditäni
tu
yäny aìgäni ca tany atra vijïeyäni
manéñibhiù
BRS 1.2.296/JD Ch. 40/PP p. 86/GKH (P)
The aìgas of bhakti such as çravaëa,
kértana, çré guru-padäçraya, and others, which
have already been described in regard to vaidhé-bhakti,
are also useful and necessary
in rägänugä-bhakti.
11.58
däsa-sakhä-piträdi-preyaséra gaëa
räga-märge nija-nija-bhävera gaëana
CC Mad 22.161/Upad 8, p.84/BRSB p. 128
däsa—servants; sakhä—friends; pitå-ädi—parents; preyaséra
gaëa—conjugal lovers;
räga-märge—on the path of spontaneous loving
service; nija-nija—of one’s own
choice; bhävera—of
the ecstasy; gaëana—counting.
There are four moods of service which are
included in the path of spontaneous
devotion: those of the servants, friends,
parents and conjugal lovers.
~ Rägätmika-Bhakti ~
11.60
iñöe svä-rasiké rägaù / paramäviñöatä
bhavet
tan-mayé yä bhaved bhaktiù / sätra
rägätmikoditä
BRS 1.2.272 / CC Madhya 22.150 /JD Ch. 21/
MS p. 43/UP 8, pt
bhavet—if there is; rägaù—deep attachment; parama-äviñöatä—which
is
characterized by intense absorption; svä-rasiké—appropriate
for one’s own original
aptitude of love; iñöe—unto one’s
worshipable deity; bhavet—is; sä—that; bhaktiù—
devotional service; yä—which; tanmayé—(is)
absorbed in identical mood with one’s
iñöa-deva; atra—(is) here; rägätmikä-uditä—called
rägätmikä, or spontaneous
devotional service.
Çré Rüpa Gosvämé has defined räga as
spontaneous and profound attraction for
one’s iñöa-deva (worshipable Deity)
while being completely absorbed in thoughts of
Him, with an intense desire of love.
Devotional service executed with such feelings
of spontaneous love is called rägätmikä-bhakti.
11.61
sä käma rüpä sambandha-rüpä ceti bhaved
dvidhä
BRS 1.2.273/MS p.43
Devotional service under the heading of rägätmikä-bhakti
can be further divided
into two categories: one is called sensual
attraction, käma-rüpa or kämänuga (of the
gopés), and the other is called relationship, sambandha-rüpa (of
those Vrajaväsés in
vatsälya and sakhya rasa).
Kämänuga bhakti has two forms,
‘sambhoga-icchämayé’ (desiring to enjoy
directly with Kåñëa) and:
11.62
tat-tad-bhäva-icchämayé
Ujjvala-nélamaëi /JD ch. 21
The desire (of the maïjaré gopés)
is to unmotivatedly render service to Çrématé
Rädhikä in Her dalliances with Çré Kåñëa,
and in the same way that the leaves and
flowers of a creeper experience the
happiness and distress of the creeper, they naturally
taste tat-tad-bhäva (each and
everyone of Her sweet bhävas). They do not desire direct
union with Kåñëa
even in their dreams. [This is the essence of Rädhä-däsyam]
rägamayé-bhaktira haya ‘rägätmikä’ näma
tähä çuni’ lubdha haya kona bhägyavän
CC Mad 22.152
räga-mayé—consisting of attachment; bhaktira—of
devotional service; haya—is;
rägätmikä—spontaneous love; näma—the name; tähä
çuni’—hearing this; lubdha—
covetous; haya—becomes; kona
bhägyavän—some fortunate person.
Bhakti which consists of räga [deep
attachment and love] is called rägätmikäbhakti
[spontaneous loving service]. If, upon
hearing of this, a devotee becomes
intensely anxious to obtain such devotion,
he is considered to be most fortunate.
Çré Manaù-çikñä – Preaching to the mind
11.64
gurau goñöhe goñöhälayiñu sujane
bhüsura-gaëe
sva-mantre çré—nämni vraja-nava-yuva-dvandva-çaraëe
sadä dambhaà hitvä kuru ratim apürväm
atitaräà
aye sväntar bhrätaç caöubhir abhiyäce
dhåta-padaù
Çré Manaù-çikñä 1, Raghunätha däsa Gosvämé
gurau—in Çré Gurudeva; goñöhe—in Vraja-dhäma; goñöhälayiñu—in
the Vrajavasis;
sujane—in the Vaiñëavas; bhüsura-gaëe—in the brähmanas; sva-mantre—in
one’s
own dékña mantras; çré—nämni—in Çré
Harinäma; vraja—of Vraja; nava—evernew;
yuva—youthful; dvandva- couple; çaraëe—in the shelter; sadä—always;
dambhaà—pride; hitvä—giving up; kuru—adopt; ratim—attachment;apürväm—
unprecedented; atitaräm—exceedingly;
aye—O; sväntar—mind; bhrätaç—brother;
caöubhiù—with sweet words; abhiyäce—I am praying; dhåta-padaù—holding
tightly
to your feet.
“O my dear brother, my foolish mind!
Taking hold of your feet, I humbly pray to
you with sweet words. Please give up all
pride and quickly develop sublime and
incessant rati for Çré Gurudeva, Çré
Vraja-dhäma, the residents of Vraja, the
Viñëavas, the brähmaëas, your dékñä-mantras,
the holy names of the Supreme Lord,
and the shelter of Kiçora-Kiçoré, Çré Çré
Rädhä-Kåñëa, the eternally youthful divine
couple of Vraja.”
