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NITAAI-Veda.nyf > All Scriptures By Acharyas > Verses > Gaudiya Kanthahara > Sadhana-bhakti-tattva

Sadhana-bhakti-tattva

 

Jnana-misra-bhakti Devotion Mixed with Knowledge

 

13.l

brahma-bhutah prasannatma na socati na kaoksati

samah sarvesu bhutesu mad-bhaktim labhate param

 

          One who is situated in Brahman is joyful. He never laments nor hankers for anything. He is equally disposed toward every living being. In that state he attains pure devotional service unto Me. (Bhagavad-gita 18.58)

 

Karma-misra-bhakti Devotion Mixed with Karma

 

13.2

yat karosi yad asnasi yaj juhosi dadasi yat

yat tapasyasi kaunteya tat kurusva mad-arpanam

 

          O son of Kunti, whatever you do, whatever you eat, whatever you offer or give away, as well as whatever austerities you perform should be done as an offering unto Me. (Bhagavad-gita 9.27)

 

13.3

varnasramacaravata purusena parah puman

visnur-aradhyate pantha nanyas tat-tosa-karakah

 

          The Supreme Personality of Godhead, Lord Vishnu, is worshiped by the proper execution of prescribed duties in the system of varnasrama-dharma. There is no other way to satisfy Lord Vishnu. One must be situated in the one of the four varnas and asramas. (Vishnu Purana 3.8.9)

 

13.4

yajnarthat karmano 'nyatra loko 'yam karma-bandhanah

tad-artham karma kaunteya mukta-sangah samacara

 

          Work done as a sacnfice for Vishnu must be performed, otherwise work binds one to the material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage. (Bhagavad-gita 3.9)

 

 The Definition of Bhakti

 

13.5

sa paranuraktirisvare

          Transcendental attachment to the Supreme Lord is called bhakti. (Sandilya-bhakti-sutra)

 

13.6

anyabhilasita-sunyam jnana-karmady-anavrtam

anukulyena krishnanu-silanam bhaktir-uttama

 

          Pure devotional service is free from all impurities, beginning with karma and jnana. In other words, it is devoid of all attempts to attain fulfillment through power and knowledge. Suddha-bhakti is the favorable cultivation of service to Krishna. In suddha-bhakti a devotee constanly serves Krishna's desires. (Bhakti-rasamrta-sindhu, Purva-vibhaga 1.11)

 

13.7

sarvopadhi-vinirmuktam tat-paratvena nirmalam

hrsikena hrsikesa-sevanam bhaktirucyate

 

          Devotional service means engaging all our senses in the service of the Lord of the senses. By this one is liberated from all material designations and one's senses are purified. (Bhakti-rasamrta-sindhu, Purva-vibhaga 1.12)

 

 The Srutis Glorify Bhakti

 

13.8

bhaktirevainam nayati bhaktirevainam darsayati

bhaktivasah puruso bhaktireva bhuyasi

 

          Bhakti leads the jiva to the Lord, and enables the soul to see the Supreme Personality of Godhead. The Lord is controlled by bhakti. Bhakti is best of all. (Madhvacarya's commentary on Vedanta-Sutra 3.3.53)

 

13.9

om amrtarupa ca

 

          Bhakti has a nectarean form. (Narada-bhakti-sutra 1.3)

 

13.10

om yal labdha puman siddho bhavatyamrti-bhavati trpto bhavati

 

          On attaining divine love man attains perfection and immortality. He becomes thoroughly satisfied. (Narada-bhakti-sutra 1.4)

 

13.11

om yat prapya na kincit vanchati na socati na dvesti

na ramate notsahi bhavati

 

          Upon attaining love of God one neither hankers nor laments. He is freed from attachment and detachment, and takes no pleasure in material things. (Narada-bhakti-sutra 1.5)

 

Two Kinds of Bhakti Vaidhi and Raganuga

 

13.12

sastroktaya prabalaya tat-tan-maryadayanvita

vaidhi bhaktiriyam kaiscin-maryadamarga ucyate

 

          Devotional service governed by the rules and regulations of the scriptures is also called maryada-marga, or the reverential path of devotion, the path of serving the Lord in opulence, by different scholars [such as Vallabhacarya]. (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.269)

 

 13.13

iste svarasiki ragah paramavistata bhavet

tan-mayi ya baved-bhaktih sa'tra ragatmikodita

 

          Raga-bhakti is complete absorbtion in the Deity of one's choice; that absorbing devotion is here described as ragatmika-bhakti. In other words, spontaneous attraction for Krishna while being completely absorbed in thoughts of Him with an intense desire of love. (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.272)

 

Vaidhi-bhakti

 

13.14

surarse vihita sastre harimuddisya ya kriya

saiva bhaktiriti prokta taya bhaktih para bhavet

 

          O sage amongst the demigods, Narada, those activities prescribed in the revealed scriptures for satsifying the Supreme Personlality of Godhead, Lord Hari, are called the regulative principles of bhakti, (sadhana-bhakti), by practicing which one may attain the highest bhakti (prema). (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.13)

 

Raga-bhakti

 

13.15

loka-dharma, veda-dharma, deha-dharma, karma

lajja, dhairya, deha-sukha, atma-sukha-marma

dustyaja arya-patha, nija parijana

sva-jane karaye yata tadana-bhartsana

sarva-tyaga kari' kare krsnera bhajana

krishna-sukha-hetu kare prema-sevana

ihake kahiye krsne drdha anuraga

svaccha dhauta-vastre yaiche nahi kona daga

ataeva kama-preme bahuta antara

kama andha-tamah, prema-nirmala bhaskara

ataeva gopi-ganera nahi kama-gandha

krishna-sukha lagi matra, krishna se sambandha

atma-sukha-duhkhe gopira nahika vicara

krishna-sukha-hetu cesta mano-vyavahara

krishna lagi' ara saba kare parityaga

krishna-sukha-hetu kare suddha anuraga

 

         Social customs, scriptural injunctions, bodily demands, fruitive action, shyness, patience, bodily pleasures, self-gratification and the path of varnasrama-dharma, which is difficult to give up the gopis have forsaken all these, as well as their relatives and their punishment and scolding, for the sake of serving Lord Krishna.

          They render loving service to Him for the sake of His enjoyment. That is called firm attachment to the Lord. It is spotlessly pure, like a clean cloth that has no stain. Therefore lust and love are quite different. Lust is like dense darkness, but love is like the bright sun. Thus there is not the slightest taint of lust in the gopis love. Their relationship with Krishna is only for the sake of His enjoyment. The gopis do not care for their own pleasures or pains. All their physical and mental activities are directed toward offering enjoyment to Krishna. They renounced everything for Krishna. They have pure attachment (anuraga) to giving Krishna pleasure. (Cc. Adi 4.167-172, 174-175)

 

The Nine Limbs of Bhakti

 

13.16

sravanam kirtanam visnoh smaranam pada-sevanam

arcanam vandanam dasyam sakhyam atma-nivedanam

 

          Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Vishnu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, 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) these nine processes are accepted as pure devotional service. (Bhag. 7.5.23)

 

13.17

iti pumsarpita visnau bhaktis cen nava-laksana

kriyeta bhagavaty addha tan manye 'dhitam uttamam

 

          These nine are the processes of pure devotional service. One who has dedicated his life to the service of Krishna through these nine methods should be considered most learned, for he has acquired full knowledge. (Bhag. 7.5.24)

 

13.18

shri visnoh sravane pariksidabhavad-vaiyasakih kirtane

prahladah smarane tad anghribhajane laksmih prthuh pujane

akruras-tvabhivandane kapi-patir-dasye'tha sarhye'rjunah

sarvasvatma-nivedane balirabhut krishnaptiresam param

 

          The following devotees attained Krishna and thus realized the ultimate goal of life by following one of the nine methods of devotional service: Maharaja Pariksita realized Krishna through hearing about His glories (sravanam), Sukadeva Gosvami realized Krishna through speaking the Shrimad Bhagavatam (kirtanam). Prahlada realized Him through devotional remembrance (smaranam). Laksmidevi attained His mercy by serving His lotus feet (pada-sevanam). Maharaja Prthu attained Him through worship (arcanam). Akrura attained Him through prayer (vandanam). Hanuman attained Him through personal service (dasyam). Arjuna attained Him through friendship (sakhyam). Bali Maharaja attained Him through complete surrender of body, mind, and words (atma-nivedanam). (Padyavali 53)

 

Sravana and Smarana are Best

 

13.l9

tasmat sarvatmana rajan harih sarvatra sarvada

srotavyah kirtitavayas ca smartavyo bhagavan nrnam

 

          O King, it is therefore essential that every human being hear about, glorify, and remember the Supreme Lord, the Personality of Godhead always and everywhere. (Bhag. 2.2.36)

 

Sravana

 

13.20

tava kathamrtam tapta-jivanam kavibhir iditam kalmasapaham

sravana-mangalam shrimad atatam bhuvi grnanti ye bhuri-da janah

 

          O Krishna, just hearing the nectar of Your words and the narrations of Your pastimes gives life to us, who are always suffering in the material world. This nectar is broadcast all over the world by great souls. It removes all sinful reactions. It is all-auspicious and filled with spiritual power. Those who spread this message of Godhead are certainlv doing the greatest relief work for human society; they are the most magnanimous welfare workers. (Bhag. 10.31.9)

 

13.21

nivrtta-tarsair upagiyamanad

 bhavausadhac chrotra-mano-'bhiramat

ka uttamasloka-gunanuvadat

 puman virajyeta vina pasughnat

 

          Glorification of the Supreme Personality of Godhead is performed in the parampara system; that is, it is conveyed from spiritual master to disciple. Such glorification is relished by those no longer interested in the false, temporary glorification of this cosmic manifestation. Descriptions of the Lord are the right medicine for all the conditioned souls undergoing repeated birth and death. Therefore, who will cease hearing glorification of the Lord except a butcher or one who is killing his self? (Bhag. l0.l.4)

 

The Gradation of What is Obtained by Sravana

 

13.22

tac-ca nama-rupa-guna-lilamaya-sabdanam srotasparsah.

prathamam namnah sravanam-antah-karana-suddhyartham-peksam.

suddhe cantah-karane rupa-sravavena tad-udaya-yogyata bhavati.

samyagudite ca rupe gunanam sphuranam sampadyeta, sampanne ca gunanam sphurane parikara-vaisisthyena tad-vaisisthyam

sampadyate tatas-tesu nama-rupa-guna-parikaresu samyak sphuritesu lilanam sphuranam susthu bhavati.

tatrapi sravane shri bhagavata-sravanastu parama-srestham.

