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NITAAI-Veda.nyf > Compiled and Imp Scriptures > Shikshashtaka with Commentaties > 5. Please pick Me up > Purport by Srila Bhaktisiddhanta Sarasvati


Purport by Shrila Bhaktisiddhanta Sarasvati

Lord Krishna, the son of Maharaja Nanda, is the object of everyone's devotion. Eternal servitorship to Lord Krishna is an integral aspect of the soul's spiritual identity, or svarupa. This same servant of Krishna has become indifferent to his service to Him and so is drowning in the insurmountable, terrible ocean of material existence. In this situation his only hope of survival is to receive the Supreme Lord's mercy. If Lord Krishna, out of His fathomless compassion, accepts the jiva, placing him as a particle of pollen at His lotus feet, then the spirit soul's covered identity and eternal serving proclivity will become manifest. It is not with in the jiva's control or nature to intensify and deepen his desire to serve Krishna's lotus feet; the truth is that by surrendering to the will and mercy of Krishna can he develop a serving mood to the Lord. The term padadhuli (dust from His lotus feet) used here, further substantiates the notion of the jiva's original identity as an infinitesimal part and parcel of Krishna, as stated in the scriptures.


Until the time that the jiva becomes fully situated in his svarupa, or original spiritual identity, residues of anarthas, or unwanted desires, still cling to his heart. In this state the ultimate goal and perfection remain obfuscated with impurities. Attendant upon sambandha-jnana, or (knowledge of the relationships between God, His multifarious energies, and the spirit souls) comes eligibility to chant His holy names and to perform loving devotional service. In this stage of realization the jiva is known as jata-rati, born of rati, or love. The difference between an ajata-rati (not born of rati) and a, jata-rati devotee is in the quality of their chanting. It is therefore unconscionable that anyone deceitfully and prematurely present himself as a jata-rati.


After anartha-nivritti comes nairantarya, or an undeviating steadiness in serving; followed by sveccha-purvika, or voluntary invocation of Krishna's pastimes in meditation and thereby developing spontaneous taste. The next stage is svarasiki, or the spontaneous manifestation of Krishna's unmanifested pastimes without voluntarily desiring it. Only after these three stages, comes the final perfection, that of krishna-prema.