Table of Contents
Chapter 1
The Value of Devotion
Narada-bhakti-sutra
SUTRA 1*
TEXT
athato bhaktim vyakhyasyamah
SYNONYMS
atha--now; atah--therefore;
bhaktim--devotional service; vyakhyasyamah--we shall try to explain.
TRANSLATION
Now, therefore, I will try to explain the process of devotional service.
PURPORT
Devotional service to the Supreme Personality of Godhead is explained in
the Bhagavad-gita, where the Lord says that a self-realized person is always in
the transcendental state known as brahma-bhuta, which is characterized by
joyfulness. When one is self-realized he becomes joyful. In other words, he is
free from the material contamination of lamentation and hankering. As long as
we are in material existence, we lament for the losses in our life and hanker
for that which we do not have. A self-realized person is joyful because he is
free from material lamentation and hankering.
A self-realized person also sees all living entities equally. For him,
there is no distinction between the higher and lower species of life. It is
also stated that a learned man does not distinguish between a wise brahmana and
a dog because he sees the soul within the body, not the external bodily
features. Such a perfected, self-realized person becomes eligible to understand
bhakti, or devotional service to the Lord.
Bhakti is so sublime that only through bhakti can one understand the
constitutional position of the Lord. That is clearly stated in the
Bhagavad-gita (18.55): bhaktya mam abhijanati. "One can understand the
Supreme Lord through devotional service, and by no other process." There
are different processes of understanding the Absolute Truth, but if a person
wants to understand the Supreme Lord as He is, he has to take to the process of
bhakti-yoga. There are other mystic processes, such as karma-yoga, jnana-yoga,
and dhyana-yoga, but it is not possible to understand the Supreme Lord, the
Personality of Godhead, except through His devotional service. This is
confirmed in the Fourth Chapter of the Bhagavad-gita (4.3), where we learn that
Krsna spoke the Bhagavad-gita to Arjuna simply because he was the Lord's
devotee and friend. The Bhagavad-gita teaches the process of bhakti-yoga, and
therefore Lord Krsna explained it to Arjuna because he was a great devotee. As
far as spiritual life is concerned, becoming a devotee of the Lord is the
high-est perfection.
People are generally misled by the spell of the illusory energy of
material nature. There are innumerable living entities within the material
nature, and only some of them are human beings. According to the Vedic
literature, there are 8,400,000 species of life. In the Padma Purana it is said
that there are 900,000 species of life in the water, 2,000,000 species of
plants, 1,100,000 species of insects and reptiles, 1,000,000 species of birds,
3,000,000 species of beasts, and only 400,000 species of human beings. So the
humans are the least numerous species of all.
All living entities can be divided into two divisions: those that can
move and those that are stationary, such as trees. But there are also many
further divisions. Some species fly in the air, some live in the water, and
some live on the ground. Among the living entities who live on the ground, only
400,000 are human species, and out of these 400,000 human species, many are
uncivilized or unclean; they are not up to the standard of proper civilization.
From the historical point of view, the Aryans are the most civilized section of
human beings, and among the Aryans, the Indians are especially highly cultured.
And among the Indians, the brahmanas are the most expert in knowledge of the
Vedas.
The Vedic culture is respected all over the world, and there are people
everywhere eager to understand it. The highest perfectional stage of
understanding Vedic culture is explained in the Bhagavad-gita, in the Fifteenth
Chapter (15.15), where the Lord says that the purpose of all the Vedas is to
understand Him (Lord Krsna). Fortunate are those who are attracted to the Vedic
cultural life.
The Hindus call themselves followers of the Vedas. Some say they follow
the Sama Veda, and some say they follow the Rg Veda. Different people claim to
follow different sections of the Vedas, but in fact for the most part they are
not followers of the Vedas because they do not follow the rules and regulations
of the Vedas. Therefore Lord Caitanya says that since the so-called followers
of the Vedas perform all kinds of sinful activities, the number of actual
followers of the Vedas is very small; and even among this small, exclusive
number, most are addicted to the processes described in the Vedas' karma-kanda
section, by which one can elevate oneself to the perfectional stage of economic
development.
