yadä—when; bhrämam—wandering; bhrämam—and wandering; kadäcit—
sometime; sampaçyan—seeing; vaiñëava-janam—a pure devotee of the Lord; galat—
whose heart is melting; hari-rasa—by tasting the mellows of Çré Hari; tatanugamane—
while following him; syät—it may be; ruci-yutaù—one is devlops
attraction to Çré Kåñëa; tadä—then; kåñëa-ävåtya—by taking shelter of Kåñëa;
tyajaté—he abandons; çanakaiù—gradually; mäyika-daçäm—the state which
dominated by illusion; saù—he; bibhräëaù—takes up; svarüpam—his original
spiritual form; kurute—he experiences; vimala—pure; rasa—mellows of devotional
service; bhogam—enjoyment.
When, in the course of wandering amongst the higher and lower
species in the
material world, a jéva
is able to behold a Vaiñëava absorbed in the flowing rasa of çréhari-
bhakti, taste arises in his heart for
following the Vaiñëava way of life. By
chanting çré-kåñëa-näma, he gradually becomes free from his conditioning. Gradually
he then gains his intrinsic, cinmaya-svarüpa (transcendental
form), and becomes
qualified to taste the pure and spiritual rasa of direct service to Çré Kåñëa.
There is a sign that a person, by good fortune (sukåti), will soon
be released
from material existence. This is that he keeps the company of
sädhus, and as a
result awakens his loving attachment to the lotus feet of Çré
Kåñëa. That is why
the descriptions of the glories of sädhu-saìga abound in the
çästras. The çästras
state that it is not at all easy to obtain a moment’s association
with a sädhu:
12.B.9
saàsära
bhramite kona bhägye keha tare
nadéra
pravähe yena käñöha läge tére
kona
bhägye käro saàsära kñayonmukha haya
sädhu-saìge
tabe kåñëe rati upajaya.
CC Mad 22.43-4
saàsära bhramite—wandering
throughout saàsära; kona bhägye—by some good
fortune; keha tare—someone crosses the ocean of nescience; nadéra pravähe—in the
flow of the river; yena—just as; käñöha—wood; läge—sticks; tére—on the bank; kona
bhägye—by fortune; käro—of someone; saàsära—conditioned life; kñayaunmukha—
on the point of destruction; haya—is; sädhu-saìge—by association with
devotees; tabe—then; kåñëe—to Lord Kåñëa; rati—attraction; upajaya—awakens.
When the jéva becomes averse to Kåñëa, he is swept away in the current of birth
and death in material existence. He wanders aimlessly throughout
the 8,400,000
species of life, being burnt by the threefold miseries. It is
extremely difficult to attain
deliverance from this current of saàsära. However, just as a piece of wood
flowing
in the forceful current of a river may by good fortune be washed
up on the bank,
similarly, a jéva may by extremely good fortune attain the shelter of sädhu-saìga, gain
release from the current of material existence, and again become
established in his
own constitutional position as the
servant of Kåñëa.
12.B.10
‘kåñëa,
tomära haìa’ yadi bale eka-bära
mäyä-bandha
haite kåñëa täre kare pära
CC Mad 22. 33/Biog p. 378
kåñëa—O my Lord Kåñëa; tomära haìa—I am Yours; yadi—if; bale—someone says;
eka-bära—once; mäyä-bandha haite—from the
bondage of conditioned life; kåñëa—
Lord Kåñëa; täre—him; kare pära—releases.
If any jéva, feeling extreme anguish, prays to Kåñëa from the core of his
heart and
even calls out, ‘O Kåñëa! I am Yours’ – then Kåñëa gives him sädhu-saìga and makes
him cross beyond the bondage of mäyä.
12.B.11
bhaväpavargo
bhramato yadä bhavej
janasya
tarhy acyuta sat-samägamaù
sat-saìgamo
yarhi tadaiva sad-gatau
parävareçe
tvayi jäyate ratiù
SB 10.51.53/Biog p.38/ JD Ch. 6&8 /
bhava—material existence; apavargaù—cessation of, liberation
from; bhramataù—
who has been wandering; yadä—when; bhavet—occurs; janasya—for a person;
acyuta—O infallible Lord; tarhi—at that time; sat—of saintly devotees;
samägamaù—the association; sat-saëgamaù—saintly association; yarhi—when;
tadä—then; eva—only; sat—of the saintly; gatau—who is the goal; para—of
superior (the causes of material creation); avara—and inferior (their products);
éçe—for the Supreme Lord; tvayi—Yourself; jäyate—is born; ratiù—devotion.
“He Acyuta! O Infallible one! The jéva has been wandering in the cycle of
birth
and death since time without beginning. When the time for his
release from this
saàsära cycle approaches, he attains sat-saìga, the association of a
sädhu. From that
moment he becomes firmly attached to You, who are the controller
of both spirit and
matter and the supreme objective for the sädhus.”
Sädhu-saìga is attained by ones spiritual merit (sukåti)
12.B.12
bhaktis
tu bhagavad-bhakta-saìgena parijäyate
sat-saìgaù
präpyate puàbhiù sukåtaiù pürva-saïcitaiù
Båhan-Näradéya-Puräëa 4.33/HBV 10.279/JD Ch. 3&6/
Biog. p. 379/BRSB p. 32
bhakti—Bhakti; tu—indeed; bhagavat-bhaktas—devotees of
Bhagavan; saìgena—
by association; parijäyate—awakened; sat-saìgaù—sädhu-sanga; präpyate—
attained; puàbhiù—by accumulation of; sukåtaiù—transcendental pious activities;
pürva-saïcitaiù—of many lifetimes.
Bhakti is awakened when one associates with
bhaktas of Çré
Bhagavän.
Association with çuddha-bhaktas
is attained only by the accumulation of
transcendental pious activities (sukåté) performed over many lifetimes.
By sukåti one attains çraddhä
12.B.13
yadåcchayä
mat-kathädau
jäta-çraddhas
tu yaù pumän
na
nirviëëo näti-sakto
bhakti-yogo
’sya siddhi-daù
SB 11.20.8
yadåcchayä—somehow or other by good
fortune; mat-kathä-ädau—in the
narrations, songs, philosophy, dramatical performances, etc., that
describe My
glories; jäta—awakened; çraddhaù—faith; tu—indeed; yaù—one who; pumän—a
person; na—not; nirviëëaù—disgusted; na—not; ati-saktaù—very attached; bhaktiyogaù—
the path of loving devotion; asya—his; siddhi-daù—will award perfection.
“By virtue of the good fortune of their previous births, those in
whom çraddhä is
awakened towards My lélä-kathä
are eligible to take up bhakti. Being neither
disgusted nor overly attached, bhakti-devi then confers perfection
upon them.”
Çréla Jéva Gosvämé, in defining the word yadåcchayä (voluntarily,
spontaneously, or by their own will) used in the above çloka, has
said:
12.B.13
kenäpi
parama-svatantra-bhagavad-bhakta-saìga-tat-kåpäjäta-paramamaìgalodayena
By the association of the Lord’s supremely independent devotees
and as a
consequence of the mercy obtained from them, one obtains great
fortune
(saubhägya). That saubhägya itself becomes the eligibility for bhakti.
By sukåti the jéva obtains the mercy of Krsna or His pure devotee
12.B.14
samäne
våkñe puruño nimagno
‘néçäya
çocati muhyamänaù
juñöaà
yadä paçyati anyam éçam
asya
mahimänam iti véta-çokaù
Muëòaka (3.1.2) &
Çvetäçvatara (4.7) Upaniñads/ JD ch.6&17
puruñaù—the conditioned living entity; nimagnaù—drowned; muhyamänaù—
bewildered; anéçayä—by the illusory potency; çocati—laments; yadä—when;
paçyati—sees; anyam—the other; éçam—the Supreme Lord; mahimänam—the
glories; asya—of Him; samäne—on the same; vrkñe—tree; eti—thus; vita-çokaù—
free from lamentation; juñöam—blissful.
The jéva and the indwelling Paramätma both reside in the same tree, namely
the
material body. The jéva
is attached to material sense enjoyment and is therefore
sunk
in the bodily conception of life. Bewildered by mäyä, he cannot find any means of
deliverance, and thus he laments. However, by the influence of sukåti acquired over
many lifetimes, he can obtain the mercy of Éçvara (the Lord) or
His pure devotees.
At that time, he will see in his heart that there is a second
individual within the tree
of his body. This is Éçvara, who is served eternally by His
unalloyed bhaktas. When
the jéva witnesses the uncommon glories of Çré Kåñëa, he becomes free from
all
lamentation.
12.B.15
mahä-prasäde
govinde / näma-brahmaëi vaiñëave
svalpa-puëyavatäà
räjan / viçväso naiva jayate
Skanda Puräëa/JD Ch.
6/CC Antya 16.96 pt
Those who do not possess sufficient pious credit (sukåti) will not have faith in
mahä-prasädam, in Çré Govinda, in the
Holy Name, or in the Vaiñëavas.
By associating with sädhus, one’s love for Çré Kåñëa is awakened
12.B.16
sädhu-saìge
kåñëa-bhaktye çraddhä yadi haya
bhakti-phala
‘prema’ haya, saàsära yäya kñaya
CC Mad 22.49/BRSB p.35
sädhu-saìge—by the association of
devotees; kåñëa-bhaktye—in discharging
devotional service to Kåñëa; çraddhä—faith; yadi—if; haya—there is; bhakti-phala—
the result of devotional service to Kåñëa; prema—ecstatic transcendental love of
God; haya—awakens; saàsära—the conditioned life in material existence; yäya
kñaya—becomes vanquished.
When a sädhaka-bhakta obtains faith in the association of rasika Vaiñëavas who
are more advanced than himself, he very quickly obtains prema-bhakti and his
material entanglement is easily dissipated.