11.65
mad-éçä-näthatve vraja-vipina-candraà
vraja-vaneçvaréà
tan-näthatve tad-atula-sakhétve tu lalitäm
viçäkhäà çikñälé-vitaraëa-gurutve
priya-sarogirindrau
tat-prekñä-lalita-rati-datve smara manaù
Manaù Çikñä
9/GKH (P)
manaù—O mind; tu—indeed; smara—remember; vipina-candram—the
moon of the
forests of Vraja; mad-éçä-näthatve—as
the Lord of my Sväminé Rädhikä; vraja-vanaéçvarém—
the queen of the forests of Vraja; tan-näthatve—Çré
Rädhä as His mistress;
lalitäm—Lalitä; tad-atula-sakhétve—as Her peerless friend; viçäkhäm—Viçäkhä
gopé;
gurutve—as a Guru; vitaraëa—imparting; çikñä—instruction
in the 64 arts; älé—to
the gopés favorable to Çré Rädhä; priya-saraù—the
beloved pond Çré Rädhä-kuëòa;
girindrau—and the best of mountains, Çré
Govardhana; datve—in bestowing; tatprekñä—
darçana of Çré Rädhä-Kåñëa; lalita-rati—sublime
bhäva (for Them).
(What should be the mutual relationship
between rägänuga-bhajana and mädhuryarasa:)
O mind! Always remember Våndävanacandra
Çré Kåñëa as the präëanätha of
my Sväminé Çré Rädhikä, Våndävaneçvaré
Çrématé Rädhikä as my Sväminé, Çré Lalitä
as the peerless friend of my Sväminé, Çré
Viçäkhä as the çikñä-guru in the arrangements
of Çré Yugala sevä, and Rädhä-kuëòa
and Giriräja Govardhana as those who grant
darçana of Çré Rädhä-Kåñëa and bestow sublime rati for Their
lotus feet.
~ Rüpänuga-Bhakti ~
11.66
çré-rüpa-maïjari-karärcita-päda-padmagoñöhendra-
nandana-bhujärpita-mastakäyäù
hä modataù kanaka-gauri-padäravindasamvähanäni
çanakais tava kià kariñye
Viläpa-Kusumäïjali 72
çré-rüpa-maïjari—of Çré Rüpa-maïjaré; kara—by the
hand; arcita—worshiped;
päda—feet; padma—lotus; goñöhendra—of the king of
Vraja; nandana—of the son;
bhuja—arm; arpita—placed; mastakäyäù—on the head; hä—O!;
modataù—out of
joy; kanaka—gold; gauri—fair;
padäravinda—lotus feet; samvähanäni—massage;
çanakaiù—gently; tava—of You; kim—whether?;
kariñye—I will perform.
“O Devé as fair as gold, Your lotus feet
are worshiped by Çré Rüpa-maïjaré’s hands
as You rest Your head against Kåñëa’s arm.
When will I receive the remnants of
Rüpa-maïjaré’s service and happily and
gently massage Your lotus feet?”
Çré Rüpänugatya-Mähätmya, The Glories of
Following Çréla Rüpa Gosvämé
11.67
Çréla Narottama däsa Öhäkura (SGG p. 33)
çuniyächi sädhu-mukhe bole sarva-jana
çré-rüpa-kåpäya mile yugala-caraëa (1)
From the sädhus’ lips I have heard
it told to everyone – by Çré Rüpa’s mercy one
can attain Çré Yugala’s lotus feet.
hä! hä! prabhu sanätana gaura-parivära
sabe mili’ väïchä-pürëa karaha ämära (2)
Alas, Sanätana Prabhu! O eternal
associates of Gauräìga! When you give your
mercy, Çré Rüpa will give his mercy, and
only then will all my heart’s desires be
fulfilled.
çré-rüpera kåpä jena ämä prati haya
se pada äçraya jä’ra, sei mahäçaya (3)
Çré Rüpa Gosvämé, I want only your mercy.
He who takes your lotus feet as his
shelter is mahäçaya, a great
personality.
prabhu lokanätha kabe saìge laiyä jäbe
çré rüpera päda-padme more samarpibe (4)
When will my holy master Lokanätha Svämé
take me with him and offer me at the
lotus feet of Çré Rüpa Maïjaré?
hena ki haibe mora—narma-sakhé-gaëe
anugata narottame karibe çäsane (5)
When will that day come, when Rädhä’s
dearmost narma sakhés will give direct
instructions to Narottama, accepting him
as their intimate follower (änugata)?
My only aspiration is to attain the
footdust of Çré Rüpa-Raghunätha
11.68
Gauräìga Balite Ha’be, Lälasämayé
Prärthanä, Çréla Narottam däsa Öhäkura (SGG p. 40)
‘gauräìga’ bolite ha’be pulaka-çaréra
‘hari hari’ bolite nayane ba’ be néra (1)
When will that time come that my hairs
will stand on end upon singing the name
“Gauräìga?” When will my eyes overflow
with tears as I chant the holy names “Hari
Hari?”
ära kabe nitäi-cänder koruëä hoibe
saàsära-bäsanä mora kabe tuccha ha’be (2)
When will the moon of Nityänanda Prabhu
bestow His mercy on me? When will
my material desires become small and
insignificant?
viñaya chäriyä kabe çuddha ha ’be mana
kabe häma herabo çré-båndäbana (3)
When will I renounce material enjoyment
and my mind become purified? When
will I see the
cinmaya svarüpa of Çré Våndävana?
rüpa-raghunätha-pade hoibe äkuti
kabe häma bujhabo se jugala-périti (4)
When will I eagerly follow the path of Çré
Rüpa Gosvämé and Çré Raghunätha
Däsa Gosvämé? By following their
instructions I will be able to understand the divine
love of Çré Rädhä and Kåñëa.
rüpa-raghunätha-pade rahu mora äça
prärthanä koroye sadä narottama-däsa (5)
My only aspiration is to attain the
footdust of Çré Rüpa-Raghunätha. This is
Narottama däsa’s constant prayer.
