Chapter 10 – Varëäçrama-dharma-tattva
Kåñëa is the origin of the four varëas and
four äçramas
Even the most fallen and sinful can be
purified by sädhu-saìga
10.1
kiräta-hüëändhra-pulinda-pulkaçä
äbhéra-çumbhä yavanäù khasädayaù
ye ’nye ca päpä yad-apäçrayäçrayäù
çudhyanti tasmai prabhaviñëave namaù
SB 2.4.18
kiräta—a province of old Bhärata; hüëa—part of Germany and Russia; ändhra—a
province of southern India; pulinda—the
Greeks; pulkaçäù—another province;
äbhéra—part of old Sind; çumbhäù—another
province; yavanäù—the Turks; khasaädayaù—
the Mongolian province; ye—even
those; anye—others; ca—also; päpäù—
addicted to sinful acts; yat—whose;
apäçraya-äçrayäù—having taken shelter of the
devotees of the Lord; çudhyanti—at
once purified; tasmai—unto Him;
prabhaviñëave—unto the powerful Viñëu; namaù—my
respectful obeisances.
Kiräta, Hüëa, Ändhra, Pulinda, Pulkaça,
Äbhéra, Çumbha, Yavana, members of
the Khasa races and even others addicted
to sinful acts can be purified by taking
shelter of the devotees of the Lord, due
to His being the supreme power. I offer my
respectful obeisances unto Him.
10.2
kuläcära-vihéno’pi dåòha-bhaktir
jitendriyaù
praçastaà sarva-lokänäà na tv
añöädaça-vidyakaù
bhakti-héno dvijaù çäntaù
saj-jäti-dharmikas tathä
Skanda
Puräëa/Bhakti Sandarbha, Aannucheda 100
A person who, although not born in an
aristocratic family and unaware of the
niceties of refined conduct, controls his
senses and engages in unwavering
devotional service to the Supreme Lord, is
famous and glorious among men.
However, a peaceful, nobly born brähmaëa,
religious and learned in the eighteen
sciences, but who does not serve the Lord,
is not glorious at all.
10.3
brähmaëaù kñatriyo vaiçyaù çüdro yad
ivetaraù
viñëu-bhakti-samäyukto jïeyaù
sarvottamottamaù
Bhakti Sandarbha, Aannucheda 100
In the Käçé-khaëòa it is said: “Either a brähmaëa,
kñatriya, vaiçya, çüdra, or
whatever, a person is most exalted if he
engages in devotional service to Lord
Viñëu.”
10.4
viñëu-bhakti-vihénä ye caëòäläù
parikértitäù
caëòälä api vai çreñöhä hari-bhakti-paräyaëäù
Båhan-näradéya /Närada Païcaratra
1.37.12/Bhakti San. A 100
ye—those; viñëu-bhakti-vihénäù—bereft of devotion to Çré
Viñëu; caëòäläù—
dogeaters; parikértitäù—are said to
be; api—however; caëòälä—dogeaters; vai—
certainly; çreñöhäù—most exalted; hari-bhakti-paräyaëäù—who
are dedicated to
hari-bhakti.
“O King, a dog-eater that is a devotee of
Lord Viñëu is greater than a brähmaëa.
A brähmaëa that has no devotion for
Lord Viñëu is lower than a dog-eater.”
10.5
caëòälo ’pi dvija-çreñöha (or:) muneù çreñöo
hari-bhakti-paräyaëaù
hari-bhakti-vihénaç ca
dvijo ’pi çvapacädhamaù
Caitanya Maëgala Ädi 31.52/Saàskära Dépikä
14
caëòäla—one born as a dog-eater; api—although; dvija-çreñöha—the
best of the
twice-born; hari-bhakti-paräyaëaù—absorbed
in devotion to Çré Hari; hari-bhaktivihénaù—
one devoid of devotional service to Hari; ca—and;
dvijaù—twice-born;
api—although; çvapaca-adhamaù—lower than a dogeater;.
Even if one is born in the family of a caëòäla,
if he engages in the devotional
service of the Lord, he is be considered
the best of brähmaëas. But one born a
brähmaëa if devoid of devotional service is lower
than a dog-eater.
Çréla
BV Swämé Prabhupäda: ”Whoever understands Brahman is called a
brähmaëa, and when a brähmaëa engages in devotional service,
he is called a
Vaiñëava. By accepting dékñä from a
bone fide Guru, one automatically becomes a
Brähmaëa.”
• kalau-çüdrä-sambhaväù
Skanda Puräëa
In Kali-yuga (the present age) there are
no brähmaëas by birth — everyone is
more or less a çüdrä (unqualified)
by birth.
10.6
janmanä jäyate çüdraù / saàskaräd bhaved
dvijaù
veda-päöhäd bhaved vipro / brahma jänätéti
brähmanaù
Småti Väkya
janmanä—by birth; jäyate—one is born; çüdraù—a
çüdra; saàskarät—by the
process of reformatory ceremonies such as
initiation by a spiritual master; bhavet—
one may become; dvijaù—twice-born; veda-päöhät—study
of the Vedas; bhaved —
one can become; vipraù—inspired
within; brahma—the Supreme Spirit; jänäti—
knows; iti—thus; brähmanaù—a
brähmaëa.
By birth everyone is a çüdra; by
undergoing the purificatory ceremonies under the
direction of a bona fide spiritual master,
one becomes dvija, twice-born. One who
through study of the Vedas is inspired
within his heart becomes a vipra and when
one actually realizes Brahma, the Supreme
Spirit, he becomes a brähmaëa.
10.7
yaçaù çriyäm eva pariçramaù paro
varëäçramäcära-tapaù-çrutädiñu
avismåtiù çrédhara-päda-padmayor
guëänuväda-çravaëädarädibhiù
SB 12.12.54
yaçaù—in fame; çréyäm—and opulence; eva—only; pariçramaù—the
labor; paraù—
great; varëa-äçrama-äcära—by one’s
execution of duties in the varëäçrama system;
tapaù—austerities; çruta—hearing of sacred scripture; ädiñu—and
so on;
avismåtiù—without forgetting; çrédhara—of
the maintainer of the goddess of
fortune; päda-padmayoù—of the lotus
feet; guëa-anuväda—of the chanting of the
qualities; çravaëa—by hearing; ädara—respecting;
ädibhiù—and so on.
The great endeavor one undergoes in
executing the ordinary social and religious
duties of the varëäçrama system, in
performing austerities, and in hearing from the
Vedas culminates only in the achievement
of mundane fame and opulence. But by
respecting and
attentively hearing the recitation of the transcendental qualities of
the Supreme Lord, the husband of the
goddess of fortune, one can unfailingly
remember His lotus feet.
10.8
yadi mäà präptum icchanti präpnuvanty eva
nänyathä
kalau kaluña-cittänäà våthäyuù-prabhåténi
ca
bhavanti varëäçramiëäà na tu
mac-charaëärthinäm
Bhakti Sandarbha 99
In Brahman-vaivarta Puräëa Lord Viñëu
tells Lord Çiva: “If the living entities
desire to attain Me they should take
shelter of Me. Their hearts polluted by Kaliyuga,
the followers of varëäçrama waste
their lives and everything they possess. This
is not true for they who take shelter of
Me. They do not waste their lives.”