One’s heart is like a crystal and takes on the qualities of those
he associates with
12.B.17
yasya
yat-saìgatiù puàso maëivat syät sa tad-guëaù
sva-kula-rddhyai tato dhémän sva-yüthän eva saàçrayet
Hari-bhakti-sudhodaya 8.51/ BRS 1.2.229/BRSB p.98/MS 5 pt/BR 2.41
maëivat—as a jewel; yat-saìgatiù—on account of whatever
association; yasya—
whose; puàsaù—of a person; saù—a person; syät—may; tad-guëaù—its qualities;
sva-kula-åddhyai—for the
wellbeing of one’s family; tataù—then; dhémän—a
thoughtful person; sva-yüthän—own family lineage; eva—certainly; saàçrayet—
should take shelter.
As the qualities of a nearby object are reflected in a crystal,
one similarly takes on
the qualities of a person with whom he associates. Therefore, a
wise person should
take shelter of those sädhus
who are more advanced, affectionate, and have the same
mood for which one aspires.
Çréla Gurudeva: The purport of this verse
is that the contamination of the heart
cannot be eradicated by jïäna,
vairägya, yoga or tapasyä. It is only by the influence
of association with Vaiñëavas who are free from all pride and upon
receiving their
mercy that the heart very easily becomes cleansed of all
misgivings (anarthas).
Bhakti is obtained only by the mercy of the mahat
12.B.18
mahat-kåpä
vinä kona karme ‘bhakti’ naya
kåñëa-bhakti
düre rahu, saàsära nahe kñaya
CC Mad 22.51/BRSB p.35
mahat-kåpä—the mercy of great (pure)
devotees; vina—without; kona karme—by
some other activity; bhakti
naya—there is no bhakti; kåñëa-bhakti—loving
devotional service to Kåñëa; düre rahu—leaving aside; saàsära—material bondage
or the endless cycle of birth and death; nahe—there is not; kñaya—destruction.
Without the mercy of elevated devotees, bhakti cannot be obtained by any
method. To say nothing of kåñëa-bhakti, one cannot even obtain freedom from
material attachment and repeated birth and death.
One should relish Bhägavatam with rasika Vaiñëavas
12.B.19
çrémad-bhägavatärthänäm
/ äsvädo rasikaiù saha
sajätéyäçaye
snigdhe / sädhau saìgaù svato vare
CC Mad 22.131/Secret Truths of the Bhagavätam, Preface/GKH (P)
çrémad-bhägavata—of the
Çrémad-Bhägavatam; arthänäm—of the meanings;
äsvädaù—relishing; rasikaiù saha—with the rasika devotees; sa-jätéya—similar;
äçaye—endowed with a desire or mood; snigdhe—advanced in devotional affection;
sädhau—with a devotee; saìgaù—association; svataù—for one’s self; vare—better
One should taste the meaning of Çrémad-Bhägavatam in the
association of pure
devotees. One should associate with rasika devotees who are more advanced than
oneself, who are endowed with a similar type of mood (sajätéya açaye) and who are
affectionate toward oneself (snigdha).
How to associate with pure devotees
12.B.20
dadäti
pratigåëäti /guhyam äkhyäti påcchati
bhuìkte
bhojayate caiva / ñaò-vidhaà préti-lakñaëam
Çré Upadeçämåta 4
dadäti—offering pure devotees objects in
accordance with their requirements;
pratigåhnäti— accepting remnant items
given by pure devotees; guhyam äkhyäti—
revealing to devotees one’s confidential realisations concerning bhajana; påcchati—
inquiring from devotees about their confidential realisations; bhuìkte—eating with
great love the prasäda remnants given by devotees; ca—and; bhojayate—lovingly
serving prasäda to devotees;
ca—and; ñaò-vidham eva—are specifically of these six
kinds; préti-lakñaëam—the symptoms of loving association with pure devotees
Offering pure devotees items in accordance with their
requirements, accepting
remnant items given by pure devotees, revealing to pure devotees
one’s confidential
realisations concerning bhajana,
inquiring from more advanced devotees about their
confidential realisations, eating with great love the prasäda remnants tasted by
çuddha-bhaktas and lovingly
feeding them prasädam – these are the six symptoms of
loving association with pure devotees.
The Çrutis identify the worship of the pure devotee as the only
means
12.B.21
tasmäd
ätma-jïaà hy arcayed bhüti-kämaù
Muëòaka Upaniñad 3.1.10
A person wishing to attain divine opulence should worship one who
is ätma-jïa,
self-realised. That is, he should worship a devotee of Çré Hari.
To get pure bhakti one must smear himself with the footdust of the
pure devotee
12.B.22
naiñäà
matis tävad urukramäìghrià
spåçaty
anarthäpagamo yad-arthaù
mahéyasäà
päda-rajo-’bhiñekaà
niñkiïcanänäà
na våëéta yävat
SB 7.5.32/CC Mad 22.53/JD
Ch.17
eñäm—for such (materialists); tävat—until; na—(there is) not; arthaù—the
motivation; yat—by which; apagamaù—(there may be) the disappearance;
anartha—of unwanted material qualities; na våëéta—(and) not accept; abhiñekam—
a holy bath; päda-rajaù—in the dust of the feet; mahéyasäm—of great souls;
niñkiïcanänäm—unattached to this
material world; yävat—for that long; matiù—
(their) consciousness; spåçati—can not touch; urukrama-aìghrim—the lotus feet of
the Personality of Godhead, who is famous for performing uncommon
activities.
Persons who are absorbed in bodily identification, who fail to
understand the
necessity to free themselves from materialistic habits, and who do
not smear
themselves with the holy footdust of great devotees who are fully
detached from
mundane sense objects, for such persons there is no possibility
that their
consciousness can touch the glories of the Çré Urukrama-deva’s
lotus feet.
Bhagavän can be attained only through taking the footdust of a
pure devotee
12.B.23
rahügaëaitat
tapasä na yäti
na
cejyayä nirvapaëäd gåhäd vä
na
cchandasä naiva jalägni-süryair
vinä
mahat-päda-rajo-’bhiñekam
SB 5.12.12/CC Mad 22.52
rahügaëa—O King Rahügaëa; etat—this (knowledge); na yäti—does not become
revealed; tapasä—by severe austerities; na—nor by; ca—also; ijyayä—by a great
arrangement for worshiping the Deity; na—nor; nirvapaëät—by finishing all
material duties and accepting sannyäsa; vä—or; gåhät—by ideal householder life; na
eva—nor indeed; chandasä—by observing celibacy or studying
Vedic literature; jalaagni-
süryaiù—by severe austerities such as
keeping oneself in water, in a burning fire
or in the scorching sun; vinä—without; abhiñekam—smearing all over the body;
päda-rajaù—the dust of the lotus
feet; mahat—of the great devotees.
O Rahügaëa, Bhagavän cannot be known by austerities, or by
worship, or by
giving up one’s home, nor indeed by living in one’s home. He
cannot be known by
reciting the Vedas nor by worshiping the demigods. As long as one
does not smear
oneself with the footdust of the mahat, great saintly devotees, one cannot
achieve
any result from all these other activities.
12.B.24
çuddha-bhakata-caraëa-reëu,
bhajana-anuküla
bhakata-sevä,
parama-siddhi, prema-latikära müla
BVT, Çaranägati/SGG p. 100
reëu—the dust; caraëa—of the feet; çuddha-bhakata—of pure devotees; anuküla—
[is] favourable; bhajana—[for] spiritual practice; bhakata-sevä—serving the devotees;
parama-siddhi—[is] the highest
perfection; müla—[and] the root; laöikära— [of] the
creeper; prema—[of] divine love.
The dust of the pure devotee’s lotus feet has the most positive
effect on one’s
devotion for the Lord. Service to the pure devotee is the highest perfection
and the
root of the creeper of prema
– divine love.
Kåñëa says, “Worshiping My devotees is superior to worshiping Me
directly”
12.B.25
mad-bhakta-püjäbhyadhikä
mayi saïjäyate bhaktiù
SB 11.19.21
mat—My; bhakta—of the devotees; püjä—worship; abhyadhikä—better; mayi—to
Me; saïjäyate—arises; bhaktiù—loving devotion;
“[O sinless Uddhava,] Worshipping my devotees is better than
worshipping Me.
For by this devotion to Me naturally arises.”
Çréla Våndävana däsa Öhäkura rephrased the above line as follows:
12.B.26
mad-bhakta-püjäbhyadhikä
sarva-bhuteñu man-matiù
CB Ädi 1.9
“The worship of My devotees is better than direct worship of Me.
One should also
remember that I am present within the hearts of all living beings”
Above the worship of Kåñëa is service to His devotees
12.B.27
ärädhanänäà
sarveñäà / viñëor ärädhanaà param
tasmät
parataraà devi / tadéyänäà samarcanam
Padma Puraëa/CC Mad 11.31/GKH (P)
ärädhanänäm—of varieties of worship; sarveñäm—all; viñëoh—of Lord Viñëu;
ärädhanam—worship; param—the most exalted; tasmät—and above such worship
of Lord Viñëu; parataram—of greater value; devi—O goddess; tadéyänäm—of
persons who are dear to Lord Viñëu; samarcanam—rigid and firm worship.
[Lord Çiva told Pärvaté:] “My dear Devé, although the Vedas recommend worship
of demigods, among all forms of worship the worship of Lord Viñëu
is topmost. Still
more exalted than the worship of Çré Viñëu is the rendering of
service to tadéya
(those persons and articles who have a relation with tat – Çré Viñëu) such as Çré
Vaiñëavas, Çré Govardhana, Çré Tulasé, Çré-bhägavata (çästra), Çré-dhäma, Çré-viñëumandira
(temple) and all that is dear to Him.”