 

          Hearing of the name, form, qualities, and pastimes of the Lord and His devotees is called sravana. The practice of sadhana-bhakti depends on hearing the holy name. It begins with sravana, which purifies the heart of the devotee. This hearing process purifies the heart and gives liberation from the filthiness of sense gratification. In this way, by hearing transcendental sound about the form of Krishna, gradually the complete form of the Lord awakens within the heart. Then gradually the qualities of the Lord arise within the heart. As His qualities fully manifest themselves, the different specific aspects of His service and pastimes gradually awaken. In this way, the holy name gradually reveals the Lord's form, qualities, and pastimes in all their splendor and beauty and in all their different branches. Of all kinds of hearing, Shrimad Bhagavatam is the best. (Krama Sandarbha 7.5.18)

 

The Glories of Sravana

 

13.23

pibanti ye bhagavata atmanah satam

kathamrtam sravana-putesu sambhrtam

punanti ye visaya-vidusitasayam

vrajanti tac-carana-saroruhantikam

 

          Those who drink through their ears the nectarean topics of Krishna who is dear to His devotees cleanse themselves of filthy desires for material pleasures and attain the shelter of the Lord's lotus feet. (Bhag. 2.2.37)

 

13.24

srnvatam sva-kathah krishnah punya-sravana-kirtanah

hrdy antah stho hy abhadrani vidhunoti suhrt satam

 

          Shri Krishna, as the Supersoul within everyone's heart and the friend of the truthful, cleanses the desire for material enjoyment from the hearts of those who have developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted. (Bhag. 1.2.17)

 

13.25

srnvatah sraddhaya nityam grnatas ca sva-cestitam

kalena natidirghena bhagavan visate hrdi

 

                   Those who always seriously listen to Shrimad-Bhagavatam and who apply its teachings will soon realize the Supreme Lord within their heart of hearts. (Bhag. 2.8.4)

 

 The Meaning of the Word Kirtana

 

13.26

nama-lila-gunadinam-uccair-bhasa tu kirtanam

 

          Kirtanam is defined as loudly giving voice to the glories of the Lord, beginning with the names, pastimes, and qualities of Krishna. (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.145)

 

The Material Senses Cannot Appreciate the

Transcendental Nature of Hearing and Chanting About Krishna

 

13.27

nijendriyamanah-kayacestarupam na viddhi tam

nitya-satya-ghana-nandarupa sa hi gunatiga

 

          You should know that bhakti is not the activity of your senses, mind and body. Bhakti is completely transcendental and full of bliss and certainly beyond the modes of nature. (Brhad-bhagavatamrta, Purva-vibhaga 2.3.133)

 

13.28

atah shri krishna-namadi na bhaved grahyam-indriyaih

sevonmukhe hi jihvadau svayam eva sphuratyadah

 

          Therefore, [because the name of Krishna is identical with Himself, and is beyond the senses] the name; form, qualities, associates, and pastimes of Krishna are beyond the senses. When, however, a devotee engages the senses, beginning with the tongue, in the service of the Lord, Krishna reveals Himself to the purified senses of that devotee. (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.234)

 

Kirtana

 

13.29

krte yad dhyayato visnum tretayam yajato makhaih

dvapare paricaryayam kalau tad dhari-kirtanat

 

          What was attained by meditation in Satya-yuga, by sacrifice in Treta-yuga, and by Deity worship in Dvapara-yuga is attained in Kali-yuga by hari-kirtana. (Bhag. 12.3.52)

 

The Glories of Krishna-kirtana

 

13.30

sakrd uccaritam yena harir-ityaksaradvayam

baddhah parikarastena moksaya gamanam prati

 

          One who vibrates the two syllables Ha-ri without offense attains liberation from repeated birth and death. He never again has to walk the path of material bondage. (Padma-Purana, Uttara-khanda 80.161)

 

13.31

dhyayan krte yajan yajnais tretayam dvapare'rcayan

yad-apnoti tad-apnoti kalau saokirtya kesavam

 

          What was realized in Satya-yuga by meditation, in Treta-yuga by sacrifice, and in Dvapara-yuga by worship, may be realized in Kali-yuga by Krishna-kirtana. (Padma-purana, Uttara-khanda 42)

 

Kirtana Describing the Lord's Qualities is the Aim of All Knowledge

 

13.32

idam hi pumsas tapasah srutasya va

svistasya suktasya ca buddhi-dattayoh

avicyuto 'rthah kavibhir nirupito

yad uttamasloka-gunanuvarnanam

         One's advancement of knowledge is furthered by austerities, study of the Vedas, sacrifice, chanting of hymns, and charity. Those who are wise, however, have concluded that knowledge finds its culmination in the transcendental descriptions of the Lord, who is glorified with selected verses. (Bhag. 1.5.22)

 

13.33

srutasya pumsam sucira-sramasya nanv anjasa suribhir idito 'rthah

tat-tad-gunanusravanam mukunda-padaravindam hrdayesu yesam

 

          O sage! Persons who hear from a spiritual master with great labor and for a longtime must hear from the mouths of pure devotees the glorification of the character and activities of pure devotees. Pure devotees always think within their hearts of the lotus feet of the Personality of Godhead, who awards liberation to His devotees. (Bhag. 3.13.4)

 

The Glories of the Qualities of the Supreme Lord

 

13.34

atmaramas ca munayo nirgrantha apy urukrame

kurvanty ahaitukim bhaktim ittham-bhuta-guno harih

 

          All varieties of atmaramas, especially those established on the path of self-realization, though freed from all kinds of material bondage, desire to render unalloyed devotional service to the Personality of Godhead. This means the Lord has transcendental qualities and therefore can attract everyone, including even liberated souls. (Bhag. 1.7.10)

 

Nama-kirtana is the Best

 

13.35

param shrimat padambhoja-sada-sangaty apeksaya

nama-saokirtana-prayam visuddham bhaktimacara

 

          O Gopa Kumara! If you desire to have the eternal association of the lotus feet of the Lord then you should perform pure devotional service which is prominent in chanting of the holy name. (Brhad-bhagavatamrta 2.3.144)

 

 Nama-kirtana is the Only Way in Kali-yuga

 

13.36

harer nama harer nama harer namaiva kevalam

kalau nasty eva nasty eva nasty eva gatir anyatha

 

          The name of Hari, the name of Hari, the name of Hari is absolutely the only way, the only way, the only way in this age of Kali. There is absolutely no other way. (Cc. Adi 17.21)

 

 The Harinama Verse Explained

 

13.37

kali-kale nama-rupe krishna-avatara

nama haite haya sarva-jagat-nistara

dardhya lagi' 'harer nama'-ukti tina-vara

jada loka bujhaite punah 'eva'-kara

'kevala'-sabde punarapi niscaya-karana

jnana-yoga-tapa-karma-adi nivarana

anyatha ye mane, tara nahika nistara

nahi, nahi, nahi-e tina 'eva'-kara

 

          In this age of Kali, the holy name of the Lord, the Hare Krishna maha-mantra, is the incarnation of Krishna. Simply by chanting these names, one associates with the Lord directly. Anyone who does this is certainly delivered. This verse repeats the word eva (certainly) three times for emphasis. It also repeats three times the words harer nama just to make common people understand. The use of the word kevala (only) prohibits all other processes, such as cultivation of knowledge, practice of mystic yoga, and performance of austerities and fruitive activities. (Cc. Adi 17.22-25)

 

Smarana

 

13.38

etavan saokhya-yogabhyam sva-dharma-parinisthaya

janma-labhah parah pumsam ante narayana-smrtih

 

          The highest perfection of human life, achieved either by complete knowledge of matter and spirit, by practice or mystic powers, or by perfect discharge of occupational duty, is to remember the Personality of Godhead at the time of death. (Bhag. 2.1.6)

 

The Results of Remembering Material Subjects

vs. that of Remembering Krishna

 

13.39

visayan dhyayatas cittam visayesu visajjate

mam anusmaratas cittam mayy eva praviliyate

 

          One who meditates on the objects of the senses becomes attached to those things. One who remembers Me, however, becomes absorbed in Me. (Bhag. 11.14.27)

 

The Results of Remembering Krishna

 

13.40

avismrtih krishna-padaravindayoh

ksinoty abhadrani ca sam tanoti

sattvasya suddhim paramatma-bhaktim

jnanam ca vijnana-viraga-yuktam

 

          For one who remembers the lotus feet of Krishna, all inauspiciousness soon disappears, and one's good fortune expands. In other words, one becomes free from all material contamination, one attains liberation from repeated birth and death and one's real spiritual life begins. As one's heart becomes gradually purified, one's devotion for the Lord within the heart awakens, and one realizes the Paramatma. Thus one gradually develops knowledge (jnana), realization (vijnana), and renunciation (vairagya). (Bhag. 12.12.55)

 

Kirtana is Better than Sravana and Smarana

 

13.41

yadyanya bhaktih kalau kartavya tada kirtanakhya bhakti-samyoga-naiva ityuktam. yajnaih saokirtana-prayair yajanti hi sumedhasa iti. tatra ca svatantram eva nama kirtanam-atyanta-prasastam.

