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Tat-tat-karma-pravartana
Various activities
favorable for devotional service
Shrila Rupa Gosvami has
enjoined the system of tat-tat-karma-pravartanat, acting according to the
regulative principles, for those aspiring to perform devotional service. In the
Upadeshamrita, activities by which pure devotional service is cultivated are called
tat-tat-karma, prescribed duties. Shri Krishna tells Uddhava in the Shrimad
Bhagavatam (11.19.20-24):
shraddhamrita-kathayam
me shashvan mad-anukirtanam
parinishtha ca
pujayam stutibhih stavanam mama
adarah paricaryayam sarvangair abhivandanam
mad-bhakta-pujabhyadhika sarva-bhuteshu man-matih
mad-artheshv anga-ceshta
ca vacasa mad-guneranam
mayy arpanam ca
manasah sarva-kama-vivarjanam
mad-arthe
'rtha-parityago bhogasya ca
sukhasya ca
ishtam dattam hutam
japtam mad-artham yad vratam tapah
evam dharmair
manushyanam uddhavatma-nivedinam
mayi sanjayate
bhaktih ko 'nyo 'rtho
'syavashishyate
“Firm faith in the
blissful narrations of My pastimes, constant chanting of My glories, unwavering
attachment to ceremonial worship of Me, praising Me through beautiful hymns,
great respect for My devotional service, offering obeisances with the entire
body, performing first-class worship of My devotees, consciousness of Me in all
living entities, offering of ordinary, bodily activities in My devotional
service, offering words to describe My qualities, offering the mind to Me,
rejection of all material desires, giving up wealth for My devotional service,
renouncing material sense gratification and happiness, and performing all
desirable activities such as charity, sacrifice, chanting, vows, and
austerities with the purpose of achieving Me—these constitute actual religious
principles, by which those human beings who have actually surrendered
themselves to Me automatically develop love for Me. What other purpose or goal
could remain for My devotee?”
Based on these
instructions of the Lord, Shrila Rupa Gosvami has divided these activities into
sixty-four items in his Bhakti-rasamrita-sindhu. Shrila Krishnadasa Kaviraja
Gosvami has written about those activities in the Chaitanya-caritamrita (Madhya
22.115-129) as follows:
guru-padashraya, diksha,
gurura sevana
sad-dharma-shiksha,
priccha, sadhu-marganugamana
“On the path of
regulative devotional service, one must observe the following items: (1) One
must accept a bona fide spiritual master. (2) Accept initiation from him. (3)
Serve him. (4) Receive instructions from the spiritual master and make
inquiries in order to learn devotional service. (5) Follow in the footsteps of
the previous acaryas and follow the directions given by the spiritual master.
krishna-pritye
bhoga-tyaga, krishna-tirthe vasa
yavan-nirvaha-pratigraha,
ekadashy-upavasa
“The next steps are as
follows: (6) One should be prepared to give up everything for Krishna's
satisfaction, and one should also accept everything for Krishna's satisfaction.
(7) One must live in a place where Krishna is present—a city like Vrindavana or
Mathura or a Krishna temple. (8) One should acquire a livelihood that is just
sufficient to keep body and soul together. (9) One must fast on Ekadashi day.
dhatry-ashvattha-go-vipra-vaishnava-pujana
seva-namaparadhadi dure
visarjana
“One should worship
dhatri trees, banyan trees, cows, brahmanas, and devotees of Lord Vishnu. One
should avoid offenses against devotional service and the holy name.
avaishnava-sanga-tyaga,
bahu-shishya na kariba
bahu-grantha-kalabhyasa-vyakhyana
varjiba
“The twelfth item is to
give up the company of nondevotees. (13) One should not accept an unlimited
number of disciples. (14) One should not partially study many scriptures just
to be able to give references and expand explanations.
hani-labhe sama,
shokadira vasha na ha-iba
anya-deva, anya-shastra
ninda na kariba
“Fifteen: The devotee
should treat loss and gain equally. (16) The devotee should not be overwhelmed
by lamentation. (17) The devotee should not worship demigods, nor should he
disrespect them. Similarly, the devotee should not study or criticize other scriptures.