S
One should desire only two things: sädhu-saìga and kåñëa-näma
12.B.28
sädhu-saìge
kåñëa-näma ei mätra cäi
saàsära
jinite ära kauna vastu näi
Prema-vivarta/JD Ch.7
Besides sädhu-saìga and kåñëa-näma – nothing is essential in this world; chanting
the divine names of Çré Kåñëa in the association of sädhus is the only infallible
method to cross over the otherwise insurmountable ocean of saàsära.
Association is the cause of both bondage and liberation
12.B.29
saìgo
yaù saàsåter hetur
asatsu
vihito ’dhiyä
sa
eva sädhuñu kåto
niùsaìgatväya
kalpate
SB 3.25.55/Upad 2, pt/JD Ch. 17
saìgaù—association; yaù—which; vihitaù—done; adhiyä—through ignorance;
asatsu—amongst those engaged in sense
gratification; hetuù—(is) the cause;
saàsåteù—of the cycle of birth and death; eva—certainly; saù—the same thing;
kåtaù—performed; sädhuñu—amongst saintly persons; kalpate—leads
niùsaìgatväya—to liberation.
“O deva! Association is the cause of both material bondage and liberation
from
material existence. When due to ignorance one keeps company with
worldly-minded
persons who are averted to the path of bhakti, that association brings about
one’s
material entanglement. When, however, one keeps company with pure
devotees of
the Lord, that association liberates one from material existence
and causes one to
obtain the lotus feet of the Lord.”
Giving up bad association is an essential aspect Vaiñëava conduct
12.B.30
asat-saìga-tyäga,—ei
vaiñëava-äcära
‘stré-saìgé’—eka
asädhu, ‘kåñëäbhakta’ ära
CC Mad 22.87/Biog p. 264
asat-saìga-tyäga—rejection of
the association of nondevotees; ei—this; vaiñëavaäcära—
the behavior of a Vaiñëava; stré-saìgé—who associates with women for sense
gratification; eka—one; asädhu—unsaintly person; kåñëa-abhakta—who is not a
devotee of Kåñëa; ära—another.
(Çré Caitanya Mahäprabhu said:)“Giving up bad association is a primary aspect of
Vaiñëava conduct. Bad association is of two types; a) people who
have illicit
association with women or persons who associate with such people
and have
attachment in worldly matters, or b) association of non-devotees
who are intent on
nirviçeña-jïäna [impersonalists].
Sädhakas who desire to
attain bhakti should
carefully reject these two types of bad association.”
Better to embrace a snake or a tiger than associate with
materialists
12.B.31
äliìganaà
varaà manye / vyäla-vyäghra-jalaukasäm
na
saìgaù çalya-yuktänäà / nänä-devaikasevinäm
BRS 1.2.112/Viñëu-rahasya/BR 1.9
manye—I consider; varam—excellent; äliìganam—the embracing; vyäla-vyäghrajalaukasäm—
of snakes, tigers or crocodiles; na saìgaù—I do not (desire)
association;
çalya-yuktänäm—those whose hearts are
pierced with the arrows of lusty desires;
sevinäm—and those who serve; nänä-devaika—the many demigods.
It is better to live with or embrace a snake, a tiger or an
alligator than to associate
with those whose hearts are filled with varieties of material
desires and who worship
various demigods.
12.B.32
varaà
huta-vaha-jvälä / païjaräntar-vyavasthitiù
na
çauri-cintä-vimukhajana-/saàväsa-vaiçasam
Kätyäyana-saàhitä/BRS 1.2.51
varam—better; vyavasthitiù—situation; païjara-antar—within a cage; huta-vahajvälä—
of burning fire; na—rather than; vaiçasam—the calamity; saàväsa—of
association; vimukha-jana —with persons inimical; çauri-cintä—to meditating on
Çré Kåñëa.
It is better to reside in a cage of burning fire than experience
the calamity of
association with persons averse to Kåñëa.
The rope of sädhu saìga is the cause of universal protection and
is expert at
delivering the fallen souls
12.B.33
manasija-phaëi-juñöe
labdha-päto ’smi duñöe
timira-gahana-rüpe
hanta saàsära-küpe
ajita
nikhila-rakñä-hetum uddhära-dakñäà
upanaya
mama haste bhakti-rajjuà namas te
Stava-mälä, Çréla Rüpa Gosvämé
hanta—alas!; asmi—I am; labdha-pätaù—fallen; saàsära-küpe—in the well of
material existence; duñöe—evil; timira-gahana-rüpe—deep dark; manasija-phaëijuñöe—
eqipped with the snakes of lust; ajita—O infallible one; upanaya—bring;
bhakti-rajjum—the rope of devotion; haste—in my hand; nikhila-rakñä-hetum—for
the purpose of protecting all; uddhära-dakñäm—it is very
expert at deliverance;
mama—my ; namaù—obeisances; te—unto You.
Alas, I have fallen into the deep, dark, filthy well of saàsära, in which the viper
of sex desire dwells. O invincible Lord, the rope of sädhu-saìga is the cause of
universal protection and is expert at delivering the fallen souls.
Please place that
rope in my hand. I offer my respectful obeisances unto You.
Sädhu saìga is the best activity for the jéva
12.B.34
‘çreyo-madhye
kona çreyaù jévera haya sära?’
‘kåñëa-bhakta-saìga
vinä çreyaù nähi ära’
CC Mad 8.251
çreyaù-madhye—among beneficial
activities; kona—which; çreyaù—beneficial
function; jévera—of the jéva; haya—is; sära—the essence; kåñëa-bhakta-saìga—for
associating with the devotees of Lord Kåñëa; vinä—except; çreyaù—beneficial
activity; nähi—there is not; ära—another.
Then Çré Caitanya Mahäprabhu asked, “Out of all auspicious and
beneficial
activities, which is best for the living entity?” Çré Rämänanda
Räya replied, “The
only auspicious activity is association with the pure devotees of
Kåñëa.”
Çréla Gurudeva: “If you think Kåñëa is mahat-saìga, exalted association, then
Çrématé Rädhikä is mahéyasé-saìga, the most exalted association. Her association is
even more elevated and desirable than Çré Kåñëa’s” (Harmonist 14)
Oh Vaiñëava Öhäkura, giving me the shade of your feet, kindly
purify me
12.B.35
Ohe! Vaiñëava Öhäkura, Çréla Bhaktivinoda Öhäkura (SGG p. 25)
ohe!
vaiñëava öhäkura, dayära sägara,
e
däse karuëä kari’
diyä
pada-chäyä, çodha he ämäre,
tomära
caraëa dhari (1)
O worshipable Vaiñëava Öhäkura! Ocean of mercy! Be merciful upon
this servant
and, giving me the shade of your
feet, purify me. I am taking hold of your lotus feet!
chaya
vega dami’, chaya doña çodhi’,
chaya
guëa deha’ däse
chaya
sat-saìga, deha’ he ämäre,
bosechi
saìgera äçe (2)
Help me subdue the six urges (¹) and purify my six faults (²).
Bestow upon me the
six qualities of a devotee (³), and offer me the six kinds of
devotional association(4).
I am sitting in your association, hoping to receive this.
ekäké
ämä ra, nähi päya bala,
harinäma-saìkértane
tumi
kåpä kari’, çraddhä-bindu diyä,
deha’
kåñëa-näma-dhane (3)
Alone, I do not have the strength to perform my harinäma-saìkértana. Please be
kind
and give me one drop of faith. Please bestow upon me the priceless
treasure of kåñëa-näma!
kåñëa
se tomära, kåñna dite pära,
tomära
çakati äche
ämi
ta’ käìgäla, ‘kåñëa kåñëa’ bali’,
dhäi
tava päche päche (4)
Kåñëa is yours! You have the power to give Kåñëa! I am nothing
more than a
beggar running behind you, calling out “Kåñëa! Kåñëa!”
1) chaya vega, the six urges: väcaù
– speech; manasaù
– mind; krodha
– anger;
jihvä – tongue; udara – stomach; and upastha – genitals;
2) chaya doña, six faults that spoil one’s bhajana: atyähära – over-eating or
overcollecting;
prayäsaù – over-endeavor; prajalpa – idle gossip; niyama-ägraha –
following rules and regulations mechanically with too much
attachment; niyamaagraha
– overly neglecting rules and regulations; asat-jana-saìga – associating
with
worldly-minded persons; laulyam
– ardent mundane greed.
3) chaya guëa—six qualities that enhance one’s bhajana: utsäha – enthusiasm;
niçcaya – firm faith; dhairya – patience to achieve prema; bhakti-anuküla-pravåtti –
accepting activities favorable for bhajana; asat-saìga-tyäga – giving up
mundane
association; bhakti-sadäcära
– good behavior for devotion.
4) chaya sat-saìga—six true ways of association with devotees: däna – giving
charity to devotees; pratrigraha
– accepting gifts in return; bhajana-kathä-çravanaälapa
– hearing and discussing topics on bhajana; mahäprasäda-bhakñaëa – honoring
mahäprasäda; bhajana-däna – giving prasäda.
Thus ends section 12.B – Sädhu
Saìga
12.C Sädhana-bhakti
The Definition of Sädhana-bhakti
12.C.1
kåti-sädhyä
bhavet sädhyabhävä
sä
sädhanäbhidhä
nitya-siddhasya
bhävasya
präkaöyaà
hådi sädhyatä
BRS 1.2.2/CC Mad 22.105/BRSB p.23/JD Ch. 19/Biog p. 391/GKH (P)
sä—that (practice); sädhana-abhidhä—called sädhana-bhakti, or devotional service
in practice; kåti-sädhyä—which is to be executed by the senses; bhavet—should be
(understood as); sädhya-bhäva—by which bhäva-bhakti is acquired; sädhyatä—(its)
potentiality; präkaöyam— (is) the awakening; hådi
—in the heart; bhävasya—of the
sthäyé-bhäva (one of the primary rasas - sänta, däsya, sakhya, vätsalya, mädhurya);
nitya-siddhasya—which is
eternally present.