 

          Even though in the age of Kali one may perform the above eight branches of bhakti, nevertheless, one must perform kirtana as the principle way of advancing in sadhana-bhakti. The Shrimad Bhagavatam says, yajnaih saokirtana-prayair yajanti hi sumedhasah, "Those who are intelligent in this age of Kali will worship the Lord through the performance of sankirtana". On account of this it is determined from an objective point of view, that of all processes of devotional service, nama-sankirtana is the best. (Krama-Sandarbha commentary to Bhag. 7.5.23-24)

 

Pada-sevana

 

13.42

yat-pada-sevabhirucis tapasvinam

asesa-janmopacitam malam dhiyah

sadyah ksinoty anvaham edhati sati

yatha padangustha-vinihsrta sarit

 

          By the inclination to serve the lotus feet of the Lord, suffering humanity can immediately cleanse the dirt accumulated in their minds during innumerable births. Like the Ganges, which emanates from the lotus feet of the Lord, such a process immediately cleanses the mind, and thus Krishna consciousness gradually increases. (Bhag. 4.21.31)

 

13.43

dhautatma purusah krishna-pada-mulam na muncati

mukta-sarva-pariklesah panthah sva-saranam yatha

 

          A pure devotee of the Lord whose heart has once been cleansed by the process of devotional service never relinquishes the lotus feet of the Lord, for they fully satisfy him, as a traveler is satisfied at home after a troubled journey. (Bhag. 2.8.6)

 

13.44

padasevayam padasabdo bhakyaiva nirdisthah. tatah sevayah

sadaratvam vidhiyate. asya shri murti-darsana-sparsana-parikramanuvrajana-bhagavan-mandira-ganga-purusottama-dvaraka-mathuradi tadiya tirtha-sthana-gamana-dayo'py antar-bhavayed

 

         In this verse, the words, pada-sevanam indicates through bhakti. On account of this, there is the formal or proper fondness of service. Being intensely attached to thinking of the Lord's lotus feet is called pada-sevanam. When one is particularly adherent to the process of pada-sevanam, this gradually includes other processes, such as seeing the form of the Lord, touching the form of the Lord, circumambulating the Deity or the temple of the Lord, visiting such holy places as Jagannatha Puri, Dvaraka, and Mathura to see the Lord's form, and bathing in the Ganges or Yamuna, and serving the devotees is also known as tadiya-upasanam, or worshiping those things in connection with Krishna. This is also considered to be a branch of pada-sevanam. (Krama-Sandarbha commentary on Bhag. 7.5.23-24)

 

Result of Pada-sevana

 

13.45

etam sa asthaya paratma-nistham

adhyasitam purvatamair maharsibhih

aham tarisyami duranta-param

tamo mukundanghri-nisevayaiva

 

          I shall cross over the ocean of material existence, which is extremely difficult to cross by becoming fixed in serving the lotus feet of Mukunda and by taking complete shelter of Him. This is approved by the previous great saints and sages who were fixed in devotion to the Supreme Lord. (Bhag. 11.23.57)

 

Note: Shri Vishnuswami considered accepting sannyasa as paratma-nistham, being fixed in the service of Paramatma.

13.46

prabhu kahe,-sadhu ei bhiksura vacana

mukunda sevana-vrata kaila nirdharana

paratma-nistha-matra vesa-dharana

mukunda-sevaya haya samsara-tarana

sei vesa kaila, ebe vrndavana giya

krishna-nisevana kari nibhrte vasiya

 

          Lord Chaitanya approved the purport of the above verse on account of the determination of the mendicant devotee to engage in the service of Lord Mukunda. He gave His approval of this verse, indicating that it was very good. The real purpose of sannyasa is to dedicate oneself to the service of the lotus feet of Mukunda. By serving Mukunda, one can actually be liberated from the bondage of material existence. (Cc. Madhya 3.7-9)

 

Arcana

 

13.47

yatha taror mula-nisecanena trpyanti tat-skandha-bhujopasakhah

pranopaharac ca yathendriyanam tathaiva sarvarhanam acyutejya

 

          As by pouring water on the root of a tree the leaves and branches are satisfied, and as supplying food to the stomach the entire body is satisfied, simply by worshiping the Supreme Personality of Godhead, all worship is automatically performed and the entire universe is satisfied. (Bhag. 4.31.14)

 

13.48

vidhina devadevesah saokha cakra dharo harih

phalam dadati sulabham salilenapi pujitah

 

          If Lord Hari, the Supreme master of all demigods, who holds a conch and disc is worshiped properly even if by water, He grants

the suitable result. (Shri Krishnamrta-maharnava Madhvacarya)

 

 

13.49

ye tu sampattimanto grhasthastesam tvarcanamarga eva mukhyah tadakrtva phi niskrincanavat kevalasmaranadi-nisthattve vittasathya-pratipattih syat. paradvara sapmadanam vyavaharanisthatvasyalasatvasya va pratipadakam.

tato sraddhamayatvaddhinameva tat. tatha garhastya-dharmasya devatayagarupasya sakhapallavadisekasthaniyasya mulasekarupam tadarcanamityapi tadakarane mahan dosah.

diksitanam ca sarvesam tadakarane narakapatah sruyate. nanu bhagavan-namatmaka eva mantrah, tatra visesena namah sabdadyalaokrtah, shri bhagavata shri mahrsibhis cahita-sakti-visesah, shri bhagavata samamtmasambandhavisesa-pratipadakasca, tatra kevalani tato mantresu namato 'dhikasamarthye labdhe katham diksadyapeksa ucyate, yadyapi svarupato nasti, tathapi prayah dehadi 'sambandhena kadarya-silanam viksiptacittanam jananam tat saokoci-karanaya maharsi-prabhrtibhiratrarcana-marge kvacit kacin-maryada sthapitasti.

         

Shrila Prabhupada paraphrases this passage from Shrila Jiva Gosvami's Krama-Sandarbha: "Especially for grhasthas who have money, the path of Deity worship is strongly recommended. An opulent householder who does not engage his hard-earned money in the service of the Lord is called a miser. One should not engage paid brahmanas to worship the Deity. If one does not personally worship the Deity but engages paid servants to do so he is considered lazy. His worship of the Deity is called artificial and devoid of faith. An opulent householder can collect luxurious paraphenalia for Deity worship, and consequently for householder devotees the worship of the Deity is compulsory. [In our Krishna consciousness movement there are brahmacaris, grhasthas, vanaprasthas, and sannyasis, but the Deity worship in the temple should be performed expecially by the householders. The brahmacaris can go with the sannyasis to preach, and the vanaprasthas should prepare themselves for the next status of renounced life, sannyasa] Grhastha devotees, however, are generally engaged in material activities, and therefore if they do not take to Deity worship, their falling down is positively assured. Deity worship means following the rules and regulations precisely. That will keep one steady in devotional service. Grhasthas must adopt the arcana-viddhi, or Deity worship according to the suitable arrangements and directions given by the spiritual master. Deity worship should be continued along with hearing and chanting. Therefore every mantra is preceded by the word namah. In all the mantras there are specific potencies, of which the grhastha must take advantage. There are many mantras preceded by the word namah, but if one chants the holy name of the Lord, he receives the result of chanting namah many times. By chanting the holy name of the Lord, one can reach the platform of love of Godhead. One might ask, then, what is the necessity of being initiated? The answer is that even though the chanting of the holy name is sufficient to enable one to progress in spiritual life to the standard of love of Godhead, one is nonetheless susceptible to contamination because of having a material body, consequently special stress is given to arcana-viddhi. One should therefore regularly take advantage of both the bhagavata process and the pancaratriki process. (Krama Sandarbha commentary Bhag. 7.5.23)

 

13.50

patram puspam phalam toyam yo me bhaktya prayacchati

tad aham bhakty-upahrtam asnami prayatatmanah

 

          If one offers Me with love and devotion a leaf, a flower, a fruit or some water, I will accept it with similar love and devotion. (Bhagavad-gita 9.26)

 

13.51

ayam svasty-ayanah pantha dvi-jater grha-medhinah

yac chraddhayapta-vittena suklenejyeta purusah

 

          The most auspicious course for householders of the twice-born caste is that they devoutly worship the Deity form of the Supreme Person by sacrifices performed with honestly earned wealth. (Bhag. 10.84.37)

 

Vandana

 

13.52

tat-pada-padma pravanaih kaya-manasa-bhasitaih

pranamo vasudevasya vandanam kathyate budhaih

 

          When those who are devoted to Lord Hari's lotus feet offer respects to Him with their body, mind, or words, this is called vandanam by learned devotees. (Hari-bhakti-kalpa-latika 9.1)

 

13.53

kim vidyaya parama-yoga-pathais ca kintai-

rabhyasato'pi sataso janibhir-duruhaih

vande mukundam iha yan-natimatrakena

karmanyapohya paramam padameti lokah

 

          What need is there to perform the different yoga systems, which are difficult to perfect even in a hundred births? What need is there to struggle to attain transcendental knowledge? I shall offer my respectful obeisances to Lord Krishna, for simply by offering obeisances to Him, one may get free from the bonds of karma, and attain the supreme spiritual world. (Hari-bhakti-kalpa-latika 9.2)

 

 The Glories of Vandana

 

13.54

tat te 'nukampam su-samiksamano

bhunjana evatma-krtam vipakam

hrd-vag-vapurbhir vidadhan namas te

jiveta yo mukti-pade sa daya-bhak

 

         O Lord, one who seeks Your mercy, while tolerating all kinds of adversities due to past karma, who always serves You in devotion with his body, mind, and words, and who goes on offering prayers and obeisances to You from within the core of his heart despite all hardships, liberation is his rightful inheritance. (Bhag. 10.14.8)

 

13.55

naham vande tava caranayor-dvandvam-advandva-hetoh

kumbhipakam gurumapi hare narakam napanetum

ramya rama-mrdutanulata-nandane napi rantum

bhave bhave hrdayabhavane bhavayeyam bhavantam

 

          O my Lord Hari! I don't pray at Your lotus feet to be saved from the duality of existence or to escape this grim hell of boiling tribulations. Nor do I pray to enjoy the soft-skinned beautiful women who reside in the garden of heaven. I pray to You only to develop love for You within my heart of hearts, birth after birth. (Mukunda-mala-stotram 4)

 

Dasyam

 

13.56

dehadhindrayavak ceto-dharma-kamartha-karmanam

bhagavatyarpanam pritya dasyam-ity-abhidhiyate

 