The sannyäsa mantra (of the
avadhuta-brähmaëa)
10.9
etäà sa ästhäya parätma-niñöhäm
adhyäsitäà pürvatamair maharñibhiù
ahaà tariñyämi duranta-päraà
tamo mukundäìghri-niñevayaiva
SB 11.23.57/ CC Mad 3.6
etäm—this; sa ästhäya—becoming completely fixed in; para-ätma-niñöhäm—
devotion to the Supreme Person, Kåñëa; adhyäsitäm—worshiped;
pürvatamaiù—by
previous; mahaåñibhiù—great sages; aham—I;
tariñyämi—shall cross over; durantapäram—
the insurmountable; tamaù—the ocean
of nescience; mukunda-aìghri—of
the lotus feet of Mukunda; niñevayä—by
worship; eva—certainly.
[An expanded translation by Çréla B.R.
Çrédhara Mahäräja:] The previous great
sages have accepted and shown the path of sannyäsa.
I have now accepted that very
form of life. Now, leaving everything
aside, I shall run toward Våndävana. There,
taking the name of Mukunda, Kåñëa, I shall
cross over the ocean of nescience.
Crossing this mäyä, I shall reach
Vraja and fully enter the service of Çré Kåñëa
(Golden Volcano).
10.10
varëäçramäcäravatä / puruñeëa paraù pumän
viñëur ärädhyate panthä / nänyat
tat-toña-käraëam
Viñëu Puräëa 3.8.9/CC Mad 8.58/JD Ch. 7
varëa-äçrama-äcäravatä—who behaves according to the system of
four divisions of
social order and four divisions of
spiritual life; puruñeëa—by a man; paraù—the
supreme; pumän—person; viñëuù—Lord
Viñëu; ärädhyate—is worshiped; panthä—
way; na—not; anyat—another; tat-toña-käraëam—cause
of satisfying the Lord.
The Supreme Personality of Godhead, Lord
Viñëu, is worshiped by the proper
execution of prescribed duties in the
system of varëa and äçrama. There is no other
way to satisfy the Supreme Personality of
Godhead. One must be situated in the
institution of the four varëas and
äçramas.
10.11
ataù pumbhir dvija-çreñöhä /
varëäçrama-vibhägaçaù
svanuñöhitasya dharmasya / saàsiddhir
hari-toñaëam
SB 1.2.13
ataù—so; pumbhiù—by the human being; dvija-çreñöhäù—O
best among the
twiceborn; varëa-äçrama—the
institution of four castes and four orders of life;
vibhägaçaù—by the division of; svanuñöhitasya—of
one’s own prescribed duties;
dharmasya—occupational; saàsiddhiù—the
highest perfection; hari—the
Personality of Godhead; toñaëam—pleasing.
O best among the twice-born, it is
therefore concluded that the highest perfection
one can achieve by discharging the duties
prescribed for one’s own occupation
according to caste divisions and orders of
life is to please the Personality of Godhead.
Vaiñëava versus smarta conceptions
10.12
cätur-varëyaà mayä såñtaà / guëa-karma
vibhägaçaù
BG 4.13/Biog p. 323
cätuù-varëyam—the four divisions of human society; mayä—by
Me; såñöam—
created; guëa—of quality; karma—and
work; vibhägaçaù—in terms of division;
“The four divisions of human society were
created by Me, in terms of their
respective qualities and characteristic
work [not in terms of birth.”
10.13
yasya yal lakñaëaà proktaà
puàso varëäbhivyaïjakam
yad anyaträpi dåçyeta
tat tenaiva vinirdiçet
SB 7.11.35/Biog. p. 323
yasya—of whom; yat—which; lakñaëam—symptom; proktam—described
(above);
puàsaù—of a person; varëa-abhivyaïjakam—indicating the
classification of varëas:
brähmaëa,
kñatriya, vaiçya, çüdra, etc.); yat—if; anyatra—elsewhere; api—also;
dåçyeta—is seen; tat—that; tena—by that symptom; eva—certainly;
vinirdiçet—one
should designate.
If one shows the symptoms of being a brähmaëa,
kñatriya, vaiçya or çüdra, as
described above, even if he has appeared
in a different class, he should be accepted
according to those symptoms of
classification. In other words, if a person is born in
a çüdra family but has all the
qualities of a Guru, he should be accepted not only as
a brähmaëa but as a bona fide Guru
as well.
Thus ends the 10th chapter – Varëäçrama
dharma tattva
2nd Division: Abhideya
The process of attaining the supreme goal
Abhideya – comes from the verbal root abhidhä,
which means “to set
forth or explain,” and the word abhidheya
literally means “that which
is worthy of explanation.” The means by
which kåñëa-prema can be
achieved is the fundamental truth (tattva)
that is most worthy of
explanation. The process by which the ultimate
goal is achieved, is the
practice of sädhana-bhakti. Çréla
Gurudeva explains that while the
mercy of Guru and Kåñëa is essential, it
is also essential for one to
practice sädhana-bhakti. One may
get sambandha and prayojana by
mercy, but without ceñöa (one’s own
endeavour), one will not qualify to
receive the mercy. By trying one’s best to
serve Çré Guru and Vaiñëavas,
their hearts will melt and they will
bestow their mercy. Therefore
abhidheya, practice, is the link between sambandha
and prayojana.
Furthermore, one must follow the proper
process under proper
guidance. Çréla Gurudeva, “One must follow
a clearly defined sequence
(krama). It is quite impossible for
those who transgress this sequence to
enter the realm of bhakti.” And,
“The jéva’s only goal is to worship Çré
Gaurasundara, who is resplendnet with the
lustre and sentiment of Çré
Rädhä. The worship and service of Çré
Guarasundara are performed
only through näma-saìkértana. By
this process, which is the most
powerful of the nine kinds of bhakti,
all the limbs of bhakti are
practiced.” (BR
1.1, pt)
Chapter 11 – Abhidheya-tattva
Vaiñëava sevä and näma-saìkértana will
bestow Çré Kåñëa caraëa
11.0
sä vidyä tan-matir yayä
SB 4.29.49/BR 1.21
sä—that; vidyä—education; tat—unto the Lord; matiù—consciousness;
yayä—by
which.
Real knowledge is that which helps one to
become absorbed in Kåñëa, or by which
one’s attention is concentrated on
Bhagavän.
11.1
räja-vidyä räja-guhyaà
pavitram idam uttamam
pratyakñävagamaà dharmyaà
su-sukhaà kartum avyayam
BG 9.2
räja-vidyä—the king of education; räja-guhyam—the
king of confidential
knowledge; pavitram—the purest; idam—this;
uttamam—transcendental;
pratyakña—directly experienced; avagamam—understood;
dharmyam—the
principle of dharma; susukham—very
happy; kartum—to execute; avyayam—
everlasting.