Sädhana-bhakti is the
engagement of the mind and senses in the aìgas
of bhakti
for the purpose of attaining bhäva-bhakti. This bhäva is a potentiality which
eternally exists in the heart of the jéva and is manifested in the heart
purified by
sädhana (by the mercy of a nitya-siddha, a living sad-guru).
[Editorial note: Unless one aspires for the bhäva of the Vrajaväsés, his practice does
not constitute sädhana in the strict sense of our Rüpänuga line]
Bhäva is an eternally accomplished
phenomenon (nitya-siddha) which always exists
in the eternal associates of Bhagavän. This nitya-siddha-bhäva manifests itself
by the
mercy of the Lord’s eternal associates in the heart of the
purified jéva. The jéva has the
‘seed-adaptability’ (inherent potential) to receive it, just as a
female parrot has the
‘seed-adaptability’ to learn to speak. This is verified in Çré
Caitanya-caritämåta:
12.C.2
nitya-siddha
kåñëa-prema ‘sädhya’ kabhu naya
çravaëädi-çuddha-citte
karaye udaya
CC Mad 22.107/BRSB p.27
kåñëa-prema—ecstatic transcendental
love of Kåñëa; nitya-siddha—(is) eternally
established; naya—not; sädhya—attained; kabhu—at any time; citte—in the heart;
çuddha—purified çravaëa-ädi—by hearing, etc.; karaye udaya—it is aroused.
Kåñëa-prema is an eternally established
reality; it is not brought about by sädhana.
It manifests itself – by the mercy of sad-guru – in the heart purified by
the
performance of the various limbs of bhakti such as çravaëa and kértana.
The stages or gradual development of bhakti
12.C.3
ädau
çraddhä tataù sädhu-saìgo ’tha bhajana-kriyä
tato
’nartha-nivåttiù syät tato niñöhä rucis tataù
athäsaktis
tato bhävas tataù premäbhyudaïcati
sädhakänäm
ayaà premëaù prädurbhäve bhavet kramaù
BRS 1.4.15–16/CC Mad 23.14-15/BRSB p. 29/BR 1.7 p.22/Biog p. 394
ädau—in the beginning; çraddhä—firm faith or disinterest in
material affairs and
interest in spiritual advancement; tataù—thereafter; sädhu-saìgaù—association
with pure devotees; atha—then; bhajana-kriyä—performance of the activities of
devotion (the ninefold bhakti
beginning with çravaëa,
kértana etc., so that initiation
takes place); tataù—thereafter; anartha-nivåttiù—the diminishing of all unwanted
habits; syät—there should be; tataù—thereafter; niñöhä—firm faith; ruciù—taste;
tataù—thereafter; atha—then; äsaktiù—deep attachment; tataù—then; bhävaù—
the stage of bhäva; tataù—thereafter; prema—ecstatic transcendental love of God;
abhyudaïcati—arises; sädhakänäm—of the devotees practicing
Kåñëa consciousness;
ayam—this; premëaù—of love of Godhead; prädurbhäve—in the appearance;
bhavet—is; kramaù—in that sequence.
[Initially, there is contact with devotion which leads to sukåti. Sukåti that gives rise
to bhakti, generates transcendental faith (paramärthika-çraddhä)]. In the
beginning
there is çraddhä (born from past association with devotees) in the form of faith in
the words of bhakti-çästra. Upon its appearance, one again acquires opportunity for
sädhu-saìga, and then bhajana-kriyä (activities of devotion)
begin (taking shelter of
Guru, receiving initiation from him, etc.). Anartha-nivåtti (eradication of
contamination in the form of unwanted desires in the heart) also begins
at this time,
and thereafter niñöhä (steadiness) arises in bhajana. This is followed by ruci
(taste for
Rädhä-Kåñëa näma, guëa,
rüpa, lélä), and then äsakti (deep attachment) arises for
both bhajana and the object of bhajana, Çré Kåñëa. When this stage ripens it is
transformed into the state of bhäva, and thereafter prema arises. This is how prema
gradually manifests in the heart of the sädhaka.
One who, with faith, practices devotion certainly achieves pure
bhakti
12.C.4
çrutiù
kåñëähhyänaà smaraëa-nati-püjä-vidhi-gaëäù
tathä
däsyaà sakhyaà paricaraëam apy ätma-dadanam
naväìgäny
etänéha vidha-gata-bhakter anudinaà
bhajan
çraddhä-yuktaù suvimala-ratià vai sa labhate
Daça-müla-tattva 9/JD Ch. 19
iha–in this world; bhajan–worshipping; çräddhä-yuktaù–with-faith; anudinam–daily;
etäni–these; nava-aìgäni–nine limbs; vidhi-gata-bhakteù–of devotion under
regulation; vai–certainly; saù–he; labhate– obtains; suvimala–very pure; ratim–love
of God; çrutiù–hearing of the spiritual name, form, attributes and pastimes;
äkhyänam–describing and singing the glories;
kåñëa–of Çåé Kåñëa;
smaraëa–remembrance; nati–bowing down; püjä-vidhi–offering worship;
gaëaù–multitudes; tathä–also; däsyam–service; säkhyam–becoming a friend;
paricaraëam–personal service; api–and; ätma-dadanam–offering one’s very self.
One should perform bhajana
in the form of the nine limbs of vaidhé-bhakti,
namely, çravaëam (hearing), kértanam (chanting), smaraëam (remembering),
vandanam (offering prayers), arcanam (worshiping), päda-sevanam (serving Kåñëa’s
lotus feet), däsyam (acting as Kåñëa’s servant), sakhyam (becoming Kåñëa’s friend),
and ätma-nivedanam (surrendering oneself fully to Çré Kåñëa). One who with faith
daily practices bhajana
in this way certainly achieves pure kåñëa-rati.
Navadhä bhakti – The nine limbs of bhakti
12.C.5
çravaëaà
kértanaà viñëoù / smaraëaà päda-sevanam
arcanaà
vandanaà däsyaà / sakhyam ätma-nivedanam
iti
puàsärpitä viñëau / bhaktiç cen nava-lakñaëä
kriyeta
bhagavaty addhä / tan manye ’dhétam uttamam
SB 7.5.23-24/Biog p. 392/ JD Ch. 4&19
çré-prahrädaù uväca—Prahläda
Mahäräja said; çravaëam—hearing; kértanam—
chanting; viñëoù—of Lord Viñëu (not anyone else); smaraëam—remembering; pädasevanam—
serving the feet; arcanam—offering worship; vandanam—offering
prayers; däsyam—becoming the servant; sakhyam—becoming the best friend; ätmanivedanam—
surrendering one’s life amd soul; iti—thus; puàsä arpitä—offered by
the devotee; viñëau—unto Lord Viñëu (not to anyone else); bhaktiù—devotional
service; cet—if; nava-lakñaëä—possessing nine different processes; kriyeta—one
should perform; bhagavati—unto Bhagavän; addhä—directly or completely; tat—
that; manye—I consider; adhétam—learning; uttamam—topmost.
Prahläda Mahäräja said: Hearing and chanting about the
transcendental holy
name, form, qualities, paraphernalia and pastimes of Lord Viñëu,
remembering them,
serving the lotus feet of the Lord, offering the Lord respectful
worship, offering
prayers to the Lord, becoming His servant, considering the Lord
one’s best friend,
and surrendering everything unto Him (in other words, serving Him
with the body,
mind and words). One who has dedicated his life and soul to the
service of Kåñëa
through these nine limbs of bhakti
should be understood to be the topmost devotee
and the most learned, for he has acquired perfect knowledge.
Çréla Gurudeva: (a) çravanaà kértanam viñëoù – “Those who
tell us only the
general meaning of this çloka
should go to the Rämänuja or Madhväcärya
sampradäya, for they only know
general principles. We should add the mood of Çré
Caitanya Mahäprabhu to these principles. For example, in the first
line of this çloka,
“Viñnu” means Kåñëa with Rädhikä and
the gopés. This is the line of Çréla Rüpa
Gosvämé. Try to understand this. If you never remember, realise,
and explain this to
those who are qualified, you are derailed from our Guru Paramparä.
You must come
in the proper line”. (The
Origin of Ratha-Yäträ, p. 231)
(b) iti puàsärpitä viñëau – Viñëu here refers to both viñaya
and äçraya-bhagavän,
Kåñëa and Guru. Çréla Gurudeva: “The nine limbs of bhakti are not bhakti if they are
not offered first to a bona fide Guru. Kåñëa will not accept it
unless one first takes
shelter of sad-guru (guru-padäçraya)”. (Murwillambha 7.2.04)
Of all spiritual practices, the nine limbs of bhakti are the best
12.C.6
bhajanera
madhye çreñöha nava-vidhä bhakti
‘kåñëa-prema’,
‘kåñëa’ dite dhare mahä-çakti
CC Antya 4.70/BRSB p. 81/JD chap. 2
bhajanera madhye—in executing
devotional service; çreñöha—the best; nava-vidhä
bhakti—the nine prescribed methods of devotional
service; kåñëa-prema—ecstatic
transcendental love of Kåñëa; kåñëa—and Kåñëa; dite—to deliver; dhare—possess;
mahä-çakti—great potency.
Among the ways of executing devotional service, these nine
prescribed methods
are the best, for these processes have great potency to deliver
Kåñëa and kåñëa- prema.
Of the nine processes of devotional service, ‘näma-saìkértana’ is
the best
12.C.7
tära
madhye sarva-çreñöha näma-saìkértana
niraparädhe
näma laile päya prema-dhana
CC Antya 4.71/JD Ch.