vishnu-vaishnava-ninda,
gramya-varta na shuniba
prani-matre manovakye
udvega na diba
“Eighteen: The devotee
should not hear Lord Vishnu or His devotees blasphemed. (19) The devotee should
avoid reading or hearing newspapers or mundane books that contain stories of
love affairs between men and women or subjects palatable to the senses. (20)
Neither by mind nor words should the devotee cause anxiety to any living
entity, regardless how insignificant he may be.
shravana, kirtana,
smarana, pujana, vandana
paricarya, dasya, sakhya,
atma-nivedana
“After one is established
in devotional service, the positive actions are (1) hearing, (2) chanting, (3)
remembering, (4) worshiping, (5) praying, (6) serving, (7) accepting
servitorship, (8) becoming a friend, and (9) surrendering fully.
agre nritya, gita,
vijnapti, dandavan-nati
abhyutthana, anuvrajya,
tirtha-grihe gati
“One should also (10)
dance before the Deity, (11) sing before the Deity, (12) open one's mind to the
Deity, (13) offer obeisances to the Deity, (14) stand up before the Deity and
the spiritual master just to show them respect, (15) follow the Deity or the
spiritual master, and (16) visit different places of pilgrimage or go see the
Deity in the temple.
parikrama, stava-patha,
japa, sankirtana
dhupa-malya-gandha-mahaprasada-bhojana
“One should (17)
circumambulate the temple, (18) recite various prayers, (19) chant softly, (20)
chant congregationally, (21) smell the incense and flower garlands offered to
the Deity, and (22) eat the remnants of food offered to the Deity.
aratrika-mahotsava-shrimurti-darshana
nija-priya-dana, dhyana,
tadiya-sevana
“One should (23) attend
arati and festivals, (24) see the Deity, (25) present what is very dear to
oneself to the Deity, (26) meditate, and (27) serve those related to the Lord.
`tadiya'—tulasi,
vaishnava, mathura, bhagavata
ei carira seva haya
krishnera abhimata
“Tadiya means the tulasi
leaves, the devotees of Krishna, the birthplace of Krishna, Mathura, and the
Vedic literature Shrimad Bhagavatam. Krishna is very eager to see His devotee
serve tulasi, Vaishnavas, Mathura, and Bhagavatam.
krishnarthe
akhila-ceshta, tat-kripavalokana
janma-dinadi-mahotsava
lana bhakta-gana
“Thirty-one: One should
perform all endeavors for Krishna. (32) One should look forward to His mercy.
(33) One should partake of various ceremonies with devotees, ceremonies like
Lord Krishna's birthday or Ramacandra's birthday.
sarvatha sharanapatti,
kartikadi-vrata
`catuh-shashti anga' ei
parama-mahattva
“Thirty-four: One should
surrender to Krishna in all respects. (35) One should observe particular vows
like kartika-vrata. These are some of the sixty-four important items of
devotional service.
sadhu-sanga,
nama-kirtana, bhagavata-shravana
mathura-vasa,
shri-murtira shraddhaya sevana
“One should associate
with devotees, chant the holy name of the Lord, hear Shrimad-Bhagavatam, reside
at Mathura, and worship the Deity with faith and veneration.
sakala-sadhana-shreshtha
ei panca anga
krishna-prema janmaya ei
pancera alpa sanga
“These five limbs of
devotional service are the best of all. Even a slight performance of these five
awakens love for Krishna.”
Aspiring devotees should
first take shelter of the lotus feet of a bona fide guru. Without taking
shelter of a guru, one cannot achieve anything auspicious. There are two types
of people—one has developed intelligence and one has undeveloped intelligence.
Those whose intelligence is undeveloped are absorbed in the so-called happiness
of this world. If by chance they get the association of a mahajana, then they
also become intelligent. Then they consider, “How unfortunate I am! I'm always
engaged in sense gratification. I'm passing my days hankering for material
enjoyment.” This initial association with a great soul is also called
association with the guru by hearing. By good fortune, at this time faith is
awakened. When faith is awakened, one endeavors for devotional service. Then it
is essential for one to take shelter of the lotus feet of a guru. In this way
by good fortune persons with undeveloped intelligence become intelligent and
take shelter of the lotus feet of a guru.