Thus ends the 11th chapter – Abhidheya
tattva
Chapter 12 – Sädhana-bhakti-tattva
Engaging
oneself in the process to awaken love for Çré Kåñëa
12.A – Çraddhä, Çaranägati, Humility
~ Çraddhä – The eligibility for bhakti ~
12.A.1
‘çraddhä’-çabde—viçväsa kahe sudåòha
niçcaya
kåñëe bhakti kaile sarva-karma kåta haya
CC Mad 22.62/BRSB p.33
çraddhä-çabde—by the word çraddhä; viçväsa—confidence;
kahe—is said; sudåòha—
firm; niçcaya—certain; kåñëe—unto
Lord Kåñëa; bhakti—devotional service; kaile—
by executing; sarva-karma—all
activities; kåta—completed; haya—are.
Çraddhä is confidence that through performing sevä to Çré
Kåñëa all other
activities are
automatically performed and all necessities attained.
In the Gauòéya sampradäya the meaning of
çraddhä is given as follows:
12.A.2
çraddhä tv anyopäya–varjaà
bhakty-unmukhé citta-våtti-viçeñaù
Ämnäya-sütra 57/BRSB p. 33/JD Ch. 6
çraddhä—faith; tu—indeed; viçeñaù—(is) the specific;
citta-våtti—propensity of the
heart; bhakti-unmukhé—favorable
to bhakti; anya-upäya-varjam—free from
dependence on any other means.
Çraddhä is the special propensity of the heart that strives toward bhakti
alone,
which is totally devoid of karma and
jïäna, and which desires nothing other than the
exclusive pleasure of Kåñëa.
12.A.3
sä ca çaraëäpatti–lakñaëa
Ämnäya-sütra 58/JD Ch.6
sä—that; ca—and; çaraëäpatti—attainment of Çaraëägati;
lakñaëa—characteristic.
Çraddhä is characterized by its external symptom known as
çaraëägati, surrender
to Çré Hari.
Çréla Gurudeva: “Çraddhä is the absence of doubt;
it is an atomic particle of
prema”. “The secret of the qualification to enter bhajana is
hidden in the first yäma
of Çré Bhajana-rahasya, niçänta-bhajana.
This secret is çraddhä – faith” (BR 1.6, pt).
BR Çrédhara Mahäräja: “Çraddhä is
the halo of Çrématé Rädhikä.”
Päramärthika (transcendental) Çraddhä is of two
kinds: (1) çästrärtha
avadhäraëamayé çraddhä– faith which brings about engagement in
the path of
bhakti inspired by the governing
principles of scripture (vaidhé),(2) bhagaval-lélämädhurya-
lobhamayé çraddhä – faith which brings about engagement in
bhakti due
to intense greed (rägänugä), arisen
out of extreme good fortune by hearing the lélämädhurya
of Bhagavän from a pure devotee. (Çikñäñöakam
1, pt)
The systematic development of bhakti that
arises from Çraddhä
12.A.4
jäta-çraddho mat-kathäsu / nirviëëaù
sarva-karmasu
veda duùkhätmakän kämän / parityäge ’py
anéçvaraù
tato bhajeta mäà prétaù / çraddhälur
dåòha-niçcayaù
juñamäëaç ca tän kämän / duùkhodarkäàç ca
garhayan
SB 11.20.27-28/BR 2.34/ JD Ch. 6
jäta—one who has awakened; çraddhaù—faith; mat-kathäsu—in
the descriptions of
My glories; nirviëëaù—disgusted; sarva—with
all; karmasu—activities; veda—he
knows; duùkha—misery; ätmakän—constituted
of; kämän—all types of sense
gratification; parityäge—in the
process of renouncing; api—although; anéçvaraù—
unable; tataù—due to such faith; bhajeta—he
should worship; mäm—Me; prétaù—
remaining happy; çraddhäluù—being
faithful; dåòha-niçcayaù—resolute conviction;
juñamäëaù—engaging in; ca—also; tän—that;
kämän—sense gratification;
duùkha—misery; udarkän—leading to; ca—also; garhayan—repenting
of.
If a person whose faith in hearing
narrations of Me has been awakened, is unable
to give up sense enjoyment and the desire
for it, even though he knows it gives
misery, he should, with a sincere heart,
condemn his inability to give it up; all the
while, he should continue worshipping Me
[doing bhajana] with firm faith,
conviction and love.
12.A.5
proktena bhakti-yogena / bhajato mäsakån
muneù
kämä hådayyä naçyanti / sarve mayi hådi
sthite
bhidyate hådaya-granthiç / chidyante
sarva-saàçayäù
kñéyante cäsya karmäëi / dåñöa
evätmanéçvare
SB 11.20.29-30/ JD Ch. 6
proktena—which has been described; bhakti-yogena—by
devotional service;
bhajataù—who is worshiping; mä—Me; asakåt—constantly;
muneù—of the sage;
kämäù—material desires; hådayyäù—in the heart; naçyanti—are
destroyed; sarve—
all of them; mayi—in Me; hådi—when
the heart; sthite—is firmly situated.
bhidyate—pierced; hådaya—heart; granthiù—knots;
chidyante—cut to pieces;
sarva—all; saàçayäù—misgivings; kñéyante—terminated;
ca—and; asya—his;
karmäëi—chain of fruitive actions; dåñöe—having seen; eva—certainly;
ätmani—
unto the self; éçvare—dominating.
When the sädhaka constantly
worships me by the method of bhakti yoga that I have
described, I come and sit in his heart. As
soon as I am established there, all material
desires and saàskäras (impressions),
on which the material desires are based, are
destroyed. When the sädhaka directly
sees Me as Paramätma situated in the heart of
all living entities, the knot of the false
ego in his heart is pierced, all his doubts are
cut to pieces, and his desires for
fruitive activities are completely eradicated.