This knowledge is the king of education,
the most secret of all secrets. It is the
purest knowledge, and because it gives
direct perception of the self by realization, it
is the perfection of dharma. It is
everlasting, and it is joyfully performed. (see 3.29 –
jïänaà parama-guhyaà me)
Mahäprabhu asked Räya Rämänanda, “What is
the ultimate knowledge?”
11.2
prabhu kahe – “kaun vidyä vidyä madhye
sära?”
räya kahe – “kåñëa bhakti vinä vidyä nähi
ära”
CC Mad 8.245
prabhu kahe—the Lord inquired; kon—what; vidyä—knowledge;
vidyä-madhye—in
the midst of knowledge; sära—the
essence; räya kahe—Rämänanda Räya answered;
kåñëa-bhakti—devotional service to Kåñëa; vinä—except;
vidyä—education; nähi—
there is not; ära—any other.
“Which is the most important of all fields
of knowledge?” Räya Rämänanda
replied, “Except for kåñëa-bhakti,
no other knowledge is important.”
The scriptures condemn the path of
speculative knowledge (jïäna).
Therefore, one must abandon the desire for
knowledge and replace it with bhakti
11.3
jïäne prayäsam udapäsya namanta eva
jévanti san-mukharitäà bhavadéya-värtäm
sthäne sthitäù çruti-gatäà
tanu-väì-manobhir
ye präyaço ’jita jito ’py asi tais
tri-lokyäm
SB 10.14.3/CC Mad 8.67/VG p.83
jïäne—for knowledge; prayäsam—the endeavor; udapäsya—giving
up, discarding
resolutely; namantaù—offering
obeisances; eva—simply; jévanti—live; satmukharitäm—
chanted by the pure devotees; bhavadéya-värtäm—topics
related to
You; sthäne—in their material
position; sthitäù—remaining; çruti-gatäm—received
by hearing; tanu—with their body; väk—words;
manobhiù—and mind; ye—who;
präyaçaù—for the most part; ajita—O unconquerable one; jitaù—conquered;
api—
nevertheless; asi—You become; taiù—by
them; tri-lokyäm—within the three worlds.
[Brahma prayed:] “Those who, even
while remaining situated in their established
social positions, throw away the process
of speculative knowledge and with their
body, words and mind offer all respects to
descriptions of Your personality and
activities, dedicating their lives to
these narrations, which are vibrated by You
personally and by Your pure devotees,
certainly conquer Your Lordship, although
You are otherwise unconquerable by anyone
within the three worlds.” (BVSP)
(An alternative translation by SSM:)
“Hatefully giving up all intellectual attempts to
understand the Supreme Truth, those who
want to realize You should completely
surrender unto You. They should hear from
self-realized devotees about Your holy
name and transcendental pastimes. Whatever
situation they may find themselves in,
they should progress by fully dedicating
their mind, body, and words to You. In this way
the infinite, who
is never conquered by anyone, becomes conquered through love.”
[Editorial note: The above çloka
condemns impersonal jïäna and mäyäväda
philosophy, and urges the sädhaka to
follow jïäna-çunyä-bhakti, devotional service
devoid of speculative, empirical
knowledge. Two other kinds of knowledge have to
be given up for those aspiring to enter Vraja-bhäva.
(1) tat-padartha-jïäna –
knowledge of Kåñëa’s opulence (aiñvarya-jïäna),
and (2) tam-padartha-jïäna –
knowledge of one’s insignificant position
as a jévätma, which is also aiçvarya-jïäna
and craetes a wall of awe and reverence
between the devotee and Kåñëa. As long as
one maintains this aiñvarya mood,
one cannot enter rägänugä-bhakti or vraja-bhakti,
because aiçvarya and madhurya never
go together. Please refer to Çréla Gurudeva’s
commentary on this çloka in
Veëu-géta 1.12 pt]
Bhakti free from Jïäna and Vairägya
11.4
tasmän mad-bhakti-yuktasya
yogino vai mad-ätmanaù
na jïänaà na ca vairägyaà
präyaù çreyo bhaved iha
SB 11.20.31
tasmät—therefore; mat-bhakti-yuktasya—of one who is
engaged in My loving
service; yoginaù—of a devotee; vai—certainly;
mat-ätmanaù—whose mind is fixed
in Me; na—not; jïänam—the
cultivation of knowledge; na—nor; ca—also;
vairägyam—the cultivation of renunciation; präyaù—generally;
çreyaù—the means
of achieving perfection; bhavet—may
be; iha—in this world.
Therefore, for a devotee engaged in My
loving service, with mind fixed on Me, the
cultivation of knowledge and renunciation
is generally not the means of achieving
the highest perfection within this world.
Material knowledge is born from mäyä
(illusion) and is therefore useless
11.5
jaòavidyä jata mäyära vaibhava tomära
bhajane bädhä
moha janamiyä anitya saàsäre jévake karaye
gädhä
BVT, cited in BPKG Biog. p. 341
The knowledge of this material world is
knowledge born of Your illusory energy
(mäyä). It creates obstacles in
devotional service and makes an ass of the eternal jéva
by increasing his infatuation with this
temporary world.
Çrémad-Bhägavatam condemns the path of
speculative knowledge (jïäna)
11.6
çreyaù-såtià bhaktim udasya te vibho /
kliçyanti ye kevala-bodha-labdhaye
teñäm asau
kleçala eva çiñyate / nänyad yathä sthüla-tuñävaghätinäm
SB 10.14.4/BR 1.15
çreyaù—of supreme benefit; såtim—the path; bhaktim—devotional
service;
udasya—rejecting; te—they; vibho—O almighty Lord; kliçyanti—struggle;
ye—who;
kevala—exclusive; bodha—of knowledge; labdhaye—for
the achievement; teñäm—
for them; asau—this; kleçalaù—botheration;
eva—merely; çiñyate—remains; na—
nothing; anyat—other; yathä—just
as; sthüla-tuña—empty husks; avaghätinäm—for
those who are beating.
O Lord, devotional service unto You is the
main source of all kinds of
auspiciousness. Those who give up this
path only to cultivate jïäna [speculative
knowledge] will simply undergo hard work,
suffer pain and achieve difficulty, just as
the only gain of a person who beats empty
husks is hard work, not rice.
In Çrémad-Bhägavatam jïäna and karma are
both condemned
11.7
naiñkarmyam apy acyuta-bhäva-varjitaà
na çobhate jïänam alaà niraïjanam
kutaù punaù çaçvad abhadram éçvare
na cärpitaà karma yad apy akäraëam
SB 1.5.12/BR 1.14
naiñkarmyam—self-realisation, being freed from the
reactions of fruitive work;
api—in spite of; acyuta—the infallible Lord; bhäva—conception;
varjitam—
devoid of; na—does not; çobhate—look
well; jïänam—transcendental knowledge;
alam—by and by; niraïjanam—free from designations; kutaù—where
is; punaù—
again; çaçvat—always; abhadram—uncongenial;
éçvare—unto the Lord; na—not;
ca—and; arpitam—offered; karma—fruitive work; yat
api—what is; akäraëam—
not fruitive.