What type of guru one
should take shelter of is explained in the shastras. One who has conquered the
six enemies beginning with lust, one who is pure, one who performs devotional
service on the path of raga, one who is brahminical, one who knows the clear
path of the Vedas, one who sadhus can respect as guru, one who is able to
control the senses, one who is merciful to all living entities, one who is
cultured, one who is without duplicity, and one who is truthful—this type of
householder is fit to be a guru. All these qualities are considered in two
ways. The principle quality of a guru is attachment to Krishna and detachment
for what is not related with Krishna. All other qualities are secondary. That
is why Shri Chaitanya Mahaprabhu has said in the Chaitanya-caritamrita (Madhya
8.127):
kiba vipra, kiba nyasi,
shudra kene naya
yei krishna-tattva-vetta,
sei `guru' haya
“Whether one is a
brahmana, a sannyasi, or a shudra—regardless of what he is—he can become a
spiritual master if he knows the science of Krishna.”
If one possess this
principle symptom of a guru, then he is eligible to be guru even though he
lacks one or two secondary symptoms. Being a brahmana and being a householder
are counted as secondary symptoms. It is good if a person possesses these two
secondary symptoms along with the principle qualification. But those who are
defective in the principle symptom are unqualified to be guru even though they
possess the other two. As stated in Shri Padma Purana:
mahabhagavata
shreshtho brahmano vai gurur
nrinam
sarvesham eva
lokanam asau pujyo yatha harih
mahakula prasuto `pi sarva yajneshu dikshitah
sahasrashakhadhyayi
ca na guruh syad avaishnavah
“Among all human beings
the brahmana who is a maha-bhagavata, or great devotee, is topmost and
qualified as guru. He is as worshipable as Lord Hari. A non-Vaishnava is never
fit to be guru even if he has taken birth in a great family, performed all sacrifices,
and studied many branches of the Vedas.” After finding a qualified guru, a
faithful disciple should serve him with firm conviction and without duplicity.
One should accept initiation and krishna-mantra after pleasing the guru. Those
who are averse to taking initiation and only make a drama of pseudo-kirtana
while advertising themselves as Vaishnavas certainly cheat themselves. It is
not the duty of materialistic persons to renounce the process of initiation
because a few great souls like Jada Bharata did not take initiation. Initiation
is a constitutional injunction for every birth of the living entity. If
initiation is not seen in the life of a perfected soul, it should not be taken
as an example. General rules are not changed because something happens to a
particular person in a special situation. Shri Dhruva Maharaja went to
Dhruvaloka in his material body; seeing that, should one waste time hoping for
the same? The general rule is a living entity gives up his material body and
goes to Vaikuntha in his spiritual body. General rules should be accepted by
people in general. Whenever and whatever is desired by the Lord, who is full of
inconceivable potencies, that only happens. Therefore we should never
transgress the general rules. After pleasing the guru by serving him without
duplicity, one should receive from him instructions on the Absolute Truth and
initiation into chanting the holy name of the Lord.
After receiving
initiation and instructions from a bona fide guru, a fortunate disciple should
follow the path of the previous sadhus. Those who are proud neglect the
previous mahajanas and create new paths. As a result, they soon proceed on
their inauspicious path and ruin themselves. It is said in the Skanda Purana:
sa mrigyah shreyasam
hetuh panthah santapa-varjitah
anavapta-shramam
purve yena santah pratasthire
“One should strictly
follow the easy path which the previous mahajanas have accepted. That path
bestows great auspiciousness and is devoid of all misery.” By discussing the
path of the previous sadhus, one gets determination, courage, and satisfaction.
When we discuss the path of devotional service exhibited by Shri Rupa, Shri
Sanatana, Shri Raghunatha, and Shri Haridasa Thakura, then we feel such
happiness that it cannot be described. When the miscreant Mohammedans tortured
Haridasa Thakura, he said:
khanda khanda hai' deha
yaya yadi prana
tabu ami vadane na chadi
hari-nama
e saba jivere krishna!
karaha prasada
mora drohe nahu e sabara
aparadha
“Even if my body is cut
into pieces and I loose my life, I will never give up chanting the Lord's holy
name. O Krishna, please be merciful upon these poor souls, kindly excuse them
for their offense of torturing me.”