The results of any process are
automatically attained by bhakti
12.A.6
yat karmabhir yat tapasä /
jïäna-vairägyataç ca yat
yogena däna-dharmeëa / çreyobhir itarair
api
sarvaà mad-bhakti-yogena / mad-bhakto
labhate ’ïjasä
svargäpavargaà
mad-dhäma / kathaïcid yadi väïchati
SB 11.20.32-33/ JD Ch. 6
yat—that which is obtained; karmabhiù—by fruitive activities; yat—that
which;
tapasä—by penance; jïäna—by cultivation of knowledge; vairägyataù—by
detachment; ca—also; yat—that
which is achieved; yogena—by the mystic yoga
system; däna—by charity; dharmeëa—by
religious duties; çreyobhiù—by processes
for making life auspicious; itaraiù—by
others; api—indeed; sarvam—all; mat-bhaktiyogena—
by loving service unto Me; mat-bhaktaù—My
devotee; labhate—achieves;
aïjasä—easily; svarga—promotion to heaven; apavargam—liberation
from all
misery; mat-dhäma—residence in My
abode; kathaïcit—somehow or other; yadi—
if; vaïchati—he desires.
Whatever results are obtained with great
difficulty through fruitive activities,
austerity, knowledge, renunciation,
practice of yoga, charity, religious observances,
and all other types of sädhana are
easily obtained by My devotees through the power
of bhakti-yoga. Although My bhaktas
are free from all ambition, they could easily
obtain promotion to the celestial planets,
or attain liberation, or residence in
Vaikuëöha, if they at all desired such
things.
~ Çaraëägati – The gateway for pure bhakti
~
The definition of Çaraëägati
12.A.7
änukülyasya saìkalpaù prätikülyasya
varjanam
rakñiñyatéti viçväso goptåtve varaëaà
tathä
ätma-nikñepa-kärpaëye ñaò–vidhä
çaraëägatiù
HBV 11.676/CC Mad 22.100/JD
ch.6/Bhakti-sandarbha A 236 / Upad. 9 pt/ BRSB p.92/BR 3.2
änukülyasya—of the favorable; saìkalpaù—acceptance;
prätikülyasya—of the
unfavourable; varjanam—devoid of; rakñiñyati—He
will protect; iti—thus;
viçväsaù—conviction; goptåtve—in being the guardian; varaëam—acceptance;
tathä—as well as; ätma-nikñepa—full self-surrender; kärpaëye—and
humility; ñaövidhä—
sixfold; çaraëa-ägatiù—process of
surrender.
There are six symptoms of self-surrender (çaraëägati).
The first two are
änukülyasya saìkalpa and prätikülyasya varjanam: “I will
only do that which is
favorable for unalloyed bhakti, and
I will reject all that is unfavourable.” This is
called saìkalpa or pratijïä,
a solemn vow. The third symptom is rakñiñyatéti viçväso,
faith in Bhagavän as one’s protector:
“Bhagavän is my only protector. I can derive
absolutely no benefit from jïäna, yoga,
and other such practices.” This is an
expression of trust (viçväsa). The
fourth symptom is goptåtve varaëam, deliberate
acceptance of Bhagavän as one’s
maintainer: “I cannot obtain anything, or even
maintain myself, by my own endeavour. I
will serve Bhagavän as far as I am able, and
He will take care of me.” This is what is
meant by dependence (nirabharatä). The
fifth symptom is ätma-nikñepa,
absence of independent mood. “Who am I? I am His
My duty is to fulfill His desire.” This is
submission of the self (ätma-nivedana). The
sixth symptom is kärpaëye, meekness:
“I am wretched, insignificant, and spiritually
destitute.” This is what is meant by
humility (kärpanya or dainya).
The only way to gain relief from all
adversities, the only way to find the
hidden treasure, is to abandon all
considerations of religiosity or irreligiosity
and surrender unto the lotus feet of the
Absolute, Reality the Beautiful Çré
Kåñëacandra, the divine son of King Nanda:
12.A.8
sarva-dharmän parityajya
mäm ekaà çaraëaà vraja
ahaà tväà sarva-päpebhyo
mokñayiñyämi mä çucaù
BG 18.66/JD Ch. 6&17
sarva-dharmän—all varieties of religion; parityajya—abandoning;
mäm—unto Me;
ekam—only; çaraëam—for surrender; vraja—go; aham—I;
tväm—you; sarva—all;
päpebhyaù—from sinful reactions; mokñayiñyämi—will
deliver; mä—do not; çucaù—
worry.
Abandon all varieties of religion or
spiritual paths and just surrender unto Me. I
shall deliver you from all sinful
reactions. Do not worry or lament.
[An expanded translation:] “To
impart knowledge of My all-comprehensive aspect,
Brahman, as well as knowledge of My
all-pervading aspect, Paramätma, whatever
teachings I have given, based in general
on the duties of varëäçrama (the socioreligious
ranks of life), the duty of the mendicant,
selflessness, internal and external
sense control, meditation, subservience to
the dominion of the Almighty – now I ask
you to summarily dismiss every one of
those paths and surrender unto Me, the
Personality of Godhead, Bhagavän. Then I
shall deliver you from all the sins (karmic
reactions) of this worldly sojourn, as
well as any sin incurred by giving up the
aforementioned duties or religiosities.
There will be no cause for you to lament that
your life’s mission is unfulfilled.” (Çréla
B.R. Çrédhara Gosvämé Mahäräja, PJ)
Embracing the Lord as on’s maintainer and
gaurdian
12.A.9
ananyäç cintayanto mäà
ye janäù paryupäsate
teñäà nityäbhiyuktänäà
yoga-kñemaà vahämy aham
BG 9.22/Biog.
p. 87
ananyäù—having no other object; cintayantaù—concentrating; mäm—on
Me; ye—
those who; janäù—persons; paryupäsate—properly
worship; teñäm—of them;
nitya—always; abhiyuktänäm—fixed in devotion; yoga—requirements;
kñemam—
protection; vahämi—carry; aham—I.