Even pure knowledge (jïä), which is
the direct sädhana to obtain liberation, has
no beauty if it is devoid of bhakti to
Bhagavän. How then can selfless action
(niñkäma-karma), which is not
offered to Bhagavän, and fruitive action (kämyakarma),
which is always inauspicious in both its
practice stage and at perfection, be
beautiful or beneficial?
Bhägavatam Derides Jïäna and Karma
11.8
dharmaù svanuñöhitaù puàsäà
viñvaksena-kathäsu yaù
notpädayed yadi ratià
çrama eva hi kevalam
SB 1.2.8
dharmaù—occupation; svanuñöhitaù—executed in terms of one’s
own position;
puàsäm—of humankind; viñvaksena—the Personality of Godhead
(plenary
portion); kathäsu—in the message
of; yaù—what is; na—not; utpädayet—does
produce; yadi—if; ratim—attraction;
çramaù—useless labor; eva—only; hi—
certainly; kevalam—entirely.
Any spiritual practices and occupational
duties that do not inspire attraction for
Haré-kathä, the narrations of Çré Kåñëa,
are only a waste of time.
Taste is the key for understanding bhakti,
not logic or dry reasoning
11.9
svalpäpi rücir eva syäd
bhakti-tattvävabodhikä
yuktis tu kevalä naiva yad asyä apratiñöhatä
BRS 1.1.45
eva—certainly; api—even; sv-alpä—a very slight; rüciù—taste;
syät—can be;
avabodhikä—an awakener; bhakti-tattva—for the
science of devotion; tu—however;
kevalä—only; yuktiù—logic; (is) eva—certainly; na—not;
apratiñöhatä—a sound
foundation; yad—which; asyäù—for
the realization of bhakti.
If a person has even a little taste for
understanding devotional service, the
revealed scriptures will bring him nearer
to the truth of bhakti. But for one who is
only interested in speculating and book
knowledge and who does not engage in
practical service, understanding will
never be conclusive.
Jïäna and Vairägya are not essential for
devotional service
11.10
jïäna-vairägyädi—bhaktira kabhu nahe
‘aìga’
ahiàsä-yama-niyamädi bule
kåñëa-bhakta-saìga
CC Mad 22.145
jïäna—the path of knowledge; vairägya-ädi—the path of
renunciation and so on;
bhaktira—of devotional service; kabhu—at any time; nahe—not;
aìga—a part;
ahiàsä—nonviolence; yama—controlling the senses and the
mind; niyama-ädi—
restrictions and so on; bule—roam; kåñëa-bhakta-saìga—in
the association of a
devotee of Lord Kåñëa.
The path of speculative knowledge (jïäna)
and renunciation (vairägya) is not
essential for devotional service. Indeed,
good qualities such as nonviolence and
control of the mind
and senses automatically accompany a devotee of Lord Kåñëa.
Bhukti and Mukti are just like clouds
which temporarily cover the sky of Bhakti
11.11
bhukti mukti, je-gati, tähe nä koriho rati
meghera chäyäya, juòäna jemana, kaha nä se
kaun gati
E Mana! ‘Harinäm’ Koro Sära 3/KSH A23
[Oh mind] Do not develop attachment for a
life aimed at sense gratification or
impersonal liberation. You should realise
both are just like clouds which are
temporarily covering the sky of bhakti.
Being insubstantial like a shadow, you should
realise they are not our desired
objective.
Progress is difficult for those attached
to the impersonal feature
11.12
kleço ’dhikataras teñäm /
avyaktäsakta-cetasäm
avyaktä hi gatir duùkhaà / dehavadbhir
aväpyate
BG 12.5
kleçaù—trouble; adhikataraù—very much; teñäm—of
them; avyakta—to the
unmanifested; äsakta—attached; cetasäm—of
those whose minds; avyaktä—toward
the unmanifested; hi—certainly; gatiù—progress;
duùkham—with trouble; dehavadbhiù—
by the embodied; aväpyate—is
achieved.
For those whose minds are attached to the
unmanifested, impersonal feature of
the Supreme, advancement is very
troublesome. To make progress in that discipline
is always difficult for those who are
embodied.
Those whose goal is impersonal Brahman
liberation are bound to fall down
because of neglecting Kåñëa
11.13
ye ‘nye ‘ravindäkña vimukta-mäninas
tvayy asta-bhäväd aviçuddha-buddhayaù
äruhya kåcchreëa paraà padaà tataù
patantya adho ‘nädåta-yuñmad-aìghrayaù
SB 10.2.32/JD Ch. 7,15,17
aravinda-akña—O lotus-eyed one; ye anye—those
others; asta-bhävät—on account
of their mood being displaced; tvayi—towards
You; vimukta-mäninaù—falsely
considering themselves liberated from
material bondage; aviçuddha-buddhayaù—
their intelligence being impure; äruhya—even
though achieving; kåcchreëa—by
undergoing severe austerities; param
padam—the highest position (according to
their imagination and speculation); patanti—they
fall; adhaù—down into material
existence; tataù—from that
position; anädåta—because of neglecting devotion to;
yuñmat—Your; aìghrayaù—lotus feet.
[Someone may say that aside from
Vaiñëavas, who always seek shelter at the Lord’s
lotus feet, there are those who are not
Vaiñëavas but have accepted a different process for
attaining salvation. What happens to them?
In answer to this question, Lord Brahmä
says:] O lotus-eyed Lord, although nondevotees who accept
severe austerities and
penances to achieve the highest position
may think themselves liberated, their
intelligence is impure. Although they may
rise to the level of impersonal Brahman
realisation, they fall down from their
position of imagined superiority because they
neglect to worship Your lotus feet.
Kåñëa cannot be known by mental
speculation
11.14
athäpi te deva padämbuja-dvayaprasäda-
leçänugåhéta eva hi
jänäti tattvaà bhagavan-mahimno
na cänya eko ‘pi ciraà vicinvan
SB 10.14.29/JD Ch. 14
atha—therefore; api—indeed; te—Your; deva—my
Lord; pada-ambuja-dvaya—of
the two lotus feet; prasäda—of the
mercy; leça—by only a trace; anugåhétaù—
favored; eva—certainly; hi—indeed;
jänäti—one knows; tattvam—the truth;
bhagavat—of Çré Rädhä-Kåñëa; mahimnaù—of the greatness; na—never;
ca—and;
anyaù—another; ekaù—one; api—although; ciram—for
a long period; vicinvan—
speculating.
[Lord Brahmä said:] My Lord, if one
is favored by even a slight trace of the mercy
of Your lotus feet, he can understand the
greatness of Your personality. But those who
speculate are unable to know you, even
though they study the Vedas for many years.