2
tära madhye—of the nine different
types of devotional service; sarva-çreñöha—the
most important of all; näma-saìkértana—chanting of the holy name of the Lord;
niraparädhe—without offenses; näma laile—if one chants the holy
name; päya—he
gets; prema-dhana—the most valuable ecstatic love of Kåñëa.
Of the nine processes of devotional service, the most important is
to always chant
the holy name of the Lord. If one does so, avoiding the ten kinds
of offenses, one very
easily obtains the most valuable treasure of prema.
The five essential limbs of bhakti
12.C.8
sädhu-saìga,
näma-kértana, bhägavata-çravaëa,
mathurä-väsa,
çré-mürtira çraddhäya sevana
CC Mad 22.128
sädhu-saìga—association with pure
devotees; näma-kértana—chanting the holy name;
bhägavata-çravaëa—hearing
Çrémad-Bhägavatam; mathurä-väsa—living in Mathurämaëdala
(Vraja); çré-mürtira çraddhäya sevana—worshiping the Deity with faith.
[Mahäprabhu said:] “Sädhu-saìga, chanting the holy name, hearing Çrémad-
Bhägavatam, residing in Vraja maëdala and worshiping the Deity with
faith.”
Even a slight performance of these five awakens love for Kåñëa
12.C.9
sakala-sädhana-çreñöha
ei païca aìga
kåñëa-prema
janmäya ei päìcera alpa-saìga
CC Mad 22.129
sakala-sädhana—of all items for executing
devotional service; çreñöha—the best; ei
païca aìga—these five limbs; kåñëa-prema—love of Kåñëa; janmäya—awakens; ei—
these; päìcera—of the five; alpa-saìga—slight association with or performance.
“These five limbs of devotional service are the best of all. Even
a slight
performance of these five awakens love for Kåñëa.”
12.C.10
guru-pädäçrayas
tasmät kåñëa-dékñädi-çikñaëam
viçrambheëa
guroù sevä sädhu-vartmänu-vartanam
BRS 1.2.74
guru-päda-äçrayaù—taking shelter
of Çré Guru; tasmät—after that; kåñëa-dékñäädi—
initiation into näma,
mantra etc.; çikñaëam—accepting instruction; sevä—
service; guroù—of Çré Guru; viçrambheëa—with intimacy; anu-vartanam—
following; vartma—the path; sädhu—of the saintly devotees.
[The first and foremost limbs of sädhana-bhakti are:] Accepting
the shelter of a
bona fide Guru, taking dékñä
from him and receiving instructions on service to
Kåñëa, serving him with intimacy and affection, and following the
path of the
previous äcäryas under his guidance.
Six vows favorable for the performance of bhakti
12.C.11
utsähän
niçcayäd dhairyät
tat-tat-karma-pravartanät
saìga-tyägät
sato våtteù
ñaòbhir
bhaktiù prasidhyati
Çré Upadeçämåta 3
utsähät—enthusiasm; niçcayät— confidence or firm faith in the
statements of the
çästra and the Guru; dhairyät—patience or fortitude in the practice of bhakti; tattat-
karma-pravartanät —following the
limbs of bhakti such as hearing and chanting,
and giving up one’s material sense enjoyment for the pleasure of
Kåñëa; saìgatyägät—
giving up bad association; sataù-våtteù
—adopting the good behaviour and
character of pure devotees; ñaòbhiù—by these six types of practice; bhaktiù—pure
devotion; prasidhyati—advances or becomes perfect.
Progress in bhakti may be obtained by the following six practices: (1) enthusiasm
to carry out the rules which enhance bhakti, (2) firm faith in the statements of
the
çästra and the Guru whose words are fully
in line with the çästra, (3) fortitude in the
practice of bhakti, even in the midst of obstacles, or patience during the practice
stage of bhakti, even when there is delay in attaining one’s desired goal, (4)
following
the limbs of bhakti such as hearing (çravaëa) and chanting (kértana) and giving up
one’s material sense enjoyment for the pleasure of Çré Kåñëa, (5)
giving up illicit
connection with women, the association of those who are overly
attached to women
and the association of mäyävädés, atheists and pseudo-religionists, and (6) adopting
the good behavior and character of pure devotees.
The process for the ajäta-rati sädhakas
12.C.12
syät
kåñëa-näma-caritädi-sitäpy avidyäpittopatapta-
rasanasya
na rocikä nu
kintv
ädaräd anudinaà khalu saiva juñöä
svädvé
kramäd bhavati tad-gada-müla-hantré
Çré Upadeçämåta 7
syät—is; kåñëa—of Lord Kåñëa; näma—the holy name; carita-ädi—character,
pastimes and so forth; sitä—sugar candy; api—although; avidyä—of ignorance;
pitta—by the bile; upatapta—afflicted; rasanasya—of the tongue; na—not; rocikä—
palatable; nu—oh, how wonderful it is; kintu—but; ädarät—carefully; anudinam—
every day, or twenty-four hours daily; khalu—naturally; sä—that (sugar candy of the
holy name); eva—certainly; juñöä—taken or chanted; svädvé—relishable; kramät—
gradually; bhavati—becomes; tat-gada—of that disease; müla—of the root; hantré—
the destroyer.
Aho! Those whose tongues are afflicted by the jaundice of avidyä , ignorance (born
of being indifferent to Çré Kåñëa from a time without beginning)
cannot relish the
nectarean names, form, qualities and pastimes of Çré Kåñëa, which
are compared to the
sweetest sugar candy. Instead, these attributes taste bitter to
them. But if with great
faith one regularly takes this sugar candy of chanting and hearing
the transcendental
names, form, qualities and pastimes of Çré Kåñëa, it gradually
becomes relishable to him
and destroys at the root his disease, the jaundice of avidyä or indifference to Çré Kåñëa.
In other words, he becomes
spontaneously attached to Çré Kåñëa.
To concentrate the mind, one must observe a life of celibacy
12.C.13
tapasä
brahmacaryeëa / çamena ca damena ca
tyägena
satya-çaucäbhyäà / yamena niyamena vä
SB 6.1.13
tapasä—by austerity or voluntary rejection
of material enjoyment; brahmacaryeëa—
by celibacy (the first austerity); çamena—by controlling the mind; ca—and;
damena—by fully controlling the senses; ca—also; tyägena—by voluntarily giving
charity to good causes; satya—by truthfulness; çaucäbhyäm—and by following
regulative principles to keep oneself internally and externally
clean; yamena—by
avoiding cursing and violence; niyamena—by regularly chanting the holy name
of
the Lord; vä—and;
To concentrate the mind, one must observe a life of celibacy and
not fall down.
One must undergo the austerity of voluntarily giving up sense
enjoyment. One must
then control the mind and senses, give charity, be truthful, clean
and nonviolent,
follow the regulative principles and regularly chant the holy name
of the Lord.
One should not be lazy when it comes to siddhänta
12.C.14
siddhänta
baliyä citte nä kara alasa
ihä
ha-ite kåñëe läge sudåòha mänasa
CC Ädi 2.117
siddhänta—conclusion; buliyä—considering; citte—in the mind; nä kara—do not
be; alasa—lazy; ihä—this; haite—from; kåñëe—in Lord Kåñëa; läge—becomes fixed;
su-dåòha—very firm; mänasa—the mind.
A sincere student should not neglect the discussion of
philosophical conclusions
[siddhänta], considering them controversial, for such discussions strengthen
the
mind. Thus one’s mind becomes attached to Çré Kåñëa.
Disregarding scriptural injunctions is condemned
12.C.15
yaù
çästra-vidhim utsåjya / vartate käma-kärataù
na
sa siddhim aväpnoti / na sukhaà na paräà gatim
BG 16.23
yaù—anyone who; çästra-vidhim—the regulations of the
scriptures; utsåjya—giving
up; vartate—remains; käma-kärataù—acting whimsically in lust; na—never; saù—
he; siddhim—perfection; aväpnoti—achieves; na—never; sukham—happiness; na—
never; paräm—the supreme; gatim—perfectional stage.
He who discards scriptural injunctions and acts according to his
own whims
attains neither perfection, nor happiness, nor the supreme
destination.
Bhakti must be performed according to the injunctions of çästra
12.C.16
çruti-småti-puräëädi-païcarätra-vidhià
vinä
aikäntiké
harer bhaktir utpätäyaiva kalpate
Närada-païca./HBV/BRS 1.2.101/BRSB p. 55/Upad 2 pt/JD Ch 20/
BR 2.43, 6.7 pt/GKH (P)
çruti—the original Vedic literatures; småti—literatures in pursuance to the
original
Vedic knowledge; puräëa-ädi—the Puräëäs, etc.; païcaratra—the Närada
Païcarätra; vidhim—the regulative principles; vinä—without; aikäntiké—
undiverted; hareù—of Çré Hari; bhakti—devotional service; utpätäya—an
unnecessary disturbance; iva—indeed; kalpate—becomes.
Although engaged in single-minded devotion to Çré Hari, if one
transgresses the
regulations mentioned in the çruti, småti, Puräëas and the
Närada-païcarätra, great
misgivings (anarthas) are produced. [or] Devotional service of the Lord that ignores
the authorized Vedic literatures like the Upaniñads, Puräëas, and
the Näradapaïcarätra
is simply an unnecessary disturbance in society.
Çuddha Bhakti
12.C.17
sädhanaà
çuddha-bhaktià sädhyaà tat-prétim
Daça Müla tattva, Invocation
Pure devotional service (Sädhana)
is the only means of attaining the ultimate
spiritual perfection (Sädhya)
- kåñëa-prema.
12.C.18
sä
paränuraktir éçvare
Çäëòilya-bhakti-sütra 1.2/Biog. p.388
Transcendental attachment to Éçvara, the Supreme Lord, is called bhakti; [or] pure
Devotional service means intense love for Çré Kåñëa.