But those who always worship Me with
exclusive devotion, meditating on My
transcendental form—to them I carry what
they lack, and I preserve what they have.
The holy feet of Kåñëa are the only
shelter for persons tormented by the
miseries of material existence
12.A.10
bhava-jaladhi-gatänäà dvandva-vätähatänäà
suta-duhitå-kalatra-träëa-bhärärditänäm
viñama-viñaya-toye majjatäm aplavänäà
bhavati çaraëam eko viñëu-poto naräëäm
Mukunda-mälä-stotra 11, Çré Kulaçekhar
Alvara/PJ 5.6
bhava—of material existence; jaladhi—in the ocean; gatänäm—who
are present;
dvandva—of material dualities; väta—by the wind; ähatänäm—struck;
suta—sons;
duhitå—daughters; kalatra—and wives; träëa—of
protecting; bhära—by the burden;
arditänäm—distressed; viñama—perilous; viñaya—of
sense gratification; toye—in
the water; majjatäm—drowning; aplavänäm—having
no vessel to carry them away;
bhavati—is; çaraëam—the shelter; ekaù—only; viñëu-potaù—the
boat that is Lord
Viñëu; naräëäm—for people in
general.
For those persons who, bereft of a vessel,
have fallen into the ocean of mundane
existence; who are being lashed by the
hurricane of duality based on mundane
attraction and aversion; who are crushed
by the burden of protecting wife, family
and so on; who are drowning in the ghastly
whirlpool of sensual pleasures—the only
shelter is the lifeboat of the holy lotus
feet of the Supreme Lord.
The unprecedented fruit of surrender
12.A.12
vinäçya sarva-duùkhäni,
nija-mädhurya-varñaëäm
karoti bhagavän bhakte, çaraëägata-pälakaù
Çré Prapanna-Jévanämåtaà 1.47, Çréla B.R.
Çrédhara Gosvämé Mahäräja
Being most affectionate toward His
surrendered souls, Çré Kåñëa totally dispels
their unhappiness, graciously filling
their hearts with His sweet absolute presence.
[Editorial note: Please refer to
Çréla B.R. Çridhara Mahäräja’s ‘Prapanna-
Jévanämåtaà’ for an extensive, exquisitely poetic and
deeply thought-provoking
compilation of çlokas
regarding the subject of Çaraëägati and Humility.]
12.A.13
ñaò-aìga çaraëägati haibe jähära
tähära prärthanä çune çré-nanda-kumära
Ñaò-Aìga-Çaraëägati 5, BVT/SGG p.81
The prayers of one who submits
unconditionally to the sixfold surrender are heard
by Çré Nanda-kumära.
~ Humility – The foundation of bhakti and
the key to Prema ~
The formula for perfection
12.A.14
tåëäd api sunécena
taror api sahiñëunä
amäninä mäna-dena
kértanéyaù sadä hariù
Çikñäñöaka 3/CC Ädi 17.31/JD Ch. 3,8,25/BR
3.1
hariù—Çré Hari’s names; kértaniyaù—should be chanted; sadä—always;
api—even;
sunécena—by being humbler; tåëät—than the
grass; api—even; sahiñëunä—by
being more tolerant; taroù—than a
tree; amäninä—by being being prideless;
mänadena—by giving respect (to others in accordance
with their respective
positions).
Thinking oneself to be even lower and more
worthless than insignificant grass
which has been trampled beneath everyone’s
feet, being more tolerant than a tree,
being prideless, and offering respect to
all others according to their respective
positions, one should continuously chant
the holy name of Çré Hari.
Çréla Bhaktisidhänta Sarasvaté Prabhupäda:
“Çré Gaurasundara
explained that to
genuinely call out for Bhagavän, one has
to become more humble than a blade of
grass. We cannot cry out for Kåñëa until
we have accepted our own insignificance in
relation to Him. We beg for help only when
we are forced to acknowledge our
helplessness.” (lec. 28.1.1931,
Harmonist 15)
The premé-bhakta is naturally endowed with
deep humility
12.A.15
premera svabhäva—yähäì premera sambandha
sei mäne,—‘kåñëe mora nähi prema-gandha’
CC Antya 20.28
premera
svabhäva—the nature of
love of Godhead; yähäì—where; premera
sambandha—a relationship of love of Godhead; sei
mäne—he recognizes; kåñëe—
unto Lord Kåñëa; mora—my; nähi—there
is not; prema-gandha—even a scent of
love of Godhead.
“Wherever there is a relationship of love
of Godhead, its natural symptom is that
the devotee does not think himself a
devotee. Instead, he always thinks that he has
not even a drop of love for Kåñëa” (This
is Çré Caitanya Mahäprabhu’s comment on
the ‘tåëäd api’ çloka).
Caitanyadeva Himself has manifested
unprecedented humility
12.A.16
na prema-gandho ’sti daräpi me harau
krandämi saubhägya-bharaà prakäçitum
vaàçé-viläsy-änana-lokanaà vinä
bibharmi yat präëa-pataìgakän våthä
CC Mad 2.45
na—never; prema-gandhaù—a scent of love of Godhead; asti—there is; darä
api—
even in a slight proportion; me—My;
harau—in the Supreme Personality of
Godhead; krandämi—I cry; saubhägya-bharam—the
volume of My fortune;
prakäçitum—to exhibit; vaàçé-viläsi—of the
great flute-player; änana—at the face;
lokanam—looking; vinä—without; bibharmi—I carry; yat—because;
präëapataìgakän—
My insectlike life; våthä—with no
purpose.