Maintaining this type of
determination and being compassionate to all living entities while always
chanting the holy name of Krishna is the path of devotional service exhibited
by the previous mahajanas. A path cannot be manufactured. Whatever path is
there should be accepted by sadhus. Those who are proud and want fame try vigorously
to discover new paths. Those who have good fortune from past lives give up
pride and respect the established path. Those who are unfortunate promenade on
a new path and thus cheat the world. Regarding such persons the
Bhakti-rasamrita-sindhu (1.2.46-47) quotes the Brahma-yamala as follows:
shruti-smriti-puranadi- pancaratra-vidhim vina
aikantiki harer
bhaktir utpatayaiva kalpate
bhaktir
aikantikiveyam avicarat pratiyate
vastu tastu tatha
naiva yad ashastriyatekshyate
“Devotional service of
the Lord that ignores the authorized Vedic literatures like the Upanishads,
Puranas, and Narada-pancaratra is simply an unnecessary disturbance in society.
Such activities are born out of speculation and therefore they only superficially
resemble unalloyed devotion because they are disrespectful to the Vedic
injunctions. Disrespecting Vedic injunctions falls in the category of atheism.
Whenever there is disrespect for the scriptures, which are the Lord's
instructions, that cannot be devotional service.”
The purport is that
although the path of devotion is of two kinds—vaidhi and raganuga—the previous
mahajanas have clearly prescribed them according to one's qualification. These
paths are explained in the scriptures such as the shruti, smriti, and
pancaratra. Rejecting these paths, the new paths discovered by Lord Buddha and
Dattatreya ultimately create disturbance. Due to improper consideration these
new paths are advertised as unalloyed devotional service to Krishna, although
they are not actually so. The proper path is exhibited in the Vedic
literatures. Nowadays many new paths are discovered, and they ultimately
disappear along with their propounder.
Inquiring about
sad-dharma, eternal religious principles, is one of the disciple's devotional
duties. Therefore Bhakti-rasamrita-sindhu (1.2.47) quotes the following
statement from the Shri Naradiya Purana:
sad-dharmasyavabodhaya yesham nirbandhini matih
acirad eva
sarvarthah sidhyaty esham
abhipsitah
“Those who are anxious to
awaken their spiritual consciousness, who have unflinching intelligence, and
who are not deviated, certainly attain the desired goal of life.” As fortunate
persons wish to follow the characteristics of the sadhus' devotional service,
they similarly desire to know their duty. Unfortunate proud persons act just
the opposite. As they search paths different from those of the sadhus, they
disrespect the sadhus' determined conclusions while respecting their own. They
do not care to preach the teachings of Mahaprabhu to the people of this world,
rather they preach doctrines contradictory to those of Mahaprabhu. They do not
know how much misfortune they are creating by this. Those who are simple
endeavor to properly learn the teachings of the Lord from Shri Chaitanya-caritamrita.
The Lord's teachings are our only life. Sad-dharma lies in this alone. The bona
fide disciple especially tries to understand sad-dharma. If he cannot
understand on his own, then he prays at the feet of his siksha-guru and learns
from him. Those who have this kind of determination to know sad-dharma quickly
achieve their desired goal. The Bhakti-rasamrita-sindhu (1.1.9) says:
anyabhilashita-shunyam jnana-karmady-anavritam
anukulyena
krishnanu- shilanam bhaktir uttama
“One should render
transcendental loving service to the Supreme Lord Krishna favorably and without
desire for material profit or gain through fruitive activities or philosophical
speculation. That is called pure devotional service.” As long as this pure
devotional symptom, in the form of understanding sad-dharma, has not clearly
manifest in the heart of an inquisitive person, his heart remains covered with
darkness and he cannot know what is pure devotional service. If one depends on
his own speculation, then unalloyed devotional service will not manifest in his
heart. We meet many so-called panditas who think they have understood the
constitution of bhakti by their knowledge and intelligence. Some of them have
concluded that devotional service mixed with jnana is pure bhakti, and some of
them have concluded that devotional service mixed with karma is pure bhakti.
They are so proud that if they hear the teachings of Shri
Chaitanya-caritamrita, they say, “Everyone can make their own conclusion. What
is the need for taking the conclusion of Chaitanya-caritamrita?” These people
never come in touch with sad-dharma because they have no desire to know it. The
result of performing their own concocted new process of devotional service is
they can never relish pure devotion.