          When the work performed by the body, intelligence, senses, voice, and mind, the pious activities, enjoyment and wealth, are offered with love to the Supreme Personality of Godhead, that is called dasyam, service. (Hari-bhakti-kalpa-latika 10.1)

 

13.57

dasye khalu nimajjanti sarva eva hi bhaktayah

vasudeve jagantiva nabhasiva diso dasa

         

          Just as the universes enter the transcendental body of Lord Vasudeva, and just as the ten directions enter the sky, in the same way, all different forms of bhakti enter into service. (Hari-bhakti-kalpa-latika 10.2)

 

13.58

sravanam kirtanam dhyana-padasevanamarcanam

vandanam svarpanam sakhyam sarvam dasye pratisthitam

 

          The devotional processes of hearing about the Lord, glorifying Him, remembering Him, serving His lotus feet, worshiping Him, offering obeisances to Him, surrendering everything to Him, and befriending Him, all rest on service to Him. (Hari-bhakti-kalpa-latika 10.3)

 

The Different Branches of Dasya

 

13.59

adarah paricaryayam sarvangair abhivandanam

mad-bhakta-pujabhyadhika sarva-bhutesu man-matih

 

          My devotees take great care and respect in rendering Me service, offering obeisances with all their bodily limbs, and above all worshiping My devotees. They see all living beings as related to Me. (Bhag. 11.19.21)

 

13.60

mad-arthesv anga-cesta ca vacasa mad-guneranam

mayy arpanam ca manasah sarva-kama-vivarjanam

 

          For Me they engage the entire energy of their bodies. They use their words to describe My qualities; they offer their minds to Me; and they reject all material desires. Thus are My devotees characterized. (Bhag. 11.19.22)

 

The Prayer of the Servant of the Lord

 

13.61

kamadinam kati na katidha palita durnidesas

tesam jata mayi na karuna na trapa nopasantih

utsrjyaitan atha yadu-pate sampratam labdha-buddhis

tvam ayatah saranam abhayam mam niyuoksvatma-dasye

 

          O my Lord, there is no limit to the unwanted orders of lusty desires. Although I have rendered them so much service, they have not shown any mercy upon me. I have not been ashamed to serve them, nor have I even desired to give them up. O my Lord, O head of the Yadu dynasty, recently, however, my intelligence has been awakened and now I am giving them up. Due to transcendental intelligence, I now refuse to follow the unwanted orders of these desires. Now I come to You to surrender myself at Your fearless lotus feet. Kindly engage me in Your personal service and save me. (Cc. Madhya 22.16)

 

The Definition of Sakhya

 

13.62

ati-visvasta cittasya vasudeve sukhambudhau

sauharddena para pritih sakhyam ity-abhidhiyate

 

          A very faithful devotee's love for Lord Vasudeva, who is an ocean of bliss, in the mood of friendship is called sakhyam, friendship. (Hari-bhakti-kalpa-latika 11.1)

 

 Two Divisions of Sakhya: Based on Faith

 and Based on Friendly Affection

 

13.63

visvaso mitravrttis ca sakhyam dvividham-iritiam

 

          The wise have determined that sakhya, friendship, has two divisions: sakhyam that is a generic sense of friendship based on faith [that "God is my friend" in sadhana-vaidhi-bhakti] and a highly refined and developed sakhyam based on the temperament of friendly feelings [as in the case of the cowherd boys in Vrndavana. (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.188)

 

Generic Sakhyam, Based on Faith

 

13.64

evam manah karma-vasam prayuokte

avidyayatmany upadhiyamane

pritir na yavan mayi vasudeve

na mucyate deha-yogena tavat

 

          When the living entity is covered by the mode of ignorance, he does not understand the individual living being and the supreme living being. His mind is immersed in fruitive activity. Until he is "friendly" or affectionate towards Lord Vasudeva, he is certainly not delivered from having to accept a material body again and again. (Bhag. 5.5.6)

 

Sakhyam Based on Intimate Feelings of Friendship

 

          13.65

aho bhagyam aho bhagyam nanda-gopa-vrajaukasam

yan-mitram paramanandam purnam brahma sanatanam

 

          What good fortune was Nanda Maharaja's! What good fortune was bestowed upon the gopas, and all the other residents of Vraja! Their good fortune is beyond limits, because the eternally blissful Personality of Godhead is their friend. (Bhag. 10.14.32)

 

The Definition of Atma-nivedanam

 

13.66

krishnayarpita-dehasya nirmamasyap;mhaokrteh

manasas tat svarupatvam smrtam-atma-nivedanam

 

          Free from false ego and a false sense of proprietorship, a pure devotee surrenders his body to the Lord. The natural inclination of such a devotee's mind is called atma-nivedanam surrendering everything. (Hari-bhakti-kalpa-latika 12.1)

 

13.67

vapuradisu yo'pi ko'pi va gunato'mani yatha-tatha-vidhah

tadaham tava pada-padmayo-rahamadyaiva maya samarpitah

 

          Whatever might be my situation with regard to the body and worldly conditions; whatever might be the type of character I am endowed with I dedicate here and now my entire self to You. (Stotra-ratnam 49)

 

Saranagati

 

13.68

devarsi-bhutapta-nrnam pitrnam

na kiokaro nayam rni ca rajan

sarvatmana yah saranam saranyam

gato mukundam parihrtya kartam

 

          O King, one who has given up all material desires and has taken full shelter of the lotus feet of Mukunda, who offers shelter to all, is not indebted to the demigods, great sages, ordinary living beings, relatives, friends, mankind, or even one's forefathers who have passed away. Since all such classes of living beings are part and parcel of the Supreme Lord, one who has surrendered to the Lord's service has no need to serve such persons separately. (Bhag. 11.5.41)

 

13.69

sarva-dharman parityajya mam ekam saranam vraja

aham tvam sarva-papebhyo moksayisyami ma sucah

 

          Abandon all varieties of religion and surrender unto Me. I shall protect you from all sinful reactions. Do not fear. (Bhagavad-gita 18.66)

 

Duties and Religious Principles (Dharma) Favorable to Bhakti

 

13.70

sarvato manaso 'sangam adau sangam ca sadhusu

dayam maitrim prasrayam ca bhutesv addha yathocitam

 

          A sincere disciple should shun all material conceptions and associate with sadhus, by showing kindness to subordinates, friendship to peers, and reverence to superior devotees. (Bhag. 11.3.23)

 

13.71

saucam tapas titiksam ca maunam svadhyayam arjavam

brahmacaryam ahimsam ca samatvam dvandva-samjnayoh

          A sincere disciple should shun all material conceptions by remaining clean, austere, tolerant, quiet, studious, simple, celibate, non-violent, and unbewildered by duality. (Bhag. 11.3.24)

 

13.72

sarvatratmesvaranviksam kaivalyam aniketatam

vivikta-cira-vasanam santosam yena kenacit

 

          One should realize that souls are all-pervading and that the Lord is the Supreme controller of the universe. In this way, he should live in solitude, free from attachment to wife, family, home, and society. He should wear ragged cloth or tree bark and remain contented with whatever he gets without endeavor. (Bhag. 11.3.25)

 

13.73

sraddham bhagavate sastre 'nindam anyatra capi hi

mano-vak-karma-dandam ca satyam sama-damav api

 

          He should have firm faith in scriptures that glorify the Lord, but should not blaspheme other scriptures. He should control his mind, words, and deeds. He should always remain truthful and keep his senses controlled. (Bhag. 11.3.26)

 

13.74

sravanam kirtanam dhyanam harer adbhuta-karmanah

janma-karma-gunanam ca tad-arthe 'khila-cestitam

 

          One should listen to, glorify, and meditate upon the wonderful births, pastimes, and qualities of the Supreme Personality of Godhead, Shri Hari. One should also dedicate all his acts for the pleasure of the Lord. (Bhag. 11.3.27)

 

13.75

istam dattam tapo japtam vrttam yac catmanah priyam

daran sutan grhan pranan yat parasmai nivedanam

 

          One should perform sacrifice, charity, and penance only for the pleasure of the Lord. One should also chant mantras and hymns in praise of the Lord. All one's religious duties should be done for Him. One also should offer to the Lord whatever gives one pleasure. (Bhag. 11.3.28)

 

13.76

utsahan-niscayad dhairyat tat-tat-karma-pravartanat

sanga-tyagat sato vrtteh sadbhir-bhaktih prasidhyati

 

          Enthusiasm, determination, patience, acting according to the principles of devotional service, giving up the association of non-devotees and following in the footsteps of the previous acaryas these six things are favorable to the cultivation of devotional service. (Upadesamrta 3)

 

Detachment is Favorable for Bhakti

 

13.77

jata-sraddho mat-kathasu nirvinnah sarva-karmasu

veda duhkhatmakan kaman parityage 'py anisvarah

 

          Sometimes a devotee has awakened faith in hearing about Me, but even though he is disgusted with karmic life and knows the miseries that sensual pleasures bring, he is unable to give up his attachment to sense gratification. (Bhag. 11.20.27)

 

13.78

tato bhajeta mam pritah sraddhalur drdha-niscayah

jusamanas ca tan kaman duhkhodarkams ca garhayan

 

          Such a devotee should worship Me with affection, faith, determination and conviction, even while engaging in sense gratification, knowing that such sense gratification leads to misery, and all the while hating his attachments to material pleasures. In this way, sincerely lamenting his attachments to material pleasures, he should go on worshiping Me with affection and conviction. Gradually his material attachments will disappear. (Bhag. 11.20.28)

 

13.79

proktena bhakti-yogena bhajato masakrn muneh

kama hrdayya nasyanti sarve mayi hrdi sthite

 

          In this way, an intelligent person will constantly worship Me in bhakti-yoga and will find that gradually all the material desires in his heart disappear, as I become firmly situated in his heart. (Bhag. 11.20.29)

 

13.80

anasaktasya visayan yatharham-upayunjatah

nirbandhah krishna-sambandhe yuktam vairagyamucyate

 

          That renunciation in which there is no attachment for the objects of the senses, but in which everything is seen in relationship to Krishna and all things are engagcd in His service is called yukta-vairagya, or practical renunciation. (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.125)

 