One can achieve real happiness only if one is able to please Kåñëa
12.C.19
sa
vai puàsäà paro dharmo / yato bhaktir adhokñaje
ahaituky
apratihatä / yayätmä suprasédati
SB 1.2.6/Biog. p.198
saù—that; vai—certainly; puàsäm—for mankind; paraù—sublime; dharmaù—the
essence of one’s spiritual nature and function; yataù—by which; bhaktiù—devotional
service; adhokñaje—unto the Transcendence; ahaituké—causeless; apratihatä—
unbroken; yayä—by which; ätmä—the self; suprasédati—completely satisfied.
The topmost dharma of human life is kåñëa-bhakti. And this bhakti should also be
without any kind of selfish desires, regular and uninterrupted. By
performing bhakti
in this manner, the heart feels contented, perceiving the blissful
form of Kåñëa.
Bhakti purifies the senses and mind, and frees one from all
designations
12.C.20
sarvopädhi-vinirmuktaà
tat-paratvena
nirmalam
håñékeëa
håñékeça
sevanaà
bhaktir ucyate
BRS 1.1.12/Närada Païcarätra/CC Mad 19.170/Biog p. 388
sarva-upädhi-vinirmuktam—free from all
kinds of material designations, or free from
all desires except the desire to render service to Çré
Rädhä-Kåñëa; tat-paratvena—by
the sole purpose of serving the Divine Couple; nirmalam—uncontaminated by the
effects of speculative knowledge or fruitive activity; håñékeëa—by purified senses
freed from all designations; håñéka-éça—of the master of the
senses; sevanam—the
service to satisfy Them; bhaktiù—devotional service; ucyate—is called.
Bhakti, or devotional service, means engaging
all of one’s senses in the service of
the Çré Kåñëa, the master of the senses. When the spirit soul [jéva] renders service
unto the Supreme, there are two side effects: one is freed from
all material
designations, and one’s senses become purified and spiritualized.
Unmotivated and unimpeded natural affection for Kåñëa
12.C.21
mad-guëa-çruti-mätreëa
/ mayi sarva-guhäçaye
mano-gatir
avicchinna / yathä gaìgämbhaso ’mbudhau
lakñaëaà
bhakti-yogasya / nirguëasya hy udähåtam
ahaituky
avyavahitä / yä bhaktiù puruñottame
SB 3.29.11-12/CC Ädi 4.205-206/Biog p. 388
mat—of Me; guëa—qualities; çruti—by hearing; mätreëa—just; mayi—towards Me;
sarva-guhä-äçaye—residing in
everyone’s heart; manaù-gatiù—the heart’s course;
avicchinnä—continuous; yathä—as; gaìgä—of the Ganges;
ambhasaù—waters;
ambudhau—towards the ocean; lakñaëam—the manifestation; bhakti-yogasya—of
devotional service; nirguëasya—unadulterated; hi—indeed; udähåtam—exhibited;
ahaituké—causeless; avyavahitä—not separated; yä—which; bhaktiù—devotional
service; puruña-uttame—towards the Supreme
Enjoyer.
“I am the Supreme Enjoyer, the Lord who dwells within the hearts
of all. When
there is unmotivated and unimpeded natural affection for Me, and
when simply on
hearing My qualities the mind automatically flows towards Me, like
an unbroken
stream of honey, just as the Ganges
forever flows without interruption towards the
ocean, that is called nirguëa
bhakti-yoga, transcendental devotional service.
The Symptoms of Bhakti in Çrémad-Bhagavätam
12.C.22
bhaktiù
pareçänubhavo viraktir
anyatra
caiña trika eka-kälaù
prapadyamänasya
yathäçnataù syus
tuñöiù
puñöiù kñud-apäyo ’nu-ghäsam
SB 11.2.42
bhaktiù—devotion; para-éça—of the Supreme Personality of
Godhead; anubhavaù—
direct perception; viraktiù—detachment; anyatra—from everything else; ca—and;
eñaù—this; trikaù—group of three; eka-kälaù—simultaneously; prapadyamänasya—
for one in the process of taking shelter of the Supreme Lord; yathä—in the same way
as; açnataù—for one engaged in eating; syuù—they occur; tuñöiù—satisfaction;
puñöiù—nourishment; kñut-apäyaù—eradication of hunger; anu-ghäsam—
increasingly with each morsel.
Devotion, direct experience of the Supreme Lord, and detachment
from other
things—these three occur simultaneously for one who has taken
shelter of the
Supreme Personality of Godhead, in the same way that pleasure,
nourishment and
relief from hunger come simultaneously and increasingly, with each
bite, for a person
engaged in eating.
Çréla Gurudeva: “Although many
definitions of bhakti have been given in çästra,
Svayam Bhagavän Çré Caitanya Mahäprabhu’s dear associate Çréla
Rüpa Gosvämé has
combined all previous definitions of bhakti, and has given in his
Bhakti-rasämåtasindhu
a beautiful, new definition which is the life and treasured
aspiration of the
Gauòéya Vaiñëavas.” (Çréla
Bhakti Prajïäna Keçava Gosvämé’s Biography p. 389):
Pure bhakti perfectly defined by Çréla Rüpa Gosvämé
12.C.23
anyäbhiläñitä-çünyaà
jïäna-karmädy-anävåtam
änukülyena
kåñëänuçélanaà
bhaktir
uttamä
BRS 1.1.11/CC Madhya 19.167/MS p.32 /JD p.184/BRSB p.3/Biog. p.364
anya-abhiläñitä-çünyam—without
desires other than those for the service of Lord
Kåñëa [or without material desires (especially meat-eating,
illicit sex, gambling and
addiction to intoxicants)]; jïäna—speculative knowledge aimed at
impersona
liberation; karma—fruitive activities; ädi—artificial renunciation, yoga
aimed at
attaining mystic powers, and so on; anävåtam—not covered by; änukülyena—
favourable; kåñëa-anuçélanaà—cultivation of service to Kåñëa; bhaktiù uttamä—
first-class devotional service (The prefix änu indicates änugatya – ‘following, being
under guidance’. Änu
also indicates ‘continuous, uninterrupted’)..
Uttama-bhakti, pure devotional service,
is the cultivation of activities that are
meant exclusively for the pleasure of Çré Kåñëa. In other words,
it is the
uninterrupted flow of service to Çré Kåñëa, performed through all
endeavors of body,
mind and speech, well as through expression of various spiritual
sentiments (bhävas).
It is not covered by jïäna
(speculative knowledge aimed at impersonal liberation),
karma (reward-seeking activity), yoga or austerities; and it is completely
free from all
desires other than the aspiration to bring happiness to Çré Kåñëa.
Whether free from desires or full of desires, one should worship
Kåñëa
12.C.24
akämaù
sarva-kämo vä / mokña-käma udära-dhéù
tévreëa
bhakti-yogena / yajeta puruñaà param
SB 2.3.10
akämaù—one who has transcended all
material desires; sarva-kämaù—one who has
the sum total of material desires; vä—either; mokña-kämaù—one who desires
liberation; udära-dhéù—with broader intelligence; tévreëa—with great force; bhaktiyogena—
by devotional service to the Lord; yajeta—should worship; puruñam—
Person, enjoyer; param—the Supreme.
Whether one is desireless, or is full of desires for sense
enjoyment or for liberation,
if he is intelligent he should worship the Supreme Person through
intense and
unalloyed cultivation of bhakti-yoga.
The three results of worshiping Kåñëa’s lotus feet
12.C.25
ity
acyutäìghrià bhajato ’nuvåttyä
bhaktir
viraktir bhagavat-prabodhaù
bhavanti
vai bhägavatasya räjaàs
tataù
paräà çäntim upaiti säkñät
SB 11.2.43
iti—thus; acyuta—of the infallible Supreme Lord; aìghrim—the feet; bhajataù—for
one who is worshiping; anuvåttyä—by constant practice; bhaktiù—devotion;
viraktiù—detachment; bhagavat-prabodhaù—knowledge of
Bhagavän; bhavanti—
they manifest; vai—indeed; bhägavatasya—for the devotee; räjan—O King Nimi;
tataù—then; paräm çäntim—supreme peace; upaiti—he attains; säkñät—directly.
My dear King, the devotee who worships the lotus feet of the
infallible Supreme
Lord with constant endeavor thus achieves unflinching devotion,
detachment and
realised knowledge of Çré Kåñëa. Thereafter the successful devotee
of the Lord
achieves supreme spiritual peace.
[Editorial note: When bhakti manifests in the heart, it is characterised by three
symptoms: Jïäna (all tattva-siddhänta), vairägya (detachment from any worldly
desires) and vijïäna (realised knowledge – all of Çré Kåñëa’s pastimes will manifest
in one’s heart).]
The six Symptoms of Bhakti
12.C.26
kleça-ghné
çubhadä mokña-laghutä-kåt sudurlabhä
sändränanda-viçeñätmä
çré-kåñëäkarñiëé ca sä
BRS 1.1.17/JD Ch.
19/GKH (P)
1. kleça-ghné – She destroys all kinds of distress.
2. çubhadä – She awards all kinds of good fortune.
3. mokña-laghutä-kåt – She makes the pleasure of impersonal liberation
appear laghutä – insignificant.
4. sudurlabhä – She is rarely achieved.
5. sändränanda-viçeñätmä – Her nature is imbued with the most intense and
superlative bliss.
6. çré-kåñëa-äkarñiëé – She is the sole means to attract Çré Kåñëa.
By the power of bhakti Vyäsadeva saw Kåñëa in His most complete
aspect
12.C.27
bhakti-yogena
manasi
samyak
praëihite ’male
apaçyat
puruñaà pürëaà
mäyäà
ca tad-apäçrayam
SB 1.7.4
bhakti—devotional service; yogena—by the process of linking up; manasi—upon the
mind; samyak—perfectly; praëihite—engaged in and fixed upon; amale—without
any matter; apaçyat—saw; puruñam—the Personality of Godhead; pürëam—
complete; mäyäm—energy; ca—also; tat—His; apäçrayam—under full control.