[Editorial note: Çré Kåñëa is not
subject to the logic and theories of any mental
speculators, scientists or indeed any
conditioned souls]
Only bhakti can award true peacefulness
11.15
kåñëa-bhakta—niñkäma, ataeva ‘çänta’
bhukti-mukti-siddhi-kämé sakali ‘açänta’
CC Mad 19.149
kåñëa-bhakta—a devotee of Lord Kåñëa; niñkäma—actually
desireless; ataeva—
therefore; çänta—peaceful; bhukti—of
material enjoyment; mukti—of liberation
from material activities; siddhi—of
perfection in yogic performance; kämé—those
who are desirous; sakali—all of
them; açänta—not peaceful.
Because a devotee of Lord Kåñëa is
desireless, he is peaceful. Karmis (Fruitive
workers) desire bhukti (material
enjoyment), jïänés desire mukté (liberation), and
yogés desire mystic perfections; therefore they
are all lusty and cannot be peaceful
Even the Ätmärämas (self-satisfied
liberated souls) are attracted by pure bhakti
11.16
ätmärämäç ca munayo / nirgranthä apy
urukrame
kurvanty ahaitukéà bhaktim /
ittham-bhüta-guëo hariù
SB 1.7.10/CC Mad 6.186, 17.140, 24.5,
25.159
sütaù uväca—Süta Gosvämé said; ätmärämäù—those
who take pleasure in ätmä
(spirit soul); ca—also; munayaù—sages;
nirgranthäù—freed from all bondage; api—
in spite of; urukrame—unto the
great adventurer; kurvanti—do; ahaitukém—
unalloyed; bhaktim—devotional
service; ittham-bhüta—such wonderful; guëaù—
qualities; hariù—of the Lord.
Even the liberated souls who are fully
satisfied in the self are irresistibly attracted by
the superexcellent qualities of Kåñëa and
surrender to Him with unalloyed devotion.
Prema-bhakti forcefully attracts even
great liberated souls like Çukadeva Gosvämé
11.17
sva-sukha-nibhåta-cetäs
tad-vyudastänya-bhävo
’py ajita-rucira-léläkåñöa-säras tadéyam
vyatanuta kåpayä yas tattva-dépaà puräëaà
tam akhila-våjina-ghnaà vyäsa-sünuà nato
’smi
SB 12.12.69
sva-sukha—in the happiness of the self; nibhåta—solitary;
cetäù—whose
consciousness; tat—because of that;
vyudasta—given up; anya-bhävaù—any other
type of consciousness; api—although;
ajita—of Çré Kåñëa, the unconquerable Lord;
rucira—pleasing; lélä—by the pastimes; äkåñöa—attracted;
säraù—whose heart;
tadéyam—consisting of the activities of the Lord; vyatanuta—spread,
manifested;
kåpayä—mercifully; yaù—who; tattva-dépam—the bright
light of the Absolute
Truth; puräëam—the Puräëa
(Çrémad-Bhägavatam); tam—unto Him; akhila-våjinaghnam—
defeating everything inauspicious; vyäsa-sünum—son
of Vyäsadeva; nataù
asmi—I offer my obeisances.
Let me offer my respectful obeisances unto
my spiritual master, the son of
Vyäsadeva, Çukadeva Gosvämé. It is he who
defeats all inauspicious things within
this universe. Although in the beginning
he was absorbed in the happiness of
Brahman realisation and was living in a
secluded place, giving up all other types of
consciousness, he became attracted by the
pleasing, most melodious pastimes of Lord
Çré Kåñëa. He therefore mercifully spoke
this supreme Puräëa, Çrémad-Bhägavatam,
which is the bright light of the Absolute
Truth and which describes the activities of
the Lord.
[Editorial note: The two mantras by
which Çréla Vyäsadeva attracted and captured
Çukadeva are barhäpéòaà naöa vara vapuù
(SB 10.21.5 – see 6.43) and aho baké yaà
stana-käla-küöaà
(SB 3.2.23 – see 6.46)]
One should always remember Kåñëa and never
forget Him
11.18
smartavyaù satataà viñëur / vismartavyo na
jätucit
sarve vidhi-niñedhäù syur / etayor eva
kiìkaräù
Padma Puräëa/BRS 1.2.8/CC Mad 22.113/JD
Ch. 19/BR 2.26
smartavyaù—to be remembered; satatam—always; viñëuù—Lord
Viñëu;
vismartavyaù—to be forgotten; na—not; jätucit—at
any time; sarve—all; vidhiniñedhäù—
rules and prohibitions; syuù—should
be; etayoù—of these two principles
(always to remember Kåñëa or Viñëu and
never to forget Him); eva—certainly;
kiìkaräù—the servants.
One should always remember Kåñëa and never
forget Him. All the rules and
prohibitions are subservient to these two
principles.
This rare human body, although temporary,
affords the opportunity for
spiritual perfection
11.19
labdhvä su-durlabham idaà bahu-sambhavänte
mänuñyam artha-dam anityam apéha dhéraù
türëaà yateta na pated anu-måtyu yävan
niùçreyasäya viñayaù khalu sarvataù syät
SB 11.9.29
labdhvä—having obtained; su-durlabham—that which is very
difficult to obtain;
idam—this; bahu—many; sambhava—births; ante—after;
mänuñyam—human form
of life; artha-dam—which awards
great value; anityam—not eternal; api—although;
iha—in this material world; dhéraù—one who has sober
intelligence; türëam—
immediately; yateta—should
endeavor; na—not; patet—has fallen; anu-måtyu—
always subject to death; yävat—as
long as; niùçreyasäya—for ultimate perfection;
viñayaù—sense gratification; khalu—always; sarvataù—in
all conditions; syät—is
possible.
This human birth is very rare, because it
is only attained after many lifetimes.
Even though it is temporary, it can give
the highest truth. We cannot obtain the
highest truth without sädhu-saìga,
which is difficult to obtain in any species other
than the human form. An intelligent person
should therefore endeavour to achieve
the ultimate good fortune before death,
without delaying for even a moment. And
what is the
ultimate good fortune? Cultivation of kåñëa-bhakti
This human birth is very rare, therefore
take the association of sädhus and
cross over this ocean of birth and death.
11.20
bhajahü re mäna, çré nanda-nandana,
abhaya-caraëäravinda re
durlabha mänava-janama sat-saìge, taraha e
bhäva-sindhu re
Bhajahü Re Mäna 1, Çréla Govinda däsa
Kaviräja/SGG p. 87
O mind, serve the lotus feet of Çré
Nanda-nandana, which bring fearlessness. This
human birth is very rare. Take the
association of sädhus and cross over this ocean of
birth and death.
The human body is very rare, therefore one
should practice bhakti from an early age
11.21
kaumära äcaret präjïo / dharmän bhägavatän
iha
durlabhaà mänuñaà janma / tad apy adhruvam
arthadam
SB 7.6.1
çré-prahrädaù uväca—Prahläda Mahäräja said; kaumäraù—in
the tender age of
childhood; äcaret—one should
practice; präjïaù—one who is intelligent;
dharmän—occupational duties; bhägavatän—which are
devotional service to the
Supreme Personality of Godhead; iha—in
this life; durlabham—very rarely
obtained; mänuñam—human; janma—birth;
tat—that; api—even; adhruvam—
impermanent, temporary; artha-dam—full
of meaning.