Çré Caitanya Mahäprabhu continued, ‘My
dear friends, I have not the slightest
tinge of love of Godhead within My heart.
When you see Me crying in separation, I
am just falsely exhibiting a demonstration
of My great fortune. Indeed, not seeing
the beautiful face of Kåñëa playing His
flute, I continue to live My life like an insect,
without purpose.’
Çréla Gurudeva: Humility is the foundation of bhakti,
and it is by humility that
bhakti increases. Çréla Sanätana Gosvämé defines humility as
follows: “When a
person has all good qualities but feelings
arise in his heart of being unqualified,
wretched and inferior, this is called
humility. In other words, humility is the utmost
anxiety to attain Bhagavän. A person with
humility is without false ego even though
he possesses all good qualities.” Only
humility can attract Kåñëa’s mercy, and
genuine humility only appears when prema
is fully ripe. (BR 8.4 pt)
Çréla Kåñëadäsa Kaviräja’s humility
12.A.17
jagäi mädhäi haite muïi se päpiñöa
puréñera kéöa haite muïi se laghiñöa
emana nirghåëä more kebä kåpä kare
eka nityänanda
vinä jagata bhitare
CC Ädi 5.205-206/BR 3.9 p.
jagäi mädhäi—the two brothers Jagäi and Mädhäi; haite—than;
muïi—I; se—that;
päpiñöha—more sinful; puréñera—in stool; kéöa—the
worms; haite—than; muïi—I
am; se—that; laghiñöha—lower.;
emana—such; nirghåëa—abominable; more—unto
me; kebä—who; kåpä—mercy; kare—shows;
eka—one; nityänanda—Lord
Nityänanda; vinu—but; jagat—world;
bhitare—within.
I am more sinful than Jagäi and Mädhäi and
even lower than a worm in stool.
Who in this world but Nityänanda could
show His mercy to such an abominable
person as me?
12.A.18
bhakta-gaëa, çuna mora dainya-vacana
tomä-sabära pada-dhüli, aìge vibhüñaëa
kari’
CC Ädi 5.207
bhakta-gaëa—O devotees; çuna—please hear; mora—my;
dainya-vacana—humble
submission; tomä-sabära—of all of
you; pada-dhüli—the dust of the feet; aìge—on
my body; vibhüñaëa kari’—taking as
ornaments;
With all humility, I submit myself to the
lotus feet of all of you devotees, taking
the dust from your feet as my bodily
ornaments.
Sanätana Gosvämé expresses his humility
12.A.19
néca jäti, néca-saìgé, patita adhama
kuviñaya-küpe paòi’ goìäinu janama!
CC Mad 20.99
néca jäti—born of a low family; néca-saìgé—associated
with low men; patita—fallen;
adhama—the lowest; ku-viñaya-küpe—in a well of material
enjoyment; paòi’—
having fallen down; goìäinu—I have
passed; janama—my life.
Sanätana Gosvämé said, “I was born in a
low family, and my associates are all lowclass
men. I myself am fallen and am the lowest
of men. Indeed, I have passed my
whole life fallen in the well of sinful
materialism.”
Offering obeisances (namaù) counteracts
the false ego
12.A.20
ahaìkåtir ma-käraù syän / na-käras tan
niñedhakaù
tasmät tu namasä kñetri- / svätantryaà
pratiñidhyate
bhagavat-paratantro ‘sau / tad
äyattätma-jévanaù
tasmät
sva-sämarthya-vidhià / tyajet sarvam açeñataù
Padma Puräëa /Prapanna Jévanämåtaà 2.3
The syllable ma means
‘self-asserting ego’ (the misconception of considering
oneself to be the doer); the syllable na
indicates its negation. Thus the act of offering
obeisances (namaù) nullifies the
offerer’s independence and counteracts the false
ego. The soul is naturally subordinate to
Bhagavän, his intrinsic nature and innate
function is to render loving devotional
service to the Supreme Lord. Therefore, all
actions performed thinking, ‘I am the
doer’, should be utterly abandoned.
Srila Bhakti Promode Puri Goswami: “O master, destroy all vestige of
material ego
that pollutes me, and give me a place at
your lotus feet, making me the servant of
your servants”; this is the meaning of the
word ‘namaù’.
Only those bewildered by the false ego
think they are the doers
12.A.21
prakåteù kriyamäëäni / guëaiù karmäëi
sarvaçaù
ahaìkära-vimüòhätmä / kartäham iti manyate
BG 3.27
prakåteù—of material nature; kriyamäëäni—being done; guëaiù—by
the modes;
karmäëi—activities; sarvaçaù—all kinds of; ahaìkära-vimüòha—bewildered
by false
ego; ätmä—the spirit soul; kartä—doer;
aham—I; iti—thus; manyate—he thinks.
The jéva bewildered by the
influence of false ego thinks himself to be the doer of
activities that are in actuality carried
out by the three modes of material nature.
12.A.22 – dåñta nahe dåçya, haiya seväkara
kärya
From the teachings of Çréla Bhakti
Prajïäna Keçava Gosvämé
dåñta—seeing; nahe—not; dåçya— to be seen; haiya—is;
seväkara—of the servant;
kärya—attitude.
The attitude of a servant: being the seen,
not the observer [The devotee does not
endeavour to see the Lord but strives to
serve in such a way that Kåñëa will be
attracted to him and award him His darçana.]