13.81

visaya vinivartante niraharasya dehinah

rasa-varjam raso 'py asya param drstva nivartate

          The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remain, but ceasing such engagements by experiencing a higher taste, he is fixed in consciousness. (Bhagavad-gita 2.59)

 

Grhastha Conduct is Favorable for Bhakti

 

13.82

laukiki vaidiki vapi yakriya kriyate mune

hari-sevanukulaiva sa karya bhaktim-icchata

 

          O sage, one who aspires for devotional service should perform all activities, whether Vedic or mundane, in a way that is favorable for the service of Lord Hari. (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.200, from Narada-Pancaratra)

 

Fasting on Ekadashi is Favorable for Bhakti

 

13.83

tulasya-svathadhatryadi-pujanam dhamanisthata

arunodaya-viddhastu samtyajyo harivasarah

janmastamyadikam suryoda-yaviddham parityajet

 

          One should worship Tulasi, the banyan and amala trees, and everything else that is in relation to the Lord. One should be faithful to the Lord's abode. One should fast on Ekadashi and Janmastami, but should avoid fasting on mixed Ekadashi, such as when part of the Ekadashi falls on the tenth day of the moon. One should also avoid practicing mixed Janmastami, such as when it partly falls on the seventh day of the moon. (Prameya-ratnavali 8.9)

 

13.84

bahu-vakya-virodhena sandeho jayate yada

uposya dvadasi tatra trayodasyantu paranam

 

          When there is a doubt about the correct fasting day for Edadasi or vrata due to many opposing scriptural statements, one should fast on dvadasi and break the fast on trayodasi. (Hari-bhakti-vilasa 12.279, from Naradiya Purana)

 

 What Destroys Bhakti

 

13.85

atyaharah prayasas ca prajalpo niyamagrahah

jana-sangas ca laulyam ca sadbhir bhaktir vinasyati

 

          Over-eating or over-collecting, over endeavoring for mundane things, useless idle talk, neglecting scriptural rules or only formally following them, mundane association, and greed these six things destroy devotion to Krishna. (Upadesamrta 4)

 

The Dust and Water From a Devotee's Feet, and His Remnants

 all Have the Power to Bestow Prema

 

13.86

krsnera ucchista haya 'maha-prasada' nama

'bhakta-sesa' haile 'maha-maha-prasadakhyana'

 bhakta-pada-dhuli ara bhakta-pada-jala

 bhakta-bhukta-avasesa, tina maha-bala

 ei tina-seva haite krishna-prema haya

 punah punah sarva-sastre phukariya kaya

 tate bara bara kahi, suna bhakta-gana

 visvasa kariya kara e-tina sevana

 

          The remnants of food offered to Krishna is called maha-prasada. After this maha-prasada is taken by a devotee, the remnants are mahamaha-prasada. The dust of the feet of a devotee, the water that has washed the feet of a devotee, and the remnants of food left by a devotee are very powerful. By service to these three, one attains the supreme goal of ecstatic love for Krishna. In all the revealed scriptures this is declared again and again. Therefore, my dear devotees, please hear from me, for I insist again and again; please keep faith in these three and serve to them without hesitation. (Cc. Antya 16.59-62)

 

The Glories of Maha-prasada

 

13.87

naivedyam jagadisasya annapanadikan ca yat

bhaksyabhaksa-vicaras ca nasti tad-bhaksane dvijah

 

          O brahmanas, those foodstuffs and beverages that are offered to Krishna for His pleasure are transcendental and one should never try to distinguish them as eatables and non-eatables. (Hari-bhakti-vilasa 9.403)

 

13.88 and 89

brahmavan-nirvikaram hi yatha visnus tathaiva tat

vikaram ye prakurvanti bhaksane tad dvijatayah

kustha-vyadhi-samayuktah putradara-vivarjitah

nirayam yanti te vipra yasman-navartate punah

 

          O brahmanas, the offerings to Shri Hari are transcendental, incorruptible, and nondifferent from Vishnu. Those who have a perverted mentality, and who thinks them to be material will develop leprosy, be devoid of children, wife, and family, and go to the deepest darkest regions of hell from which he will never return. (Hari-bhakti-vilasa 9.404,405)

 

13.90

kukkurasya mukhad bhrastam tad annam patate yadi

brahmanena 'pi bhoktavyam itaresam tu ka katha

 

          Maha-prasada destroys all sins. Even if it has been touched by the lips of a dog or has fallen on the ground, it will still be relished by brahmanas. Then what to speak if it is touched by others. (Skanda Purana, Puri Mahatmya 2.2.38.17)

 

13.91

asucir-vapyanacaro manasa-papam-acaran

prapti matrena bhoktavyam natra karya vicarana

 

          Even if one is in unclean state of body or mind, engaged in irreligious acts, he should eat maha-prasada whenever it is available to him. There is no need to deliberate on this. (Skanda Purana, Puri Mahatmya 2.5.3.14)

 

Attachment to Wife and Home is Antagonistic

 to Developing Bhakti

 

13.92

matir na krsne paratah svato va mitho 'bhipadyeta grha-vratanam

adanta-gobhir visatam tamisram punah punas carvita-carvananam

 

          Because of their uncontrolled senses, persons addicted to materialistic life progress toward hellish conditions and repeatedly chew the chewed. Their inclinations toward Krishna are never aroused, either by the instruction of others, by their own efforts or by a combination of both. (Bhag 7.5.30)

 

13.93

na te viduh svartha-gatim hi visnum

durasaya ye bahir-artha-maninah

andha yathandhair upaniyamanas

te 'pisa-tantryam uru-damni baddhah

 

          Persons entrapped by the consciousness of enjoying material life, and who have therefore accepted as their leader or guru a similar blind man attached to external sense objects, cannot understand that the goal of life is to return home, back to Godhead and engage in the service of Lord Vishnu. As blind men guided by another blind man miss the right path and fall into a ditch, materially attached men led by another materially attached man are bound by the ropes of fruitive labor, which are very strong. They continue again and again in materialistic life, suffering the threefold miseries. (Bhag 7.5.31)

 

Things Unfavorable to Devotional Service

 

13.94

arcye visnau siladhir-gurusu naramatir vaisnave jati-buddhir-

visnor-va vaishnavanam kalimala-mathane pada-tirthe'mbu-buddhih

shri-visnor-namni mantre sakala-kalusahe sabda-samanya-buddhir-

visnau sarvesvarese tad-itara-samadhir-yasya va naraki sah

 

          Whoever considers the Deity of the Supreme Lord to be dead matter made out of wood, stone or metal, or the spiritual master, who is an eternal associate of the Supreme Lord, to be an ordinary man, who is prone to die, or the Vaishnava to be coming from some caste, or the water that washes the feet of the pure devotee or the Supreme Personality of Godhead to be ordinary water, although such water has the potency to destroy all the evils of the age of Kali, or considers the holy name of the Supreme Lord or mantras dedicated to Him, which are able to destroy all sin to be ordinary sounds , or thinks the Supreme Lord of all, Lord Vishnu, to be on the same level as demigods, has a hellish mentality. Whoever thinks in this way is certainly a resident of hell. (Padma Purana)

 

Bad Association Destroys Bhakti

 

13.95

tato duhsangam utsrjya satsu sajjeta buddhiman

santa evasya chindanti mano-vyasangam uktibhih

 

          Therefore an intelligent person should dissociate himself from evil company and associate with saintly persons, for the wise and pious saints sever one's deep attachment to material existence and one gets liberation by their teachings. (Bhag. 11.26.26)

 

13.96

sadhu-sanga, krishna-krpa, bhaktira svabhava

e tine saba chadaya, kare krsne 'bhava'

 

          Association with a devotee, the mercy of Krishna, and the nature of devotional service all help one to give up undesirable association and gradually attain elevation to the platform of love of Godhead. (Cc. Madhya 24.104)

 

13.97

'duhsanga' kahiye-'kaitava', 'atma-vancana'

krishna, krishna-bhakti vinu anya kamana

 

          Cheating oneself and cheating others is called kaitava. The association of cheaters is called duhsanga, bad association. Those who desire things other than Krishna's service are also called duhsanga, bad association. (Cc. Madhya 24.99)

 

13.98

niskincanasya bhagavad-bhajanon-mukhasya

param param jigamisor-bhava-sagarasya

sandarsanam visayinam-atha yositams ca

ha hanta hanta vis-bhaksanato 'py asadhu

 

          For a person seriously desiring to cross the material ocean and engage in the transcendental loving service of the Lord without material motives, seeing a materialist engaged in sense gratification and seeing a woman who is similarly interested in more abominable than drinking poison willingly. (Chaitanya-candrodaya-nataka 8.23)

 

13.99

asat-sanga- tyaga,-ei vaishnava-acara

stri-sangi'-eka asadhu, 'krishnabhakta' ara

 

          The essential behavior of a Vaishnava is that he gives up unholy association. In other words, he avoids the company of non-devotees and men who are addicted to women and devotes himself to Krishna. (Cc. Madhya 22.87)

 

Prohibitions and Strictures Regarding Behavior that Destroys Bhakti

(1) Renouncing Bad Association

 

13.100

varam hutavahajala-panjarantar-vyavasthitih

na sauri-cinta-vimukha-jana-samvasa-vaisasam

 

          It is better to live in a cage of fire than to invite ruin by living with those who are averse to thinking about Shri Krishna. (Katyayana Samhita)

 

(2) Avoid Attachment to Accepting

 Too Many Disciples and Over Endeavoring

 

13.101

na sisyan anubadhnita granthan naivabhyased bahun

na vyakhyam upayunjita narambhan arabhet kvacit

 

          A sannyasi must not present allurements of material benefit to attract many disciples. He should not initiate unqualified disciples in order to expand the number of his followers for prestige and material gain. He should not unnecessarily read many books, nor should he lecture on scriptures such as the Shrimad Bhagavatam as a way of making his livelihood. He must not attempt to increase material opulence unnecessarily. He must renounce endeavors for things which are beyond his means and which cannot be attained even at the expense of great time and energy (Maharambha). (Bhag. 7.13.8)

 