Çré Prahläda said: One who is sufficiently
intelligent should use the human form
of body from the very beginning of life—in
other words, from the tender age of
childhood—to practice the activities of
devotional service, giving up all other
engagements. The human body is most rarely
achieved, and although temporary like
other bodies, it is meaningful because in
human life one can perform devotional
service. Even a slight amount of sincere
devotional service can give one complete
perfection.
Human life without Dharma is no better
than animal life
11.22
ähära-nidrä-bhaya-maithunaà ca
sämänyam etat paçubhir naräëäm
dharmo hi teñäm adhiko viçeño
dharmeëa hénäù paçubhiù samänäù
Hitopadeça 25/JD Intro
ähära—eating; nidrä—sleeping; bhaya—fearing; maithunam
ca—and sex life;
sämänyam—in common; etat—this group of activities; paçubhiù—with
the animals;
naräëäm—of the men; dharmaù—the essence of one’s spiritual
nature and function;
hi—indeed; teñäm—of them; adhikaù—the better thing; viçeñaù—the
special
property; dharmeëa—spiritual life; hénäù—without;
paçubhiù—with the animals;
samänäù—on the same platform.
Animals are equal to human beings in the
matters of eating, sleeping, mating and
defending. Yet the ability to practice
spiritual life is unique to human beings, and
without dharma, they are nothing
but animals.
The learned see with equal vision
11.23
vidyä-vinaya-sampanne / brähmaëe gavi
hastini
çuni caiva çvapäke ca / paëòitäù
sama-darçinaù
BG 5.18
vidyä—with education; vinaya—and gentleness; sampanne—fully
equipped;
brähmaëe—in the brähmaëa; gavi—in the cow; hastini—in
the elephant; çuni—in
the dog; ca—and; eva—certainly;
çva-päke—in the dog-eater (the outcaste); ca—
respectively; paëòitäù—those who
are wise; sama-darçinaù—who see with equal
vision.
The humble sages, by virtue of true
knowledge, see with equal vision a learned
brähmaëa, a cow, an elephant, a dog and a dog-eater.
When one becomes truly enlightened he does
not make distinctions between
enemies, friends and himself
11.24
sa yadänuvrataù puàsäà
paçu-buddhir vibhidyate
anya eña tathänyo ’ham
iti bheda-gatäsaté
SB 7.5.12
yadä—when; asaté—the impure; paçu-buddhiù—animalistic
conception of life;
bheda-gatä—having; —separatistic concept; eñaù—this
(person); anyaù—(is)
different; tathä—and; aham—I;
anyaù—different; iti—thus; puàsäm—of the
conditioned souls; vibhidyate—is
destroyed; saù—he; anuvrataù—(becomes) a
devotee.
When Çré Kåñëa is pleased with the living
entity because of his devotional service,
one becomes truly enlightened and does not
make distinctions between enemies,
friends and himself. Intelligently, he
then thinks, “Every one of us is an eternal
servant of God, and therefore we are not
different from one another.” (Therefore
one should treat
others with nothing less than love and affection)
Anyone who takes to devotional service is
exalted
11.25
yei bhaje sei baòa, abhakta—héna chära
kåñëa-bhajane nähi jäti-kulädi-vicära
CC Antya 4.67
yei bhaje—anyone who takes to devotional service; sei—he;
baòa—exalted;
abhakta—nondevotee; héna chära—most condemned and
abominable; kåñëabhajane—
in discharging devotional service; nähi—there
is not; jäti—caste; kula—
family; ädi—and so on; vicära—consideration
of.
Anyone who takes to devotional service is
exalted, whereas a nondevotee is always
condemned and abominable. In the discharge
of devotional service to the Lord,
there is no consideration of the status of
one’s family or cultural background.
[Editorial note: Çréla
Bhaktivedänta Swämé Prabhupäda quoted the first line of this
çloka in his last conversation with Çréla Gurudeva just before he
entered nitya-lélä]
Bhajana means sevä
11.26
bhaj ity eña vai dhätuù seväyäà
parikértitaù
tasmät sevä budhaiù proktä bhakti-sädhana-bhüyasé
Garuòä Puräëa (Pürva khaëòa 231.3)/JD
Glossary/BTV p.6
vai—indeed eñaù—this; dhätuù bhaj—the verbal root bhaj,
meaning to devote
oneself; parikértitaù—is declared; iti—thus;
seväyäm—in the sense of service;
tasmät—therefore; sevä—service; proktä—is taught; budhaiù—by
the wise;
bhüyasé—for the expansion; bhakti-sädhana—of one’s practice
of devotional service.
The verbal root bhaj is used
specifically in the sense of sevä, or service. Therefore,
when sädhana is performed with the
consciousness or mood of being a servant, it is
called bhakti. For this reason the
wise declare that sevä promotes the execution of bhakti.
I was looking for a piece of broken glass
but found a most valuable jewel
11.27
sthänäbhiläñé tapasi sthito ’haà
tväà präptavän deva-munéndra-guhyam
käcaà vicinvann api divya-ratnaà
svämin kåtärtho ’smi varaà na yäce
Hari-bhakti-sudhodaya 7.28/CC Mad 22.42
sthäna-abhiläñé—desiring a very high position in the
material world; tapasi—in severe
austerities and penances; sthitaù—situated;
aham—I; tväm—You; präptavän—have
obtained; deva-muni-indra-guhyam—difficult
to achieve even for great demigods,
saintly persons and kings; käcam—a
piece of glass; vicinvan—searching for; api—
although; divya-ratnam—a
transcendental gem; svämin—O my Lord; kåta-arthaù
asmi—I am fully satisfied; varam—any benediction; na
yäce—I do not ask.
[Dhruva Mahäräja said:] “O my Lord,
because I was seeking an opulent material
position, I was performing severe types of
penance and austerity. Now that I have
gotten You, who are very difficult for the
great demigods, saintly persons and kings
to attain, I am regretting that I was
searching after a piece of broken glass; however,
instead I have found a most valuable
transcendental gem. Therefore I am completely
satisfied and I do not wish to ask any
benediction from You.”
[Editorial note: Because he was
performing bhajana with material desires, Dhruva
had to accept the rulership of the Earth
for 36 thousand years before he could attain
Bhagavän’s personal association. Çréla
Gurudeva warns us, “Therefore, beware!
Don’t harbour any material desires. They
will leave an impression upon your mind.