“By the power of bhakti-yoga, Çréla Vyäsadeva, being firmly concentrated in
meditation with a purified mind, saw Çré Kåñëa fully endowed with
spiritual
effulgence, with His plenary portions, and with His internal
potency of svarüpa-çakti
(Çrématé Rädhiä). His external potency mäyä, being of an inferior nature, was
seen
in the background under His full
control.”
Çréla Gurudeva’s commentary: In this çloka the words ‘apaçyat puruñaà pürëaà’
refer to Kåñëa in His fullest aspect, which can only mean that He
is accompanied by
Çrématé Rädhikä. This is the inner meaning. How did Vyäsa see
this? By the practice
of bhakti-yoga. What kind of bhakti-yoga? Was it by Vaidhé
bhakti-yoga? No. By
bhakti-yoga which is full of the mood
of Vraja. Will one be able to see Kåñëa as
‘apaçyat puruñaà pürëaà’, in His
complete form, by vätsalya-bhäva? No. Kåñëa is
only complete when He is with Çrématé Rädhikä. Vyäsa is none other
than Bhagavän
Himself, so certainly he was able to see this. (Çré Hari-kathämåta vol 1)
Only that which is offered with love and devotion can attract and
control Kåñëa
12.C.28
patraà
puñpaà phalaà toyaà
yo
me bhaktyä prayacchati
tad
ahaà bhakty-upahåtam
açnämi
prayatätmanaù
BG 9.26/VG p.60
patram—a (Tulasé) leaf; puñpam—a flower; phalam—a fruit; toyam—water; yaù—
whoever; me—unto Me; bhaktyä—with devotion; prayacchati—offers; tat—that;
aham—I; bhakti-upahåtam—offered in
devotion; açnämi—accept; prayataätmanaù—
from one in pure consciousness.
Whatever the devotee lovingly offers Me, such as Tulasé leaf,
flower, fruit, and
water, I accept with heartfelt affection.
“I can only be attained through exclusive bhakti”
12.C.29
bhaktyäham
ekayä grähyaù / çraddhayätmä priyaù satäm
bhaktiù
punäti man-niñöhä / çva-päkän api sambhavät
SB 11.14.21/Biog. p. 85, 450/Brahma Saàhita 33, pt
bhaktyä—by devotional service; aham—I; ekayä—unalloyed; grähyaù—am to be
obtained; çraddhayä—by faith; ätmä—the Supreme Personality of Godhead;
priyaù—the object of love; satäm—of the devotees; bhaktiù—pure devotional
service; punäti—purifies; mat-niñöhä—fixing Me as the only goal; çva-päkän—dogeaters;
api—even; sambhavät—from the contamination of
low birth.
“O Uddhava, bhakti is the powerful method of attaining me. I am completely
controlled by that devotion, but I am never controlled by yoga,
philosophical
deliberation, adherence to religious principles, meticulous study
of the Vedas,
austerities, giving in charity, or by any other method. I am the
Supersoul in
everyone’s heart, and I am easily attained by the sädhus alone, not by anyone else.
This is because they have unadulterated and undivided devotion,
which is born of
their unflinching faith in Me. This
type of exclusive devotion has the power to purify
even a member of the cast of dog-eaters. However, all qualities
such as truthfulness,
mercy, observing silence, following scriptural injunctions,
austerities and the
cultivation of knowledge definitely cannot purify the heart of a
human being who is
devoid of bhakti unto me”.
Devotion is the only process by which Kåñëa can be controlled
12.C.30
bhaktir
evainaà nayati bhaktir evainaà darçayati
bhakti-vaçaù
puruño bhaktir eva bhüyasé
Mäthara çruti /Biog p. 381
bhaktiù—devotional service; eva—certainly; enam—Him; nayati—leads to;
bhaktiù—devotional service; eva—certainly; enam—Him; darçayati—reveals;
bhakti-vaçaù—controlled by bhakti; puruñaù—the Lord; bhaktiù—devotion; eva—
indeed; bhüyasé—most powerfull.
It is only unalloyed bhagavad-bhakti
that carries the jévas
close to Bhagavän,
brings about an audience with Him, and eternal engagement in His sevä. Bhagavän
is only controlled by bhakti. Certainly bhakti is most powerful.
I am controlled only by the bhakti of My pure devotees
12.C.31
na
sädhayati mäà yogo / na säìkhyaà dharma uddhava
na
svädhyäyas tapas tyägo / yathä bhaktir mamorjitä
SB 11.14.20
na—not; sädhayati—brings under control; mäm—Me; yogaù—the yoga system;
na—nor; säìkhyam—the system of Säìkhya philosophy; dharmaù—pious activities
within the varëäçrama system; uddhava—My dear Uddhava; na—not; svädhyäyaù—
Vedic study; tapaù—austerity; tyägaù—renunciation; yathä—as; bhaktiù—
devotional service; mama—unto Me; ürjitä—strongly developed.
“My dear Uddhava, I cannot be controlled by those who study
Sankhya philosophy
or çästra, or who perform mystic yoga, pious acts, austerity or renunciation. I am
controlled only by the bhakti
rendered to Me by My pure-hearted devotees.”
It is the beautiful and exalted nature of bhakti that the infinite
Lord becomes
submissive to the infinitesimal living entity because of it
12.C.32
premä
haite kåñëa haya nija bhakta-vaça
premä
haite päya kåñëera sevä-sukha-rasa
CC Ädi 7.145
premä—love of Kåñëa; haite—from; kåñëa—the Supreme Personality of Godhead;
haya—becomes; nija—His own; bhakta-vaça—submissive to devotees; premä—love
of God; haite—from; päya—he gets; kåñëera—of Lord Kåñëa’s; sevä-sukha-rasa—the
mellow of service.
“The Supreme Lord, who is greater than the greatest, becomes
submissive to even
a very insignificant devotee because of his devotional service. It
is the beautiful and
exalted nature of devotional service that the infinite Lord
becomes submissive to the
infinitesimal living entity because of it. In reciprocal
devotional activities with the
Lord, the devotee actually enjoys the transcendental mellows of
His service.”
Kåñëa is equally disposed towards all, but is bound by the love of
His devotees
12.C.33
samo
’haà sarva-bhüteñu
na
me dveñyo ’sti na priyaù
ye
bhajanti tu mäà bhaktyä
mayi
te teñu cäpy aham
SBG 9.26/JD Ch.3
samaù—equally disposed; aham—I; sarva-bhüteñu—to all living entities; na—no
one; me—to Me; dveñyaù—hated; na asti—there is
no-one; priyaù—or dear; ye—
who; bhajanti—render transcendental service; tu—however; mäm—unto Me;
bhaktyä—with devotion; mayi—in Me; te—they; teñu—in them; ca—also; api—
certainly; aham—I.
I am equal to all living beings and am neither inimical nor
partial to anyone.
However those who serve Me with love and devotion are in My heart
and I am in
their hearts.
When Kåñëa especially favours someone He takes everything material
away
12.C.34
yasyäham
anugåhëämi / hariñye tad-dhanaà çanaiù
tato
’dhanaà tyajanty asya / svajanä duùkha-duùkhitam
SB 10.88.8
çré-bhagavän uväca—Çré Bhagavän
said; yasya—whom; aham—I; anugåhëämi—
favor; hariñye—I will take away; tat—his; dhanam—wealth; çanaiù—gradually;
tataù—then; adhanam—poor; tyajanti—abandon; asya—his; sva-janäù—relatives
and friends; duùkha-duùkhitam—who suffers one distress after another.
Çré Bhagavän said: If I especially favor someone, I gradually
deprive him of his
wealth. Then the relatives and friends of such a poverty-stricken
devotee abandon
him. In this way he suffers one distress after another.
Queen Kunté devé prays for this special mercy
12.C.35
vipadaù
santu täù çaçvat / tatra tatra jagad-guro
bhavato
darçanaà yat syäd / apunar bhava-darçanam
SB 1.8.25
vipadaù—calamities; santu—let there be; täù—all; çaçvat—forever; tatra—there;
tatra—and there; jagat-guro—O Lord of the universe; bhavataù—Your; darçanam—
meeting; yat—that which; syät—is; apunaù—not again; bhava-darçanam—seeing
repetition of birth and death.
[Queen Kunté prayed to Kåñëa:] “I wish that all those calamities would happen
again and again so that we could see You again and again, for
seeing You means that
we will no longer see repeated births and deaths.”
Give up lamentation if you desire Kåñëa to manifest in your heart
(in other
words, don’t complain)
12.C.36
çokämarñädibhir-bhävair
/ äkräntaà yasya mänasam
kathaà
tatra mukundasya / sphürti-sambhävanä bhavet
BRS 1.2.115/BR 4.8 /Upad 1, pt
çoka—lamentation; amarña—indignation, anger; ädibhiù—(and) other; bhävaiù—
(such negative) emotions; äkräntam—filled or overcome with; yasya—one whose;
mänasam—mind or heart; katham—how (can); tatra—there; mukundasya—of Lord
Mukunda; sphürti—vision, revelation; sambhävanä—possibility; bhavet—be.
“How can Mukunda manifest in the heart of a person who is filled
with anger,
lamentation and similar inauspicious emotions?”
One who endures all difficulties while continuing to unflinchingly
engage in
the service of Kåñëa’s lotus feet becomes eligible to attain Him
12.C.37
tat
te ’nukampäà su-samékñamäëo
bhuïjäna
evätma-kåtaà vipäkam
håd-väg-vapurbhir
vidadhan namas te
jéveta
yo mukti-pade sa däya-bhäk
SB 10.14.8/CC Mad 6.261, Antya 9.77/BRSB p.87/BR 5.3
tat—therefore; te—Your; anukampäm—compassion; su-samékñamäëaù—earnestly
seeking or hoping for; bhuïjänaù—enduring; eva—certainly; ätma-kåtam—done by
himself; vipäkam—the fruitive results; håt—with his heart; väk—words; vapurbhiù—
and body; vidadhan—offering; namaù—obeisances; te—unto You; jéveta—may live;
yaù—anyone who; mukti-pade—at whose lotus feet
liberation takes shelter; saù—he;
däya-bhäk—deserves to inherit or
become eligible candidate.