It is the duty of a
sadhaka to give up personal enjoyment for the sake of Krishna. Sense
gratification is called enjoyment. Dovetailing one's lust for sense
gratification in the service of Krishna is renunciation of enjoyment. When one
converts his world of enjoyment into what is favorable for devotional service,
thus giving up the spirit of enjoying those objects and accepting everything as
krishna-prasada, then this is called renunciation of enjoyment.
To reside in a holy place
related with Krishna is also a limb of sadhana. If one resides in Shri Dvaraka,
Shri Mathura, on the bank of the Ganges, or at pastimes sites of the Lord, then
one naturally remembers Krishna. What greater gain can there be than this?
At every stage of life
one should accept only as much wealth as needed for the practice of devotional
service. By desiring more than needed, bhakti will disappear. If wealth is not
accepted according to one's need, however, then the practice of devotional
service will be hampered.
One should carefully respect
shri hari-vasara, Ekadashi. By observing Ekadashi all the supporting principles
of devotional service are practiced. The practice of devotional service becomes
continuous by giving up all enjoyment and practicing devotional service once
every fortnight.
For one who worships and
meditates on the earth, banyan trees, tulasi, cows, brahmanas, and Vaishnavas,
all his sinful reactions are diminished. By these activities one can please
Krishna, because these objects are auspicious for the world.
These ten limbs of
devotional service are the preliminary activities for worshiping the Lord. For
those who neglect these ten limbs, attaining devotional service and Krishna is
very difficult.
Therefore those who are
aspiring for devotional service should first take shelter of Shri Guru, take
initiation and instruction from him, and serve him. They should also follow the
behavior of the sadhus and learn the conclusions taught by the sadhus. In order
to make one's life Krishna conscious, one should reside in a sacred place
related to Krishna and give up the enjoyment of sense gratification for the
service of Krishna. In one's ordinary dealings one should only accept the
wealth that is necessary to favorably maintain Krishna's business. To practice
devotional service one should observe fast days like Ekadashi and Janmashtami.
One should respect banyan trees in order to maintain the glories of this world,
which is one of the Lord's opulences. These ten rules must be followed. And the
following ten rules must be rejected, otherwise the practice of devotional
service cannot be steady.
One should not associate
with persons who are averse to the Lord's service. One will have to meet such
people in his ordinary dealings, but one should deal with them only until the
work is finished. After the work is finished one should not deal with them.
Those who have not had loving devotion to Krishna awakened in their heart are
always proud of remaining under the shelter of jnana and karma. Therefore they
are called bhagavad-bahirmukha, averse to Krishna. Those who worship many gods,
those who are Mayavadis and thirsty for impersonal jnana, and those atheists
who defy Vedic literatures are all bhagavad-bahirmukha, averse to Krishna.
One whose faith in pure
devotional service has not developed should not be accepted as a disciple,
otherwise the disciplic chain of devotional service will be polluted. One
should give up the endeavor for starting new big projects, because it
diminishes one's devotion to Krishna.
One should not read or
explain various types of books, except those which lead to the advancement of
devotional service. One should discuss those scriptures wherein devotional
service is instructed and explained, such as the Vedas, smritis, Puranas,
Pancaratra, and the writings of the mahajanas. From books with other opinions,
only useless arguments are learned.
The endeavor for food and
clothing must always remain, either in household life or in renounced life.
Therefore there is a need of generosity in such dealings. According to the
Padma Purana:
alabdhe va vinashte
va bhakshyacchadana-sadhane
aviklava-matir
bhutva harim eva dhiya smaret
“The mind of one who has
taken shelter of the holy name is undisturbed even if food and clothes are not
easily obtained or if they are obtained but then lost. Leaving behind all
material attachments, he takes complete shelter of Govinda.” The purport is
that whether a sadhaka stays at home or in the forest, he will have to endeavor
for food and clothing. A householder should find out his food and clothing
through agriculture or business, protecting the citizens, or by serving others.
A renunciate should accomplish this by begging alms. In those activities a
devotee should not be agitated if food and clothing are not obtained or if they
are obtained and then lost. He should peacefully remember Krishna.