(3) Remaining Undisturbed by Material Misfortunes

 

13.102

alabhdeva vinashe va bhaksyacchadana-sadhane

aviklavamatir-bhutva harim eva dhiya smaret

          If one fails to get the necessities of life, or if one loses everything, one's recourse is to always mediate within oneself upon the Lord, with an undisturbed mind. (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.114)

 

(4) Avoiding Lamentation

 

13.103

soka-maryadibhir-bhavair-akrantam yasya manasam

katham tatra mukundasya sphurti-sambhavana bhavet

 

          How can Lord Shri Krishna appear in the heart of a person who is governed by emotions like sorrow and anger? (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.115)

 

(5) Prohibitions on Worshiping Other Gods

 

13.104

harir eva sadaradhyah sarva-devesvaresvarah

itare brahma-rudradya navajneyah kadacana

 

          One should always worship Lord Hari, who is the Supreme Controller of all gods, but one should not show contempt for the demigods like Brahma, Rudra, and others. (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.116)

 

(6) One Should Avoid Giving Pain to Other Living Beings

 

13.105

piteva putram karuno nodvejayati yo janam

visuddhasya hrsikesas-turnam tasya prasidati

 

          Just as an affectionate father never gives any cause for fear and pain in his dealings with his children, so Lord Hrsikesa, is very quickly pleased with those pure-minded souls who are compassionate to all creatures and who avoid being a source of pain and harassment, fear and anxieties to them. (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.117)

Bhakti is Superior to False Renunciation

 

13.106

prapancikataya buddhya hari-sambandhi-vastunah

mumuksabhih parityago vairagyam phalgu kathyate

 

          That renunciation which is practiced by those desirous of impersonal liberation and which rejects things in connection with Lord Hari, thinking them to be material, is called phalgu-vairagya, external or false renunciation. (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.126)

 

Things Opposed to Bhakti Reside in Five Places

 

 13.107

abhyarthitas tada tasmai sthanani kalaye dadau

dyutam panam striyah suna yatradharmas catur-vidhah

 

          Maharaja Pariksita, having thus been petitioned by Kali, sin personified, gave him permission to reside wherever gambling, drinking, prostitution, and animal slaughter are performed. (Bhag. 1.17.38)

 

13.108

punas ca yacamanaya jata-rupam adat prabhuh

tato 'nrtam madam kamam rajo vairam ca pancamam

 

          The personality of Kali asked for something more, and because of his begging, the King gave him permission to live where there is gold, because, wherever there is gold there is also falsity, intoxication, lust, envy, and enmity. (Bhag. 1.17.39)

 

13.109

amuni panca sthanani hy adharma-prabhavah kalih

auttareyena dattani nyavasat tan-nidesa-krt

 

          Thus the personality of Kali, by the directions of Maharaja Pariksita, the son of Uttara, was allowed to live in those five places. (Bhag. 1.17.40)

 

13.110

athaitani na seveta bubhusuh purusah kvacit

visesato dharma-silo raja loka-patir guruh

          Therefore, whoever desires progressive well-being, especially kings, religionists, public leaders, brahmanas, and sannyasis, should never come in contact with the four above-mentioned irreligious principles (Bhag. 1.17.41)

 

The Different Kinds of Bad Association that Destroys Bhakti

 

13.111

aula, baula, karttabhaja, neda, daravesa, sani

sahajiya, sakhibheki, smarta, jata-gosani

ativadi, cudadhari, Gauranga-nagari

tato kahe, ei terara sanga nahi kari

 

          The names of sahajiya sampradayas are as follows: aula, (a mendicant sect following a very easy course of worship) baula ( a sect of mendicants who wander about singing sweet melodies about the pastimes of Radha and Krishna while engaging in abominable practices), karttabhaja ( a sect of "followers" of Shri Gauranga in Bengal), neda (Literally: "shaven-headed." Used to sarcastically refer to devotees whose greatest religious principle is their shaven heads. The word also means bald or barren and connotes someone who represents himself as a devotee while his so-called religious life is barren of genuine realization.)

          Daravesa (A Muslim mendicant. This word has also been used by Shrila Prabhupada to mean "hippie."), sani (literally means "religious instructor"), sahajiya (literally means "easy-ist." indicates one who takes the pastimes of Radha and Krishna cheaply.), sakhibheki (One who imagines himself a gopi, and adopts the dress of a woman), smarta, (formalistic and materialistic brahmanas), jata-gosani (caste gosvamis), ativadi (proud devotees), cudadhari (Those whose only religious principle consists in shaving the head and maintaining a tuft of hair, marking themselves as Vaishnavas), and gauranga-nagari (Those who consider that it is the position of Shri Chaitanya to be the enjoyer of women, when in fact as a sannyasi in His acarya-lila Shri Chaitanya avoided all association with women). One should avoid associating with these different classes of imitation devotees.

 

Association With Women Destroys Bhakti

 

13.112

matra svasra duhitra va naviviktasano bhavet

balavan indriya-gramo vidvamsam api karsati

 

          One should not sit on the same seat even with one's own mother, sister, or daughter, for the senses are so strong that even though one is very advanced in knowledge, he may be attracted by sex. (Bhag. 9.19.17)

 

Remembrance of Sex Pleasure Condemned

 

13.113

yadavadhi mama cetah krishna-padaravinde

nava-nava-rasa-dhamanudyatam rantum asit

tadavadhi bata nari-sangame smaryamane

bhavati mukha-vikarah susthu nisthivanam ca

          Since I have been engaged in the transcendental loving service of Krishna, realizing ever-new pleasure in Him, whenever I think of sex pleasure, my lips curl with distaste and I spit at the thought. (Bhakti-rasamrta-sindhu, Daksina-vibhaga, 5.72 quoted from Yamunacarya)

 

The Power of a Woman to Attract the Mind

 

13.114

durvara indriya kare visaya-grahana

daravi prakrti hare munerapi mana

 

          So strongly do the senses adhere to the objects of their enjoyment that indeed a wooden statue of a woman (daru-prakrti) attracts the mind of even a great saintly person. (Cc. Antya 2.118)

 

One Should Completely Give Up all Association With Women

 

13.115

satyam saucam daya maunam

buddhih shrir hrir yasah ksama

samo damo bhagas ceti

yat-sangad yati saoksayam

 

          [One who takes the path of unrighteousness, gets corrupted by bad association and becomes involved in the pursuit of sex and the pleasures of the tongue.] He becomes devoid of truthfulness, cleanliness, mercy, gravity, spiritual intelligence, shyness, austerity, fame, forgiveness, control of the mind, control of the senses, fortune and all such opportunities. (Bhag. 3.31.33)

 

13.116

tesv asantesu mudhesu

khanditatmasv asadhusu

sangam na kuryac chocyesu

yosit-krida-mrgesu ca

 

          One should not associate with a coarse fool who is bereft of the knowledge of self-realization and who is no more than a dancing dog in the hands of a woman. (Bhag. 3.31.34)

 

Grhamedhi-dharma Condemned

 

13.117

yan maithunadi-grhamedhi-sukham hi tuccham

kanduyanena karayor iva duhkha-duhkham

trpyanti neha krpana bahu-duhkha-bhajah

kandutivan manasijam visaheta dhirah

 

          Sex is compared to the rubbing of two hands to relieve an itch. Grhamedhis, so called grhasthas, who have no spiritual knowledge, think this itching is the greatest platform of happiness. Actually it is the source of distress. The krpanas, the fools who are just the opposite of brahmanas, are not satisfied by repeated sense enjoyment. Those who are dhira, however, who are sober and who tolerate this itching, are not subjected to the suffering of fools and rascals. (Bhag. 7.9.45)

 

Tamasic and Rajasic Foods are Antagonistic to Bhakti

 

13.118

katv-amla-lavanaty-usna-tiksna-ruksa-vidahinah

ahara rajasasyesta duhkha-sokamaya-pradah

 

          Foods that are too bitter, too sour, salty, hot, pungent, dry, and burning are dear to those in the mode of passion. Such foods cause distress, misery, and disease. (Bhagavad-gita 17.9)

 

13.119

yata-yamam gata-rasam puti paryusitam ca yat

ucchistam api camedhyam bhojanam tamasa-priyam

 

          Foods prepared more than three hours before being eaten, food that is tasteless, decomposed, and putrid, and food consisting of remnants and untouchable things is dear to those in the mode of darkness. (Bhagavad-gita 17.10)

 

Meat-eating Destroys Bhakti

 

13.120

ye tv anevam-vido 'santah stabdhah sad-abhimaninah

pasun druhyanti visrabdhah pretya khadanti te ca tan

 

          Those wicked persons who do not know the real nature of dharma, who are proud and stubborn, who consider themselves righteous and who mercilessly slaughter animals will, in their next life, be eaten by the very beasts they kill. (Bhag. 11.5.14)

13.121

yo yasya mamsam-asnati sa tan mamsada ucyate

matsyadah sarva-mamsadas-tasman-mat-syan vivarjayet

 

          Whoever eats the meat of someone, he is called the eater of the meat of that entity. But a fish eater is considered as eater of all meats. Therefore one should not eat fish. (Manu-samhita 5.15)

The Senses are Like Wives, and the Tongue is the Most Powerful

 

13.122

jihvaikato 'cyuta vikarsati mavitrpta

sisno 'nyatas tvag-udaram sravanam kutascit

ghrano 'nyatas capala-drk kva ca karma-saktir

bahvyah sapatnya iva geha-patim lunanti

 

          My dear Lord, O infallible one, my position is like that of a person who has many wives, all trying to attract him in their own way. For example, the tongue is attracted to palatable dishes, the genitals to sex with an attractive woman, and the sense of touch to contract with soft things. The belly, although full, still wants to eat more, and the ear, not attempting to hear about You, is generally attracted to mundane songs and music. The sense of smell is attracted by sweet fragrances, the eyes are attracted by beautiful forms, and the active senses are attracted elsewhere. In this way, I am certainly embarrassed. (Bhag. 7.9.40)

 

13.123

tavaj jitendriyo na syad vijitanyendriyah puman

na jayed rasanam yavaj jitam sarvam jite rase

 