Then Bhagavän will fulfill that desire
first, and how much of your time will be lost
is not certain.” (Çré Hari-kathämåtam 1)]
Of all yogis, the bhakta is the best
11.28
yoginäm api sarveñäà /
mad-gatenäntar-ätmanä
çraddhävän bhajate yo mäà / sa me
yuktatamo mataù
BG 6.47/ JD Ch. 6&12
yoginäm—of yogés; api—also; sarveñäm—all types of; mat-gatena—abiding
in Me,
always thinking of Me; antaù-ätmanä—within
himself; çraddhävän—in full faith;
bhajate—renders transcendental loving service; yaù—one who;
mäm—to Me; saù—
he; me—by Me; yuktatamaù—the
greatest yogé; mataù—is considered.
Of all yogés, the one with great
faith who always abides in Me, thinks of Me within
himself, and renders transcendental loving
service to Me—he is the most intimately
united with Me in yoga and is the
highest of all. That is My opinion.
Without Worshiping Viñëu, Worship of the
Demigods is Improper
11.29
ye ‘py anya-devatä-bhaktä / yajante
çraddhayänvitäù
te ‘pi mäm eva kaunteya / yajanty
avidhi-pürvakam
BG 9.23
ye—those who; api—also; anya—of other; devatä—gods;
bhaktäù—devotees;
yajante—worship; çraddhayä anvitäù—with faith; te—they;
api—also; mäm—Me;
eva—only; kaunteya—O son of Kunté; yajanti—they
worship; avidhi-pürvakam—
against çästric injunction.
Those who faithfully dedicate themselves
to the worship of demigods worship Me
indirectly, but their worship is done
without the sanction of çästra.
Anyone who takes
to devotional service is exalted
Only those who worship Me will come to Me
11.30
yänti deva-vratä devän / pitèn yänti
pitå-vratäù
bhütäni yänti bhütejyä / yänti mad-yäjino
‘pi mäm
BG 9.25/Arcana-dépikä p. 117
yänti—go; deva-vratäù—worshipers of demigods; devän—to
the demigods; pitèn—to
the ancestors; yänti—go; pitå-vratäù—worshipers
of ancestors; bhütäni—to the
ghosts and spirits; yänti—go; bhüta-ijyäù—worshipers
of ghosts and spirits; yänti—
go; mat—My; yäjinaù—devotees;
api—but; mäm—unto Me.
Those who worship the demigods go to the
planets of the demigods; those who
worship the ancestors go to the ancestors;
those who worship ghosts and spirits take
birth among such beings. Only those who
worship Me will live with Me.
Bhakti yoga is the supreme dharma
11.31
etävän eva loke ’smin
puàsäà dharmaù paraù småtaù
bhakti-yogo bhagavati
tan-näma-grahaëädibhiù
SB 6.3.22/BR 1.37/GKH (P)
etävän—this much; eva—indeed; loke asmin—in this
material world; puàsäm—of
human beings; dharmaù—the essence
of one’s spiritual nature and function;
paraù—transcendental; småtaù—recognized; bhakti-yogaù—bhakti-yoga,
or
devotional service; bhagavati—to
Çré Kåñëa; tat—His; näma—of the holy name;
grahaëa-ädibhiù—beginning with chanting.
Only loving devotional service to Bhagavän
Çré Kåñëa, performed through nämasaìkértana,
is called bhakti-yoga. This alone
is the supreme dharma for all human
beings [In other words, the
ultimate purpose of existence is to love Kåñëa].
One should seek association with those who
are endowed with a similar type
of mood (sajätéyäçaya) and who are
affectionate toward oneself (snigdha)
11.33
çrémad-bhägavatärthänäm / äsvädo rasikaiù
saha
sajätéyäçaye snigdhe / sädhau saìgaù svato
vare
CC Mad 22.131/Secret Truths of the
Bhägavatam, Preface/GKH (P)
çrémad-bhägavata—of the Çrémad-Bhägavatam; arthänäm—of
the meanings;
äsvädaù—relishing; rasikaiù saha—with the rasika devotees; sa-jätéya-äçaye—
endowed with a similar aspiration or mood;
snigdhe—affectionate; saìgaù—in
association; sädhau—with
a devotee; vare—more advanced; svataù—than one’s self
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 for which one aspires(sajätéa
ayçaye) and who are affectionate (snigdhe) toward oneself.
The essence of all instructions –
tad-anurägi janänugämé — following the
anurägi Vaiñëavas
11.32
tan-näma-rüpa-caritädi-sukértanänusmåtyoù
krameëa rasanä-manasé niyojya
tiñöhan vraje tad-anurägi janänugämé
kälaà nayed akhilam ity upadeça-säram
Çré Upadeçämåta 8/Biog. p. 477/BR 8.6/GKH
(P)
tiñöhan vraje—living in Vraja; anugämé—as a
follower; anurägi-jana—of the eternal
residents of Vraja who possess rägätmika,
inherent spontaneous love (especially Çré
Rüpa-Raghunätha); tad—for Çré
Rädhä-Kåñëa; kälam nayet—one should utilise all
his time; niyojya—by engaging; rasanä—the
tongue; manasä—and the mind;
krameëa—sequentially; sukértana-anu-småtyoù—in meticulous
chanting and
remembrance; näma-rüpa-carita ädi—of
the names, form, qualities and pastimes;
tad—of Çré Rädhä-Kåñëa (Våñabhänu-nandini Rädikä and
Vrajendra-nandana
Kåñëa); iti—this only; säram—is
the essence; akhilam—of all; upadeça—instruction.
While living in Vraja as a follower of the
eternal residents of Vraja (Çré Guru and
the six Gosvämés) who possess inherent
spontaneous love for Çré Kåñëa, one should
utilize all his time by sequentially
engaging the tongue and the mind in meticulous
chanting and remembrance of Kåñëa’s names,
form, qualities and pastimes. This is
the essence of all instruction.
~ Different types of bhakti ~
Äropa, saìga, and svarüpa-siddha bhakti
11.34
sä bhaktis trividhä | äropa-siddhä,
saìga-siddhä, svarüpa-siddhä ca | taträropa-siddhä
svato bhaktitväbhäve’pi bhagavad-arpaëädinä
bhaktitvaà präptä karmädi-rüpä |
saìga-siddhä svato bhaktitväbhäve’pi
tat-parikaratayä saàsthäpanena (SB 11.3.22)
tatra bhägavatän dharmän çikñed
gurv-ätma-daivataù (SB
11.3.24) ity
ädi-prakaraëeñu
sarvato manaso’saìgam ity ädinä labdha-tad-antaù-pätä
jïäna-karma-tad-aìga-rüpä |
svarüpa-siddhä cäjïänädinäpi
tat-prädurbhäve bhakti tvävya bhicäriëé säkñät tadanugatyätmä
tadéya-çravaëa-kértanädi-rüpä (SB 7.5.23) | çravaëaà kértanaà viñëoù
ity ädau
viñëoù çravaëaà viñëoù kértanam iti viçiñöasyaiva vivakñitatvat teñäm api
näropa-siddhatvaà pratyuta
müòha-pronmmattädiñu tad-anukartåñv api kathaïcit
sambandhena phala-präpakatvät
svarüpa-siddhatvaà, yathä çré-prahlädasya pürvajanmani
çré-nåsiàha-caturdaçy-upaväsaù | yathä
kukkura-mukha-gatasya çyenasya
bhagavan-mandira-parikramaù | evam
anya-dåñöyädinä müòhädibhiù kåtasya
vandanasyäpi jïeyam |
Bhakti-sandarbha, Anuccheda 217
Devotional service is of three kinds:1) äropa-siddhä;
2) saìga-siddhä; and 3)
svarüpa-siddhä. Amongst these three, those who, by their
nature are not attracted to
the practice of çravaëam kértanam; who
do not have a favorable inclination to
perform kåñëänuçélanam, but
somehow, in order to fulfill some material objective,
make an offering of their work to
Bhagavän, that activity becomes attributed with
bhakti and is thus named äropa-siddhä
bhakti, or karma that is attributed with
devotion.