Householders lament if
they lose their wife, children, etc. But a practitioner of devotional service
should not maintain this lamentation very long. They should quickly give up
their lamentation and engage in the cultivation of Krishna consciousness. A
renunciate should not lament if he does not possess a quilt, a waterpot, or
other alms, or if these things are stolen by man or animal. A practicing
Vaishnava should give up all urges like lamentation and anger, otherwise there
will be obstacles in his constant remembrance of Krishna. It is explained in
the Padma Purana:
shokamarshadibhir
bhavair akrantam yasya manasam
katham tasya
mukundasya sphurttih sambhavana
bhavet
“Within the heart of one
who is full of anger or pride, or lamentation on the state of his wife or sons,
there is no possibility of Krishna being manifest.”
Those who endeavor for
devotional service should only worship Krishna. They should not worship various
demigods. But they should not also disrespect the demigods or the scriptures.
When coming before a demigod, one should offer respect, knowing them to be Krishna's
servant. In the Padma Purana it is said:
harir eva
sadaradhyah
sarva-deveshvareshvarah
itare
brahma-rudradya navajneyah
kadacana
“Krishna, or Hari, is the
master of all demigods, and therefore He is always worshipable. But this does
not mean that one should not offer respect to the demigods headed by Brahma and
Shiva.” The purport is that the Supreme Lord is one, and others (Brahma and
Shiva) are His qualitative incarnations (gunavataras). Particular demigods are
worshiped by people according to their qualifications. But Lord Vishnu is the
only worshipable Lord for people who are in the mode of goodness. After
worshiping various demigods for many lifetimes, one's life becomes auspicious
when he comes to the point of accepting Vishnu as the only Supreme Lord. Lord
Shri Krishna is the topmost manifestation of vishnu-tattva. When a living
entity transcends the three modes by worshiping in the mode of goodness, he
attains the service of Lord Krishna.
One should be merciful
and not cause anxiety to any living entity. The heart should always be filled
with compassion for others. Exhibiting mercy to all living entities is one of
the limbs of devotional service. A person aspiring for devotional service
should carefully practice this characteristic.
It is most essential for
an aspiring devotee to give up the ten offenses in chanting and the offenses in
the matter of serving the Lord. For ordinary devotees there is some
consideration of offenses in serving the Deity of the Lord. It is not possible
to give up all the offenses in serving the Lord, but one must give up some of
the offenses before entering the temple room. The ten offenses in chanting have
been discussed in many places. The practitioner should carefully give up those
offenses. For those who are negligent in this regard, endeavoring for
devotional service becomes useless. It is written in the Padma Purana:
sarvaparadha krid
api mucyate hari samshrayah
harer apy aparadhan
yah kuryad dvi-pada pamsanah
namashrayah kadacit syat taraty eva sa namatah
namno hi sarva
suhrido hy aparadhat pataty adhah
The purport is that if
one takes shelter of Lord Hari, then all his offenses are vanquished. All
offenses committed in the service of the Lord are destroyed by taking shelter
of the holy names. The holy name alone delivers the Vaishnavas. But those who
have taken shelter of the holy names must give up the ten offenses in chanting.
Otherwise they will surely fall down even though they have taken shelter of the
holy names.
A practitioner should not
allow blasphemy of Krishna or the Vaishnavas to enter his ears. Wherever such
blasphemy is taking place, he should leave. Those with weak hearts who tarry
out of social etiquette to hear blasphemy of Krishna or the Vaishnavas are gradually
distracted from devotional service.
By careful practice of
the above mentioned twenty limbs one's bhava, devotional sentiment, is
awakened. The mercy of Krishna is the root cause of awakening bhava. Without
sadhu-sanga, one cannot achieve the mercy of Krishna. The principle forms of
sadhu-sanga are taking shelter of the lotus feet of the spiritual master,
taking initiation from him, and serving him.
Among the other limbs of
devotional service mentioned after these, accepting the symbols of a Vaishnava
up to meditation come under the category of arcana. One should practice all
these limbs of bhakti to the best of one's capacity after receiving them from
the spiritual master. Servitude, friendship, and complete surrender are the
activities for awakening bhava. In reality, these activities themselves become
bhava. Only in the stage of sadhana are they counted as sadhana-bhakti.
Whatever one's most
cherished items are in this world and whatever is very dear should be offered
to Krishna—this statement has several meanings. The purport is that one should
not enjoy anything just because it is very dear to oneself, but one should
offer it to Krishna and enjoy it as His prasada.