          Even if a person has conquered every sense other than the tongue, he cannot be said to have subjugated his senses until he has conquered the tongue and the sense of taste. The sense of taste is the strongest sense; it is the most difficult to control, especially when it becomes more acute as a result of hunger. (Bhag. 11.8.21)

 

13.124

 jihvara lalase yei iti-uti dhaya

 sisnodara-parayana krishna nahi paya

 

          One who is subservient to the demands of the tongue and who thus runs here and there devoted to the genitals and the belly, cannot attain Krishna. (Cc. Antya 6.227)

 

Misconceptions to be Avoided in Sadhana-bhakti

 

13.125

yadi vaishnava-aparadha uthe hati mata

upade va chinde, tara sukhi' yaya pata

tate mali yatna kari' kare avarana

aparadha-hastira yaiche na haya udgama

kintu yadi latara sange uthe 'upasakha'

bhukti-mukti-vancha, yata asankhya tara lekha

'nisiddhacara', 'kutinati', 'jiva-himsana'

'labha', 'puja', 'pratisthadi' yata upasakha-gana

seka-jala pana upasakha badi' yaya

stabdha hana mula-sakha badite na paya

 

          If a devotee commits an offense at the feet of a Vaishnava while cultivating the creeper of devotional service, his offense is compared to a mad elephant that uproots the creeper and breaks it. In this way the leaves of the creeper dry up. The gardener must defend the creeper by fencing it all around so that the powerful elephant of offenses may not enter. Sometimes unwanted creepers, such as the creepers of desires for material enjoyment and liberation from the material world, grow along with the creeper of devotional service. The varieties of such unwanted creepers are unlimited. Some unnecessary creepers growing with the bhakti creeper are the creepers of behavior unacceptable for those trying to attain devotional perfection, diplomatic behavior, animal killing, mundane profiteering, mundane adoration, and mundane importance. All these are unwanted creepers. If one does not distinguish between the bhakti-lata creeper and the other creepers, the sprinkling of water is misused, because the other creepers are nourished while the bhakti-lata creeper is curtailed. (Cc. Madhya 19.156-160)

 

To View Devotees Externally is Antagonistic to Bhakti

 

13.126

ye te kule vaisnavera janma kene naya

tathapi o sarvottama sarva-sastre kaya

ye papistha vaisnavera jati-buddhi kare

janma janma adhama-yonite dubi' mare

 

          All the scriptures agree that a devotee should never be seen in terms of his birth. Birth does not a Vaishnava make. Those sinners who see a devotee in terms of his birth will themselves be born in the wombs of inferior species life after life. (Cb. Madhya 10.100,102)

 

Conceptions of Good and Bad are Antagonistic to Bhakti

 

13.127

'dvaite' bhadrabhadra-jnana, saba-'manodharma'

'ei bhala, ei manda',-ei saba 'bhrama'

 

          In the material world, conceptions of good and bad are all mental concoctions. Therefore, saying, "This is good" and "This is bad" is all a mistake. (Cc. Antya 4.176)

 

Materialistic Persons and their Reading of

Bhagavatam are Condemned

 

13.128

yeba bhattacarya, cakravarti, misra saba

tahara o na janaye grantha-anubhava

sastra padaiya sabe ei karma kare

srotara sahita yama-pase dubi' mare

gita-bhagavata ye ye jane va padaya

bhaktira vyakhyana nahi tahara jihvaya

ei mata visnu-maya-mohita samsara

dekhi' bhakta saba duhkha bhavena apara

kemate e saba jiva paibe uddhara

visaya-sukhete saba majila samsara

balile o keha nahi laya "krishna-nama"

niravadhi vidya-kula karena vyakhyana

 

          The so-called Bhattacaryas, Cakravartis, Misras, and others who make a business out of the scriptures have no realization of the scriptures at all. All their study of scripture is simply fruitive activity. Whoever hears from them will be bound by the ropes of Yamaraja and dragged down to hell at the time of death. Although they study the Bhagavad-gita and Shrimad Bhagavatam, no explanations of bhakti ever issue forth from their lips. Vaishnavas can see no worse misery than the sufferings of these wretched souls who are bewildered by the illusions of maya and who wander within the worlds of repeated birth and death. The Vaishnavas think of how all souls can be delivered from drowning in the ocean of material existence. The devotees tell everyone to chant, but some people simply cannot take the holy name, especially the so-called learned professors, who, being proud of their academic education endlessly boast of their knowledge [but who cannot be saved]. (Cb. Adi 1.39)

 

Fake, Show-bottle, and Professional Bhagavatam Reciters

 

13.129

vedair-vihinas ca pathanti sastram sastrena hinas ca purana-pathah

purana-hinah krsino bhavanti bhrastaste bhagavata bhavanti

 

          Those who are unable to understand the Vedas go on to study the dharma-sastras. Failing to understand the dharma-sastras, they turn to the Puranas. Unable to grasp the real purport of the Puranas, they become farmers. Those who can not do anything else become professional Bhagavatam reciters, although they have no real understanding of the Bhagavatam . (Atri Samhita 375)

 

Attempts at Liberation Beginning With Vows of Silence Austerity, Sastric Study, and so on, Will Not Lead to Bhakti

 

13.130

mauna-vrata-sruta-tapo-'dhyayana-sva-dharma-

vyakhya-raho-japa-samadhaya apavargyah

prayah param purusa te tv ajitendriyanam

varta bhavanty uta na vatra tu dambhikanam

 

          O Supreme Personality of Godhead, there are ten prescribed methods on the path of liberation to remain silent, not to speak to anyone, to observe vows, to amass all kinds of Vedic knowledge, to undergo austerities, to study the Vedas and other Vedic literature, to execute the duties of varnasrama-dharma, to explain the sastras, to stay in a solitary place, to chant mantras silently, and to be absorbed in trance.

          These different methods of liberation are generally only a professional practice and means of livelihood for those who have not conquered the senses. Because such persons are falsely proud, these procedures may not be successful. (Bhag. 7.9.46)

 

Desires of Enjoyment and Liberation Destroy Bhakti

 

13.131

ajnana-tamera nama kahiye 'kaitava'

dharma-artha-kama-moksa-vancha adi saba

tara madhye moksa-vancha kaitava-pradhana

yaha haite krishna-bhakti haya antardhana

krishna-bhaktira badhaka-yata subhasubha karma

seha eka jivera ajnana-tamo-dharma

 

          The darkness of ignorance is called kaitava, the way of cheating, which begins with religiosity, economic development, sense gratification, and liberation. The foremost process of cheating is to desire liberation by merging into the Supreme, for this causes the permanent disappearance of loving service to Krishna. All kinds of activities, both auspicious and inauspicious, that are detrimental to the discharge of transcendental loving service to Lord Shri Krishna are actions of the darkness of ignorance. (Cc. Adi 1.90,92,94)

 

The Senses are Useless if Not Used in Krishna's Service

 

13.132

taravah kim na jivanti bhastrah kim na svasanty uta

na khadanti na mehanti kim grame pasavo 'pare

 

          Do the trees not live? Do the bellows of the blacksmith not breathe? All around us, do the beasts not eat and discharge semen? (Bhag. 2.3.18)

13.133

sva-vid-varahostra-kharaih samstutah purusah pasuh

na yat-karna-pathopeto jatu nama gadagrajah

 

          Men who live like dogs, hogs, camels, and asses praise those men who never listen to the transcendental pastimes of Lord Shri Krishna, the deliverer from all evils. (Bhag. 2.3.19)

 

13.134

bile batorukrama-vikraman ye na srnvatah karna-pute narasya

jihvasati dardurikeva suta na copagayaty urugaya-gathah

 

          One who has not listened to the messages about the prowess and marvelous acts of the Supreme Person and has not sung or chanted loudly the worthy songs about Him is considered to possess earholes like the holes of snakes and a tongue like the tongue of a frog. (Bhag. 2.3.20)

 

13.135

bharah param patta-kirita-justam

apy uttamangam na namen mukundam

savau karau no kurute saparyam

harer lasat-kancana-kaokanau va

 

          The upper portion of the body, though crowned with a silk turban, is only a heavy burden if not bowed down before the Supreme Personality of Godhead, who can award liberation. And the hands, although decorated with glittering bangles, are like those of a dead man if not engaged in the service of Shri Hari. (Bhag. 2.3.21)

13.136

barhayite te nayane naranam

liogani visnor na niriksato ye

padau nrnam tau druma-janma-bhajau

ksetrani nanuvrajato harer yau

 

          Those eyes that do not look at the form of the Supreme Lord are like those printed on the plumes of a peacock, and the legs which do not move to the holy places are like tree trunks. (Bhag. 2.3.22)

 

13.137

jivan chavo bhagavatanghri-renum

na jatu martyo 'bhilabheta yas tu

shri-visnu-padya manujas tulasyah

svasan chavo yas tu na veda gandham

 

          The person who has not received the dust of the feet of the Lord's pure devotee upon his head is certainly a dead body. And, although breathing, the person who has never experienced the aroma of the Tulasi leaves from the lotus feet of the Lord is also a dead body. (Bhag. 2.3.23)

 

Without the Mercy of Gauranga it is Impossible

 to Control the Senses or Practice Bhakti

 

13.138

kalah kalir balina indriya-vairivargah

shri bhakti-marga iha kaotaka-koti-ruddhah

ha ha kva yami vikalah kimaham karomi

chaitanyacandra yadi nadya krpam karosi

 

          Now it is the age of Kali. My enemies, the senses, are very strong. The beautiful path of bhakti is spiked with countless thorns. My spirit is weak. My senses are powerful and agitated. O what shall I do? Where shall I go? O Lord Chaitanya-candra, if you do not grant me Your mercy, what shall I do to save myself? (Chaitanya-candamrta 125)

 

The Six Kinds of Saranagati

 

13.139

anukulyasya saokalpah pratikulyasya varjanam

raksisyatiti visvaso goptrtve varanam tatha

atma-niksepa-karpanye sad-vidha saranagatih

 