The strict followers of the karma-kanda portions of the Vedas perform
various sacrifices for worship of different demigods in order to achieve
particular material results. Out of many millions of such worshipers, some may
actually engage in the process of understanding the Supreme, the Absolute
Truth. They are called jnanis. Perfection for a jnani lies in attaining the
stage of brahma-bhuta, or self-realization. Only after self-realization is
attained does the stage of understanding devotional service begin. The
conclusion is that one can begin the process of devotional service, or bhakti,
when one is actually self-realized. One who is in the bodily concept of
existence cannot understand the process of devotional service.
It is for this reason that the Narada-bhakti-sutra begins, "Now,
therefore, I shall try to explain the process of devotional service." The
word "therefore" indicates that this process of devotional service is
for the self-realized soul, one who is already liberated. Similarly, the Vedanta-sutra
begins athato brahma-jijnasa. The word brahma-jijnasa refers to inquiry into
the Supreme Absolute Truth, and it is recommended for those who have been
elevated from the lower stage of addiction to the karma-kanda portion of the
Vedas to the position of interest in the jnana-kanda portion. Only when a
person is perfectly situated in the realization that he is not the body but a
spirit soul can he begin the process of bhakti, or devotional service.
SUTRA 2*
TEXT
sa tv asmin parama-prema-rupa
SYNONYMS
sa--it; tu--and; asmin--for Him (the
Supreme Lord); parama--highest; prema--pure love; rupa--having as its form.
TRANSLATION
Devotional service manifests as the most elevated, pure love for God.
PURPORT
As stated before, after attaining the highest stage of self-realization,
one becomes situated in devotional service to the Lord. The perfection of
devotional service is to attain love of God. Love of God involves the Supreme
Personality of Godhead, the devotee, and the process of devotional service.
Self-realization, the brahma-bhuta stage, is the beginning of spiritual life;
it is not the perfectional stage. If a person understands that he is not his
body and that he has nothing to do with this material world, he becomes free
from material entanglement. But that realization is not the perfectional stage.
The perfectional stage begins with activity in the self-realized position, and
that activity is based on the understanding that a living entity is eternally
the subordinate servitor of the Supreme Lord. Otherwise, there is no meaning to
self-realization. If one is puffed up with the idea that he is the Supreme
Brahman, or that he has become one with Narayana, or that he has merged into
the brahmajyoti effulgence, then he has not grasped the perfection of life. As
the Srimad-Bhagavatam (10.2.32) states,
ye 'nye 'ravindaksa vimukta-maninas
tvayy asta-bhavad avisuddha-buddhayah
aruhya krcchrena param padam tatah
patanty adho 'nadrta-yusmad-anghrayah
Persons who are falsely puffed up,
thinking they have become liberated simply by understanding their
constitutional position as Brahman, or spirit soul, are factually still
contaminated. Their intelligence is impure because they have no understanding
of the Personality of Godhead, and ultimately they fall down from their
puffed-up position.
According to the Bhagavatam (1.2.11) there are three levels of
transcendentalists: the self-realized knowers of the impersonal Brahman feature
of the Absolute Truth; the knowers of the Paramatma, the localized aspect of
the Supreme, which is understood by the process of mystic yoga; and the
bhaktas, who are in knowledge of the Supreme Personality of Godhead and engage
in His devotional service. Those who understand simply that the living being is
not matter but spirit soul and who desire to merge into the Supreme Spirit Soul
are in the lowest transcendental position. Above them are the mystic yogis, who
by meditation see within their hearts the four-handed Visnu form of the
Paramatma, or Supersoul. But persons who actually associate with the Supreme
Lord, Krsna, are the highest among all transcendentalists. In the Sixth Chapter
of the Bhagavad-gita (6.47) the Lord confirms this:
yoginam api sarvesam mad-gatenantar-atmana
sraddhavan bhajate yo mam sa me yukta-tamo matah
"And of all yogis, the one with
great faith who always abides in Me, thinks of Me within himself, and renders
transcendental loving service to Me--he is the most intimately united with Me
in yoga and is the highest of all. That is My opinion." This is the
highest perfectional stage, known as prema, or love of God.