Humility is described in the Mukunda-mälä
stotram
12.A.23
kåñëa tvadéya-pada-paìkaja-païjaräntam
adyaiva me viçatu mänasa-räja-haàsaù
präëa-prayäëa-samaye kapha-väta-pittaiù
kaëöhävarodhana-vidhau smaraëaà kutas te
Mukunda-mälä 33/BR 3.7
kåñëa—O Lord Kåñëa; eva—certainly; adya—today; räja—the
royal; haàsa—swan;
me—of my; mänasa—mind; viçatu—should
enter; païjara—the network; paìkaja—
lotus flower; antam—of the tips; tvadéya—of
Your; pada—feet; samaye—at the time;
präëa-prayäëa—of death; kaëöha-avarodhana-vidhau—when
the throat is choked;
kapha-väta-pittaiù—by mucus, air and bile; kutaù—how?;
te—Your; smaraëam—
remembrance (be possible?).
O Kåñëa, my request is that the swan of my
mind be caught in the network of Your
lotus feet and dwell there in the ocean of
rasa. At the time of death the throat will
be choked up with mucus, air and bile. Under
such conditions, how will it be possible
to remember Your name?
Without humility, one cannot cross over
this material existence
12.A.24
amaryädaù kñudraç cala-matir
asüyä-prasava-bhüù
kåta-ghno durmäné smara-para-vaço
rakñaëa-paraù
nåçaàsaù päpiñöhaù katham aham ito
duùkha-jaladher
apäräd uttérëas tava paricareyaà caraëayoù
Çré Yamunacarya/BR 3.14/ Prapanna
Jévanämåtaà 8.13
I am disrespectful, vile, fickle-minded,
full of envy, ungrateful, dependent on
others, cruel and most sinful. In this
condition, how can I cross this impassable ocean
of material existence and attain the
service of Your lotus feet?
Yamunäcärya’s own humility is shown
12.A.25
aparädha-sahasra-bhäjanaà / patitaà
bhéma-bhavärëavodare
agatià çaraëägataà hare / kåpayä kevalam
ätmasät-kuru
Yämuna-stotra/BR 3.12
hare—O Çré Hari; kåpayä—being merciful; kuru—make;
ätmasät—your own;
agatim—(me) who have no goal of life; çaraëa-ägatam—who
have come to take
shelter; kevalam—exclusively; bhäjanam—(who
am) the abode; aparädha-sahasra—
of thousnds of offenses; patitam—fallen;
udare—in the belly; bhéma—of the terrible;
arëava—ocean; bhava—of repeated birth and death.
O Hari, I am an offender, guilty of
thousands of offences and therefore
punishable. I am drowning in this fearsome
ocean of material existence. Lost, I take
shelter of Your lotus feet; please make me
Your own. (You have promised that You
will definitely deliver anyone who has
taken shelter of You. Please therefore deliver
me also).
If I take birth again, let it be in the
home of a devotee
12.A.26
tava däsya-sukhaika-saìginäà / bhavaneñv
astv api kéöa-janma me
itarävasatheñu mä sma bhüd / api janma
catur-mukhätmanä
Yämuna-stotra/BR 3.15
O Bhagavän, if I take birth again due to
my past activities, or by Your desire, please
let it be in the home of a devotee, even
if that birth is in the body of an insect. I have
no desire to take birth in a household
devoid of devotion to You, even if it has the
opulence of Brahmä. O Puruñottama, this is
my earnest prayer unto You.
When shall I feel joyfull to have such a
fitting master as You?
12.A.27
bhavantam evänucaran nirantaraù
praçänta-niùçeña-mano-rathäntaraù
kadäham aikäntika-nitya-kiìkaraù
praharñayiñyämi sanätha-jévitam
Stotra-ratna 43, Yämunäcärya
bhavantam—You; eva—certainly; anucaran—serving;
nirantaraù—always; praçänta—
pacified; niùçeña—all; manaù-ratha—desires;
antaraù—other; kadä—when; aham—I;
aikäntika—exclusive; nitya—eternal; kiìkaraù—servant;
praharñayiñyämi—I shall
become joyful; sa-nätha—with a
fitting master; jévitam—living.
By serving You constantly, one is freed
from all material desires and is completely
pacified. When shall I engage as Your
permanent eternal servant and always feel
joyful to have such a fitting master?
Sincere humility is shown in
Kåñëa-karëämåta
12.A.28
nibaddha-mürdhäïjalir eña yäce
nérandhra-dainyonnati-mukta-kaëöham
dayä-nidhe deva bhavat-kaöäkñadäkñiëya-
leçena sakån niñiïca
Kåñëa-karëämåta 30/BR 3.17
nibaddha—fixed; mürdha—on the head; aïjaliù—folded
palms; eña—this one;
yäce—I prays; nérandhra—gapless (constant); dainya—pitiable
misery (i.e., pain of
separation from Kåñëa); unnati—increasing;
mukta—opened; kaëöhaù—throat;
dayä—of mercy; nidhe—Ocean; deva—O Lord; bhavad—Your;
katäkña—sidelong
glance; däkñinya—kindness;
leçena-a drop; sakåt—once; niñiïca—anoint.
O Deva! O Ocean of Mercy!
With folded hands raised to my head, with open
throat I humbly offer this incessant
prayer to You: please, just once, shower me with
Your merciful sidelong glance.
The opposite side of humility is pride
12.A.29
éçvaro ’ham ahaà bhogé
siddho ’haà balavän sukhé
BG 16.14
éçvaraù—the lord and controller ; aham—I am; aham—I
am; bhogé—the enjoyer;
siddhaù—perfect; aham—I am; balavän—powerful; sukhé—happy
“I am the controller and the lord of
everything I survey. I am the enjoyer. I am
perfect, powerful and happy. “
[Editorial note: Pride, or pratiñöha-äça
(the desire for prestige), is the root cause of
all anarthas. If I think I am
better than someone else (“I am a better devotee”),
humility gives way to pride and envy, and
Bhakti Devé flees far away from my heart.