Whatever ordinary and
spiritual endeavors are there, when done for the sake of Krishna, they become
auspicious. It is said in the Narada Pancaratra and quoted in the
Bhakti-rasamrita-sindhu:
laukiki vaidiki vapi ya kriya kriyate mune
hari-sevanukulaiva sa karya bhaktim icchata
“One should perform only
those activities, either worldly or prescribed by Vedic rules and regulations,
which are favorable for the cultivation of Krishna consciousness.”
Marriage and other
purificatory ceremonies of the smartas are vaidiki, or prescribed Vedic
regulations, and social and bodily activities performed to maintain one's
status quo are laukiki, or worldly. Marriage is for the establishment of
Krishna's family; producing children is for increasing Krishna's servants;
offering oblations to the forefathers is for the satisfaction of Krishna's
servants; feasting is for the gratification of Krishna's living entities—all
these activities should be dovetailed in the favorable service of Krishna. Then
one will not fall into the grip of unfavorable fruitive activities. The body,
house, and everything else belongs to Krishna—thinking in this way one should
protect the body, the house, and the community. This is called Krishna's
family.
The whole life of a
practitioner should be decorated with full surrender. Six types of surrender
are explained in many places in the devotional scriptures. The life of a living
entity is useless without surrender. The living entity should always worship
Krishna with full surrender.
Items that are related to
Krishna are called tadiya. Serving tulasi is the primary form of tadiya-seva.
It is said in the Skanda Purana:
drishta sprishta tatha
dhata kirtita manita shruta
ropita sevita nityam pujita tulasi shubha
navadha tulasim
devim ye bhajanti dine dine
yuga koti sahasrani te vasanti harer grihe
“Tulasi is auspicious in
all respects. Simply by seeing, simply by touching, simply by remembering,
simply by praying to, simply by bowing before, simply by hearing about, simply
by sowing, simply by offering water to, or simply by worshiping tulasi there is
always auspiciousness. Anyone who comes in touch with the tulasi tree in the
above-mentioned nine ways lives eternally in the Vaikuntha world.”
Literatures that
substantiate devotion to Krishna are counted among tadiya. Shrimad Bhagavatam
is the topmost amongst them. In the same way, Shri Chaitanya-caritamrita
commands similar respect. Those who regularly read and hear these devotional
scriptures are glorious.
Holy places associated
with Lord Krishna, such as Mathura, are appropriate residences for a
practitioner. Among such places, residence in Mathura is the topmost. Residing
in Shridhama Navadvipa is as good. It is written in Shri Brahmanda Purana:
shruta smrita kirtita
ca vancita prekshita gata
sprishtashrita sevita
ca mathurabhishtadayini
“One who hears about,
remembers, glorifies, desires to achieve, sees from a distance, comes near,
touches, accepts as one's shelter, and serves Mathura achieves fulfillment of
all desires.”
The devotees of Krishna
are also counted among tadiya. It is written in the Adi Purana:
ye me bhakta-janah
partha na me bhaktash ca te janah
mad-bhaktanam ca ye
bhaktas te me bhakta-tama
matah
“Lord Krishna said to
Arjuna: Those who are My direct devotees are actually not My devotees, but
those who are the devotees of My devotees are factually My devotees.”
In regard to serving
devotees, Shrila Rupa Gosvami has quoted the following verse from the Adi
Purana in his Bhakti-rasamrita-sindhu:
yavanti bhagavad
bhakter angani kathitaniha
prayastavanti tad
bhakta bhakter api budha vidhuh
The purport is that
almost all the above mentioned limbs of serving Krishna are accepted in the
service of His devotees. The reason for the use of the word “almost” is that
the devotees should be worshiped by offering them krishna-prasada. All other
limbs such as offering obeisances remain the same.
The practitioner should
hold festivals according to his capacity. Organizing festivals in the
association of devotees is a prominent activity. However, one should be careful
not to associate with nondevotees in the course of holding such festivals.
There is a need of
organizing festivals on the occasion of the Lord's appearance day. One should
maintain love and devotion while serving the Deity. Being attached to the
impersonal aspect of the Lord, foolish people without proper consideration
disrespect the Deity. But if they associate with devotees and properly
consider, then they will see the need for serving the Deity.