One who accepts as Your mercy the results of his own karma, be they happiness
or distress, who endures them with an undisturbed mind, and who
maintains his life
by offering himself unto You by body, mind and words, is eligible
to attain Your lotus
feet, which are the shelter of liberation.
Çréla Gurudeva: “This çloka should be engraved upon your heart
in gold” and “If
you understand this çloka, you will never get angry.”
Çréla Bhakti-rakñaka Çrédhara Mahäräja: “The environment is always friendly.”
(meaning that when problems come, one cannot blame one’s
circumstances, other
people or God for what is due entirely to one’s past actions;
therefore, one should
embrace any problems as purification and a chance to let go of
one’s false ego). Çréla
Çridhara Mahäräja captured the gist of this çloka humoureously when he adapted an
old saying, “A good workman doesn’t quarrel with his stools.”
Remaining undisturbed in either happiness or distress
12.C.38
duùkheñv
anudvigna-manäù / sukheñu vigata-spåhaù
véta-räga-bhaya-krodhaù
/ sthita-dhér munir ucyate
SBG 2.56
anudvigna-manäù—one whose mind
is not agitated; duùkheñu—in the presence of the
threefold miseries; vigata-spåhaù—and remains free from hankering; sukheñu—in the
presence of sense-pleasures; véta—(one who is) free from; räga—attachment; bhaya—fear;
krodhaù—and anger; ucyate—is called; muniù—a sage; sthita-dhéù—of fixed intelligence.
One whose mind is not disturbed by the three types of miseries (ädhyätmika,
ädhibhautika and ädhidaivika), who remains free from
desires in the presence of
happiness, and who is free from attachment, fear and anger, is
called a steadyminded
sage. (In other words, “If one’s mind is not disturbed by any
problems
whatsoever, if one’s heart is not agitated in the presence of
material pleasure, and if
one remains free from attachment, fear and anger – only then can
one have a steady
mind and perform bhajana.”)
Embrace problems as benedictions
12.C.39
tomära
seväya, duùkha hoya jato, seo to’ parama sukha
sevä-sukha-duùkha,
parama sampada, näçaye avidyä-duùkha
Ätma-Nivedana 4, BVT/SGG p. 83
Whatever problems come to me in the course of rendering service to
You I shall
accept as the highest pleasure, for in the course of Your service
happiness and
distress are equally great riches.
Both destroy the misery of ignorance.
Do not criticize or praise the nature and activities of
conditioned souls
12.C.40
para-svabhäva-karmäëi
/ na praçaàsen na garhayet
viçvam
ekämakaà paçyan / prakåtyä puruñeëa ca
SB 11.28.1/CC Antya 8.78
çré-bhagavän uväca—Çré Bhagavän
said; para—anyone else’s; svabhäva—nature;
karmäëi—and activities; na praçaàset—one should not praise; na garhayet—one
should not criticize; viçvam—the world; eka-ätmakam—based on one reality; paçyan—
seeing; prakåtyä—along with nature; puruñeëa—with the enjoying soul; ca—also.
Çré Bhagavän said: Do not
criticize or praise the conditioned nature and activities
of others. Rather, view this world as simply the combination of
material nature and
the souls who have an enjoying propensity, all based on the one
Ultimate Reality.
Those who criticize will soon fall down and destroy themselves
12.C.41
para-svabhäva-karmäëi
/ yaù praçaàsati nindati
sa
äçu bhraçyate svärthäd / asaty abhiniveçataù
SB 11.28.2
para—another’s; svabhäva—personality; karmäëi—and work; yaù—who;
praçaàsati—praises; nindati—criticizes; saù—he; äçu—quickly; bhraçyate—falls
down; sva-arthät—from his own interest; asati—in unreality; abhiniveçataù—
because of becoming entangled.
Whoever indulges in praising or criticizing the qualities and
behavior of others
will quickly fall down and deviate from his own best interest by
his entanglement in
illusory dualities.
Why have you allowed the caëòäla of fault-finding to contaminate
your heart?
12.C.42
sahaje
nirmala ei ‘brähmaëa’-hådaya
kåñëera
vasite ei yogya-sthäna haya
‘mätsarya’-caëòäla
kene ihäì vasäile
parama
pavitra sthäna apavitra kaile
CC Mad 15.274-5
sahaje—by nature; nirmala—without contamination; ei—this; brähmaëa-hådaya—
heart of a brähmaëa; kåñëera—of Lord Kåñëa; vasite—to sit down; ei—this; yogyasthäna—
proper place; haya—is; mätsarya—jealousy; caëòäla—dog-eating, degraded
outcaste; kene—why; ihäì—here; vasäile—you allowed to sit; parama
pavitra—most
purified; sthäna—place; apavitra—impure; kaile—you have made.
(Çré Caitanya Mahäprabhu said:) “The heart of a brähmaëa is by nature pure and soft;
therefore it is a proper place for Kåñëa to sit. Why have you
allowed the caëòäla of jealousy
to sit there also? In this way you have contaminated a most
purified place, your heart.”
Only pure bhakti completely uproots the weeds of sinful desires
12.C.42
kecit
kevalayä bhaktyä / väsudeva-paräyaëäù
aghaà
dhunvanti kärtsnyena / néhäram iva bhäskaraù
SB 6.1.15/ CC Mad 22.31
kecit—some people; kevalayä bhaktyä—by executing
unalloyed devotional
service; väsudeva—to Lord Kåñëa, the all-pervading Supreme Personality of
Godhead; paräyaëäù—completely attached (only to such service, without
dependence on austerity, penance, cultivation of knowledge or
pious activities);
agham—all kinds of sinful reactions; dhunvanti—destroy; kärtsnyena—
completely (with no possibility that sinful desires will revive); néhäram—fog;
iva—like; bhäskaraù—the sun.
Only a rare person who has adopted complete, unalloyed devotional
service to
Kåñëa can uproot the weeds of sinful actions with no possibility
that they will revive.
He can do this simply by discharging devotional service, just as
the sun can
immediately dissipate fog by its rays.
Lord Brahmä concluded that rati for Çré Kåñëa is the highest
perfection
12.C.43
bhagavän
brahma kärtsnyena / trir anvékñya manéñayä
tad
adhyavasyat küöa-stho / ratir ätmany ato bhavet
SB 2.2.34
bhagavän—the great personality Brahmä; brahma—the Vedas; kärtsnyena—by
summarization; triù—three times; anvékñya—scrutinizingly examined; manéñayä—
with scholarly attention; tat—that; adhyavasyat—ascertained it; küöa-sthaù—with
concentration of the mind; ratiù—attraction; ätmani—unto the Çré Kåñëa; ataù—
then; bhavet—it so happens.
The great personality Brahmä, with great attention and
concentration of the
mind, studied the Vedas three times, and after scrutinizingly
examining them, he
ascertained that attraction for Çré Kåñëa is the highest spiritual
perfection.
Without bhakti one cannot see Me
12.C.44
nähaà
vedair na tapasä / na dänena na cejyayä
çakya
evaà-vidho drañöuà / dåñöavän asi yan mama
BG 11.53
aham—I; na çakyaù—can not; drañöum—be seen; evam-vidhaù—in this way; yathä—
as; dåñöavän asi—you have seen; mäm—Me; vedaiù—by study of the Vedas; na—nor;
tapasä—by austerities; na—not; dänena—by charitable acts; ca—and; na—nor;
éjyayä— by sacrifice.
It is not possible to see Me in this form as you see Me now merely
by studying The
Vedas, practicing austerities, giving in charity or performing
sacrifices.
Only by exclusive bhakti can one know Me and see My eternal
svarüpa
12.C.45
bhaktyä
tv ananyayä çakya / aham evaà-vidho ‘rjuna
jïätuà
drañöuï ca tattvena / praveñöuï ca parantapa
SBG 11.54
parantapa—O chastiser of the foe; arjuna—Arjuna; tu—however; ananyayä—by
exclusive; bhaktyä—devotional service; aham—I; çakyaù—can; jïätum—be known;
ca—and; drañöum—seen; evaà-vidhaù—in this way (in this
human-like form); ca—
and; tattvena—truly; praveñöum—enter (into association with Me.)
O Parantapa, Arjuna! Only by ananya-bhakti can one actually know and
see My
eternal, beautiful human form and truly enter into association
with Me in My abode.
Only by bhakti can one actually know Me and enter into My pastimes
12.C.46
bhaktyä
mäm abhijänäti / yävän yaç cäsmi tattvataù
tato
mäà tattvato jïätvä / viçate tad-anantaram
SBG 18.55
bhaktyä—through bhakti; abhijänäti—one can fully know; mäm—Me; tattvataù—in
truth; yävän—how great My opulence is; ca
yaù asmi—and what My svarüpa
(original form) is; tataù—then; jïätvä—having understood; tattvataù—in truth; tatanantaram—
after that; viçate—one can enter; mäm—Me (My nitya-lélä).
It is by bhakti only that one can know the tattva
of My glories and svarüpa. One
then enters My eternal pastimes through that tattva on the strength of prema-bhakti.
Those who always hear, chant and remember You, will see Your lotus
feet
12.C.47
çåëvanti
gäyanti gåëanty abhékñëaçaù
smaranti
nandanti tavehitaà janäù
ta
eva paçyanty acireëa tävakaà
bhava-pravähoparamaà
padämbujam
SB 1.8.36
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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