We should dig deeply into our hearts and
if we find any trace of pride, or desire for
respect, we should uproot it completely
and throw it far, far away.]
Thus ends section 12.A – Çraddhä,
Çaranägati, Humility
***
12.B Sädhu-saìga – The birth-place of
bhakti
Who is a sädhu (a saintly devotee)?
12.B.1
sädhanoti sädhayati ca kåñëa-prema iti
sädhu
Sadhanoti—one who performs sädhana-bhajana;
sädhayati—who inspires others to
practice; ca—and; kåñëa-prema—(attain)
kåñëa-prema; iti—he is; sädhu—sädhu.
One who knows sädhyä (the goal) and
sädhana (the process) and therefore can
guide others in performing sädhana to
attain the sädhyä of kåñëa-prema, is a sädhu.
What is Saìga?
12.B.2
samyak rüpeëa anugamanam
sam—samyak-rüpeëa, completely, i.e. with sambandha and
surrender;
anugamanam— following strictly in the footsteps.
To follow the sädhu
completely, externally and internally, by activities and by mood.
Even a moment’s association with a sädhu
may award all perfection
12.B.3
‘sädhu-saìga’, ‘sädhu-saìga’—sarva-çästre kaya
lava-mätra sädhu-saìge sarva-siddhi haya
CC Mad 22.54
sädhu-saìga sädhu-saìga—repeated association with pure devotees; sarva-çästre—
all the revealed scriptures; kaya—say;
lava-mätra—even for a moment; sädhusaìge—
by association with a pure devotee; sarva-siddhi—complete
spiritual
perfection; haya—there is.
“The verdict of all revealed scriptures is
that by even a moment’s association with
a sädhu, a pure devotee, one can
attain complete spiritual perfection.”
Sädhu saìga is the birth-place of bhakti
12.B.4
kåñëa-bhakti-janma-müla haya ‘sädhu-saìga’
kåñëa-prema janme, teìho punaù mukhya aìga
CC Mad 22.83/BRSB p. 34
kåñëa-bhakti—of devotional service; janma-müla—the
root cause; haya—is; sädhusaìga—
association with advanced devotees; kåñëa-prema—ecstatic
transcendental
love of Kåñëa; janme—awakens; teìho—that
same association with devotees;
punaù—again; mukhya aìga—the chief principle.
The root cause of kåñëa-bhakti is sädhu-saìga.
Even when one’s dormant kåñëaprema
awakens, sädhu-saìga is still the
most important principle for one’s spiritual life.
Even a moment’s association with a pure
devotee is incomparable
12.B.5
tulayäma lavenäpi
na svargaà näpunar-bhavam
bhagavat-saìgi-saìgasya
martyänäà kim utäçiñaù
SB 1.18.13/4.30.34/CC Mad 22.55
tulayäma—to be balanced with; lavena—by a moment; api—even;
na—never;
svargam—heavenly planets; na—nor; apunaù-bhavam—liberation
from matter;
bhagavat-saìgi—devotee of the Lord; saìgasya—of
the association; martyänäm—those
who are meant for death; kim—what
is there; uta—to speak of; äçiñaù—benediction.
Even a moment’s association with a pure
devotee cannot be compared to being
transferred to
the heavenly planets or even merging into the Brahman effulgence in
complete liberation, what to speak of
material benedictions. For living entities who
are destined to give up the body and die,
what greater benediction can there be than
association with pure devotees.
Sädhu sanga is the most valuable treasure
for any jéva
12.B.6
ata ätyantikaà kñemaà / påcchämo bhavato
’naghäù
saàsäre ’smin kñaëärdho ’pi / sat-saìgaù
çevadhir nåëäm
SB 11.2.30
ataù—therefore; ätyantikam—supreme; kñemam—good; påcchämaù—I
am asking;
bhavataù—from you; anaghäù—O sinless ones; saàsäre—in
the cycle of birth and
death; asmin—this; kñaëa-ardhaù—lasting
only half of one moment; api—even; satsaìgaù—
the association of devotees of the Lord; çevadhiù—a
great treasure;
nåëäm—for human beings.
Therefore, O completely sinless ones, I
ask you to kindly tell me what is the
supreme good and the ultimate benefit, for
even half a moment’s association with
pure devotees in this world of birth and
death, is the most valuable treasure for any
human being.
Mahat saìga is extremely miraculous and
beyond logic
12.B.7
mahat-saìgama-mähätmyam / evaitat
paramädbhutam
kåtärtho yena vipro ‘sau / ‘sadyo ‘bhüt
tat-svarüpavat
Båhad Bhagavätämåta 2.7.14/Venu Géta 17,
purport
mahat—of the great souls; saìgama—of the association; mähätmyam—the
glory;
eva—indeed; etat—this; paramädbhutam—very wonderful; kåtärthaù—successful;
yena—by which; vipraù—brähmaëa; asau—the; sadyaù—at
once; abhüt—became;
tat-svarüpavat—in his original form.
The glory of mahat-saìga, the
association of a mahä-bhägavata, is extremely
miraculous. By the effect of such saìga,
the brähmaëa Janaçarma immediately
became perfect like his gurudeva Çré
Svarüpa (Gopa Kumära).
The Jéva’s release from mäyä
12.B.8
yadä bhrämaà bhrämaà
hari-rasa-galad-vaiñëava-janaà
kadäcit sampaçyan tad-anugamane syäd
ruci-yutaù
tadä kåñëävåttyä tyajati çanakair mäyika-daçäà
svarüpaà bibhräëo vimala-rasa-bhogaà sa
kurute
Daça-müla
tattva 7/Gétävalé 8.82/JD Ch. 23 /
Om Tat Sat
(Continued...)
(My
humble salutations to the lotus feet of Swami jis great Devotees , Philosophic
Scholars, Purebhakti dot com for
the collection)
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