One should relish
devotional scriptures like Shrimad Bhagavatam with advanced devotees. If one
relishes devotional scriptures with rationalists, people fond of argument, and
dry speculators, then one's heart becomes dry and the awakening of
transcendental mellows does not take place.
It is necessary to
associate with devotees. Jnanis and karmis are not counted amongst devotees due
to their illicit desires. A practitioner of devotional service should associate
with more advanced persons who are affectionate and on the same path. Otherwise
his heart will not take shelter of pure devotional service. In the
Hari-bhakti-sudhodaya (8.51) it is written:
yasya yat sangatih
pumso manivat syat sa tad gunah
svakularddhyai tato
dhiman svayuthany eva samshrayet
“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, in order to increase one's
devotional sentiment in his own line, a wise person should take shelter of
those who have the same temperament.” One should be particularly careful in
this regard. Association with sahajiyas and baulas yields unfavorable results.
But if one associates with pure Vaishnavas who are followers of Shrila Rupa
Gosvami, then pure love for Krishna is awakened. Among all limbs of devotional
service, association with devotees is one of the main limbs.
Among all the above
mentioned limbs of devotional service, the following five principle items are the
best of all: worshiping the Deity, relishing the purport of Shrimad Bhagavatam
with advanced devotees, associating with more advanced devotees who are
affectionate and in the same line, congregational chanting of the holy names,
and residing in Mathura. If we further summarize, then chanting the holy names
and serving the Vaishnavas are the topmost. It is written in the Padma Purana:
yena janma-sahasrani vasudevo nishevitah
tan mukhe
hari-namani sada tishthanti
bharata
“O descendant of Bharata!
One who has worshiped the Deity of the Lord for thousands of lifetimes can
always chant the holy name of Hari.” Also from the Padma Purana and quoted in
the Bhakti-rasamrita-sindhu (1.2.108-109):
nama cintamanih
krishnash chaitanya-rasa-vigrahah
purnah shuddho
nitya-mukto 'bhinnatvan
nama-naminoh
atah
shri-krishna-namadi na bhaved
grahyam indriyaih
sevonmukhe hi
jihvadau svayam eva sphuraty adah
“The holy name of Krishna
is transcendentally blissful. It bestows all spiritual benedictions, for it is
Krishna Himself, the reservoir of all pleasure. Krishna's name is complete, and
it is the form of all transcendental mellows. It is not a material name under
any condition, and it is no less powerful than Krishna Himself. Since Krishna's
name is not contaminated by the material qualities, there is no question of its
being involved with maya. Krishna's name is always liberated and spiritual; it
is never conditioned by the laws of material nature. This is because the name
of Krishna and Krishna Himself are identical. Therefore material senses cannot
appreciate Krishna's holy name, form, qualities, and pastimes. When a
conditioned soul is awakened to Krishna consciousness and renders service by
using his tongue to chant the Lord's holy name and taste the remnants of the
Lord's food, the tongue is purified, and one gradually comes to understand who
Krishna really is.” This is the independent mercy of the Absolute Truth.
Shri Mathura-mandala, the
holy names of the Lord, devotional scriptures like Shrimad Bhagavatam, pure
devotees, and Deities—these five items are transcendental. By associating with
them, a devotee quickly attains bhava, transcendental emotions, and Krishna.
In the process of
sadhana-bhakti, these types of vaidhi-bhakti are explained. Again,
raganuga-sadhana-bhakti is very powerful in the process of sadhana. When one
practices devotional service by following the footsteps of the residents of
Vrindavana, that is called raganuga-bhakti. Persons who are endeavoring for
devotional service should follow the activities of the Vrajavasis with their
body, mind, and speech. According to his qualification, a practitioner should
engage in whatever activities are mentioned in either the process of
vaidhi-sadhana-bhakti or raganuga-sadhana-bhakti.
Someone may attain the
highest result by practicing one of the limbs, and someone may attain the
highest result by practicing several limbs. The unalloyed devotion of those who
have exclusively taken shelter of the service of the holy names and the
Vaishnavas does not find taste in other limbs. Therefore the practitioner
should work in devotion with full surrender, enthusiasm, firm confidence, and
patience.