          The six divisions of surrender are to accept those things favorable for devotional service, to reject unfavorable things, the conviction that Krishna will give all protection, to accept the Lord as one's guardian or master, full self-surrender, and humility. (Cc. Madhya 22.100, from Vaishnava Tantra)

 

Without Saranagati There Can be no Auspiciousness

 

13.140

tavad bhayam dravina-deha-suhrn-nimittam

sokah sprha paribhavo vipulas ca lobhah

tavan mamety asad-avagraha arti-mulam

yavan na te 'oghrim abhayam pravrnita lokah

 

          O my Lord, the people of the world are embarrassed by material anxieties they are always afraid. They always try to protect wealth, body, and friends. They are filled with lamentation and unlawful desires and paraphernalia; and they avariciously base their undertakings on the perishable conceptions of "my" and "mine". As long as they do not take shelter of Your safe lotus feet, they are full of such anxieties. (Bhag. 3.9.6)

 

13.141

karpanya-dosopahata-svabhavah

prcchami tvam dharma-sammudha-cetah

yac chreyah syan niscitam bruhi tan me

sisyas te 'ham sadhi mam tvam prapannam

 

          Now I am confused about my duty and have lost all composure due to weakness. In that condition I am asking You to tell me clearly what is best for me. Now I am Your disciple and soul surrendered unto You. Please instruct me. (Bhagavad-gita 2.7)

 

13.142

daivi hy esa guna-mayi

mama maya duratyaya

mam eva ye prapadyante

mayam etam taranti te

 

          This divine energy of Mine, consisting of the three modes of nature, is difficult to overcome, but those who have surrendered unto Me can easily cross beyond it. (Bhagavad-gita 7.14)

 

13.143

yesam sa esa bhagavan dayayed anantah

sarvatmanashrita-pado yadi nirvyalikam

te dustaram atitaranti ca deva-mayam

naisam mamaham iti dhih sva-srgala-bhaksye

 

          Anyone who is specifically favored by the Supreme Lord, due to unalloyed surrender to the service of the Lord, can overcome the insurmountable ocean of illusion and can understand the Lord. But those who are attached to the body, which is meant to be eaten by dogs and jackals cannot do so. (Bhag. 2.7.42)

 

13.144

ananyas cintayanto mam ye janah paryupasate

tesam nityabhiyuktanam yoga-ksemam vahamy aham

 

          But those who are always attached to Me, who worship Me with devotion, meditating on My transcendental form to them I carry what they have and preserve what they lack. (Bhagavad-gita 9.22)

 

13.145

krishna-bhakti-sudhapanad deha-daihika-vismrteh

tesam bhautikadehe'pi sac-cid-ananda-rupata

 

          Drinking the nectar of Krishna-bhakti-rasa, the living being forgets the gross and subtle material bodies and becomes absorbed in transcendence. The body of such a devotee, although material, attains the qualities sat, cit, and ananda, or eternity, knowledge, and bliss. (Brhad-bhagavatamrta 2.3.45)

 

13.146

sarana lana kare krsne atma-samarpana

krishna tare kare tat-kale atma-sama

 

          When a devotee fully surrenders to Krishna, offering his very self, at that time Krishna accepts the devotee to be as good as His very self. (That is, the Lord accepts Him as one of his own personal associates.) (Cc. Madhya 22.102)

 

13.147

prabhu kahe,--"vaishnava-deha 'prakrta' kabhu naya

'aprakrta' deha bhaktera 'cid-ananda-maya'

diksa-kale bhakta kare atma-samarpana

sei-kale krishna tare kare atma-sama

sei deha kare tara cid-ananda-maya

aprakrta-dehe taora carana bhajaya

 

          Chaitanya Mahaprabhu said, "The body of a devotee is never material. It is considered transcendental, full of spiritual bliss. At the time of initiation, when a devotee fully surrenders unto the service of the Lord, Krishna accepts him to be as good as Himself. When the devotee's body is thus transformed into spiritual existence, the devotee, in that transcendental body, renders service to the lotus feet of the Lord. (Cc. Antya 4.191-193)

 

13.148

dante nidhaya trnakam padayor-nipatya

krtva ca kakusatam etad aham bravimi

he sadhavah sakalam eva vihaya durad-

gauranga-candra-carane kurutanuragam

 

          Taking a straw in my teeth I fall at your feet hundreds of times and implore you with sweet words, saying, "O noble soul! Please throw out everything you have learned and cultivate attachment to the lotus feet of the moonlike Shri Gauranga. (Chaitanya-candamrta 120)

 

Humility

 

13.149

na prema-gandho 'sti darapi me harau

krandami saubhagya-bharam prakasitum

vamsi-vilasy-anana-lokanam vina

vibharmi yat prana-patangakan vrtha

 

          My dear friends, I have not the slightest tinge of love of Godhead within my heart. When you see me crying in separation, I am only making a false show of devotion. The proof that I have no love for Krishna is the fact that while not seeing His beautiful face as He plays His flute I continue to maintain My fly like existence. (Cc. Madhya 2.45)

 

The Value of Association With a Pure Devotee

 

13.150

ata atyantikam ksemam prcchamo bhavato 'naghah

samsare 'smin ksanardho 'pi sat-sangah sevadhir nrnam

 

          O sinless ones! We therefore inquire from you about that which is supremely auspicious for all living beings, for in this world association with saints even for a half a moment is the most valuable treasure in human society. (Bhag. 11.2.30)

 

13.151

tulayama lavenapi na svargam napunar-bhavam

bhagavat-sangi-sangasya martyanam kim utasisah

 

          Elevation to the heavenly planets and liberation from material existence cannot be compared to even a moment's association with a pure devotee of Krishna. What then can be said of material benedictions, which are for those who are destined to die? (Bhag. 1.18.13)

 

13.152

bhayam dvitiyabhinivesatah syad isad apetasya viparyayo 'smrtih

tan-mayayato budha abhajet tam bhaktyaikayesam guru-devatatma

 

          Fear arises when a living entity misidentifies himself as the material body because of absorption in the external, illusory energy of the Lord. When the living entity thus turns away from the Supreme Lord, he also forgets his own constitutional position as a servant of the Lord. This bewildering, fearful condition is effected by the potency for illusion, called maya. Therefore, an itelligent person should engage unflinchingly in the unalloyed devotional service of the Lord, under the guidance of a bona fide spiritual master, whom he should accept as his worshipable deity and as his very life and soul. (Bhag. 11.2.37)

 

The Srutis Identify the Worship of Devotees and Association

with Saints as the Only Thing Worth Doing

 

13.153

tasmad-atmajnam hyarcayed-bhutikamah

 

          A person wishing to attain divine opulence should worship one who is atmajna, self-realized. That is, he should worship a devotee of Shri Hari, the Supreme Personality of Godhead. (Mundaka Upanisad 3.1.10)

 

Sadhu-sanga is the Only Way

 

13.154

rahuganaitat tapasa na yati na cejyaya nirvapanad grhad va

na cchandasa naiva jalagni-suryair vina mahat-pada-rajo-'bhisekam

 

          My dear King Rahugana, unless one has the opportunity to smear his body with the dust of the lotus feet of great devotees, one cannot realize the Absolute Truth. One cannot realize the Absolute Truth simply by observing celibacy, by worshiping the Deity, by taking sannyasa, by perfectly following the rules of the grhastha asrama, nor can one attain the truth by accepting severe penances and austerities, by studying the Vedas, nor by worshiping the gods of water and sun. Only by bathing in the dust of the lotus feet of a pure devotee is the Absolute Truth revealed. (Bhag. 5.12.12)

 

Those Who Have Few Pious Credits

Cannot Get the Association of Great Souls

 

13.155

durapa hy alpa-tapasah seva vaikuntha-vartmasu

yatropagiyate nityam deva-devo janardanah

 

          Those whose austerity is meager can hardly obtain the service of the pure devotees, who are progressing on the path back to the kingdom of God, Vaikuntha. Pure devotees engage one hundred percent in glorifying the Supreme Lord, who is the Lord of the demigods and the controller of all living entities. (Bhag. 3.7.20)

 

13.156

naisam matis tavad urukramanghrim

sprsaty anarthapagamo yad-arthah

mahiyasam pada-rajo-'bhisekam

niskincananam na vrnita yavat

 

          Unless they smear upon their bodies the dust of the lotus feet of a Vaishnava completely free from material contamination, persons very much inclined toward materialistic life cannot be attached to the lotus feet of the Lord. Only in this way can one be free from material contamination. (Bhag. 7.5.32)

 

A Devotee Has all Good Qualities; a Non-devotee Has None

 

13.157

yasyasti bhaktir bhagavaty akincana

sarvair gunais tatra samasate surah

harav abhaktasya kuto mahad-guna

manorathenasati dhavato bahih

 

          All demigods and their exalted qualities, such as religious knowledge and renunciation, become manifest in the body of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Vasudeva. On the other hand, a person devoid of devotional service and engaged in material activities has no good qualities. Even if he is adept at the practice of mystic yoga, or the honest endeavor of maintaining his family and relatives, he must be driven by his own mental speculations and must engage in serving the Lord's external energy. How can there be any good qualities in such a person? (Bhag. 5.18.12)

 

From Sadhu-sanga Comes Faith, Devotional Attachment, and Prema-bhakti

 

13.158

satam prasangan mama virya-samvido

bhavanti hrt-karna-rasayanah kathah

taj-josanad asv apavarga-vartmani

sraddha ratir bhaktir anukramisyati

 

          In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation. Thereafter he is freed, and his attraction is fixed. Then real devotion and devotional service begin. (Bhag. 3.25.25)

 

With Humility and Hankering for Krishna,

a Devotee Prays as Follows

 

13.159

na dhanam na janam na sundarim kavitam va jagadisa kamaye

mama janmani janmanisvare bhavatad-bhaktir-ahaituki tvayi

 

          O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers, nor do I care for the fame of a poet, or the poetically glorified position of impersonal liberation I only want Your causeless devotional service birth after birth. (Siksastakam 4)

 

Thus ends the Thirteenth Jewel of the Gaudiya Kanthahara, entitled Sadhana-bhakti-tattva.