Saìga-siddhä: Although by it’s intrinsic nature it is
also not embued with the
quality of bhakti, it is siddhä (established)
as such because it involves cultivating
qualities which are known as saìgé –
associates or assistants of bhakti. These qualities
(such as peacefulness, kindness,
cleanliness, etc.) are naturally seen in the
personality of a devotee but are not
intrinsically bhakti in themselves. This is
described in the following words:
11.35
tatra bhägavatän dharmän / çikñed
gurv-ätma-daivataù
amäyayänuvåttyä yais / tuñyed ätmätma-do
hariù
SB 11.3.22/GKH (P)
tatra—there (in the association of the spiritual master); bhägavatän
dharmän—the
science of devotional service; çikñet—should
learn; guru-ätma-daivataù—he for
whom the spiritual master is his very life
and worshipable deity; amäyayä—without
deceit; anuvåttyä—by faithful
service; yaiù—by which (devotional science); tuñyet—
can be satisfied; ätmä—the Supreme
Soul; ätma-daù—who bestows His own self;
hariù—Lord Hari.
“Accepting the bona fide spiritual master
as one’s life and soul and worshipable
deity, the disciple should learn from him
the process of pure devotional service. The
Supreme Personality of Godhead, Çré Hari,
the soul of all souls, is inclined to give
Himself to His pure devotees. Therefore,
the disciple should learn from the spiritual
master to serve the Lord without duplicity
and in such a faithful and favourable way
that the Supreme Lord, being satisfied,
will offer Himself to the faithful disciple.”
Saìga-siddha devotional service is also
described in the following words:
11.36
arvato manaso ’saìgam / ädau saìgaà ca
sädhuñu
dayäà maitréà praçrayaà ca / bhüteñv addhä
yathocitam
SB 11.3.23/GKH (P)
sarvataù—everywhere; manasaù—of the mind; asaìgam—detachment;
ädau—in
the beginning; saìgam—association; ca—and;
sädhuñu—with saintly persons;
dayäm—mercy; maitrém—friendship; praçrayam—reverence;
ca—and; bhüteñu—for
all living beings; addhä—thus; yathä
ucitam—as is suitable.
“A sincere disciple should learn to
dissociate the mind from everything material
and positively cultivate association with
his spiritual master and other saintly
devotees. He should be merciful to those
in an inferior position to him, cultivate
friendship with those on an equal level
and meekly serve those in a higher spiritual
position. Thus he should learn to deal
properly with all living beings.”
(translation of 11.34 cont’d:) In
this way one attains devotional service, which is
sometimes attained by the help of jnana
and karma. Svarüpa-siddhä devotional
service is manifested when devotional
service is no longer mixed with jnana or
karma, when the Lord directly appears before the devotee, and
when the devotee has
pure and unwavering devotion for the Lord.
This kind of devotional service is
characterised by the various devotional
activities that begin with hearing and
chanting the glories of the Lord. These
activities are described in the following
words (SB 7.5.23): çravaëaà
kértanaà viñëoù (see 12.C.5). This means hearing about
Lord Visnu and chanting the glories of
Lord Visnu. These activities are different
from the activities of äropa-siddhä devotional
service. Even if one is bewildered,
foolish or has a host of shortcomings, and
even if one merely imitates the activities
of devotional service, by performing these
activities he comes into contact with
svarüpa-siddhä devotional service and he attains the
result of that service. Examples
of this are Sri Prahlada, whom in his
previous birth fasting on Sri Nrsimha-caturdasi,
the hawk that circumambulated the temple
of the Lord following a dog, and many
fools who even though they cannot see the
truth, still may sometimes bow down
before the Supreme Lord. (For further elucidation
of svarüpa-siddhä-bhakti refer to
the çloka ‘anyäbhilañita çunyam’ 1.0)
Karma-miçra-bhakti
11.37
yat karoñi yad açnäsi / yaj juhoñi dadäsi
yat
yat tapasyasi kaunteya / tat kuruñva
mad-arpaëam
BG 9.27
yat—whatever; karoñi—you do; yat—whatever; açnäsi—you
eat; yat—whatever;
juhoñi—you offer; dadäsi—you give away; yat—whatever;
yat—whatever;
tapasyasi—austerities you perform; kaunteya—O
son of Kunté; tat—that; kuruñva—
do; mat—unto Me; arpaëam—as
an offering.
“Whatever you do, whatever you eat, whatever
you offer or give away, and
whatever
austerities you perform—do that, O son of Kunté, as an offering to Me.”
Jïäna-miçra-bhakti
11.38
brahma-bhütaù prasannätmä / na çocati na
käìkñati
samaù sarveñu bhüteñu / mad-bhaktià
labhate paräm
SBG 18.54
brahma-bhütaù— one who is spiritually realised; (is)
prasanna-ätmä—a fully joyful
soul; na çocati—he never laments; na—nor;
käìkñati—hankers; samaù—he is equal;
sarveñu—to all; bhüteñu—beings; labhate—he attains; mad-bhaktim—My
bhakti;
paräm—which is blessed with the symptoms of prema.
One who is situated in the transcendental
position beyond the contamination of
the three modes of nature (brahma-bhüta),
who is fully joyful and satisfied in the self,
who neither laments nor hankers for
anything, and who is equally disposed toward
all living beings, attains pära-bhakti unto
Me.
Different paths for different adhikäras
11.39
nirviëëänäà jïäna-yogo / nyäsinäm iha
karmasu
teñv anirviëëa-cittänäà / karma-yogas tu
käminäm
SB 11.20.7
nirviëëänäm—for those who are disgusted; jïäna-yogaù—the
path of philosophical
speculation; nyäsinäm—for those who
are renounced; iha—among these three paths;
karmasu—in ordinary material activities; teñu—in those
activities; anirviëëa—not
disgusted; cittänäm—for those who
have consciousness; karma-yogaù—the path of
karma-yoga; tu—indeed; käminäm—for
those who still desire material happiness.
Among the three paths, jïäna-yoga,
the path of philosophical speculation, is
recommended for those who are disgusted
with material life and are thus detached
from ordinary, fruitive activities. Those
who are not disgusted with material life, having
many desires yet
to fulfill, should seek perfection through the path of karma-yoga
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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