In the Bhakti-rasamrta-sindhu (1.4.15-16), Srila Rupa Gosvami, a great
authority in the devotional line, describes the different stages in coming to
the point of love of Godhead:
adau sraddha tatah sadhu-sango 'tha bhajana-kriya
tato 'nartha-nivrttih syat tato nistha rucis tatah
athasaktis tato bhavas tatah premabhyudancati
sadhakanam ayam premnah pradurbhave bhavet kramah
The first requirement is that one should
have sufficient faith that the only process for attaining love of Godhead is
bhakti, devotional service to the Lord. Throughout the Bhagavad-gita Lord Krsna
teaches that one should give up all other processes of self-realization and
fully surrender unto Him. That is faith. One who has full faith in Krsna
(sraddha) and surrenders unto Him is eligible for being raised to the level of
prema, which Lord Caitanya taught as the highest perfectional stage of human
life.
Some persons are addicted to materially motivated religion, while others
are addicted to economic development, sense gratification, or the idea of
salvation from material existence. But prema, love of God, is above all these.
This highest stage of love is above mundane religiosity, above economic
development, above sense gratification, and above even liberation, or
salvation. Thus love of God begins with the firm faith that one who engages in
full devotional service has attained perfection in all these processes.
The next stage in the process of elevation
to love of God is sadhu-sanga, association with persons already in the highest
stage of love of God. One who avoids such association and simply engages in
mental speculation or so-called meditation cannot be raised to the perfectional
platform. But one who associates with pure devotees or an elevated devotional
society goes to the next stage--bhajana-kriya, or acceptance of the regulative
principles of worshiping the Supreme Lord. One who associates with a pure devotee
of the Lord naturally accepts that person as his spiritual master, and when the
neophyte devotee accepts a pure devotee as his spiritual master, the duty of
the spiritual master is to train the neophyte in the principles of regulated
devotional service, or vaidhi-bhakti. At this stage the devotee's service is
based on his capacity to serve the Lord. The expert spiritual master engages
his followers in work that will gradually develop their consciousness of
service to the Lord. Therefore the preliminary stage of understanding prema,
love of God, is to approach a proper pure devotee, accept him as one's
spiritual master, and execute regulated devotional service under his guidance.
The next stage is called anartha-nivrtti, in which all the misgivings of
material life are vanquished. A person gradually reaches this stage by
regularly performing the primary principles of devotional service under the
guidance of the spiritual master. There are many bad habits we acquire in the
association of material contamination, chief of which are illicit sexual
relationships, eating animal food, indulging in intoxication, and gambling. The
first thing the expert spiritual master does when he engages his disciple in
regulated devotional service is to instruct him to abstain from these four
principles of sinful life.
Since God is supremely pure, one cannot rise to the highest perfectional
stage of love of God without being purified. In the Bhagavad-gita (10.12), when
Arjuna accepted Krsna as the Supreme Lord, he said, pavitram paramam bhavan:
"You are the purest of the pure." The Lord is the purest, and thus
anyone who wants to serve the Supreme Lord must also be pure. Unless a person
is pure, he can neither understand what the Personality of Godhead is nor engage
in His service in love, for devotional service, as stated before, begins from
the point of self-realization, when all misgivings of materialistic life are
vanquished.
After following the regulative principles and purifying the material
senses, one attains the stage of nistha, firm faith in the Lord. When a person
has attained this stage, no one can deviate him from the conception of the
Supreme Personality of Godhead. No one can persuade him that God is impersonal,
without a form, or that any form created by imagination can be accepted as God.
Those who espouse these more or less nonsensical conceptions of the Supreme
Lord cannot dissuade him from firm faith in the Supreme Personality of Godhead,
Krsna.
In the Bhagavad-gita Lord Krsna stresses in many verses that He is the
Supreme Personality of Godhead. But despite Lord Krsna's stressing this point,
many so-called scholars and commentators still deny the personal conception of
the Lord. One famous scholar wrote in his commentary on the Bhagavad-gita that one
does not have to surrender to Lord Krsna or even accept Him as the Supreme
Personality of Godhead, but that one should rather surrender to "the
Supreme within Krsna." Such fools do not know what is within and what is
without. They comment on the Bhagavad-gita according to their own whims. Such
persons cannot be elevated to the highest stage of love of Godhead. The may be
scholarly, and they may be elevated in other departments of knowledge, but they
are not even neophytes in the process of attaining the highest stage of
perfection, love of Godhead. Nistha implies that one should accept the words of
Bhagavad-gita, the words of the Supreme Personality of Godhead, as they are,
without any deviation or nonsensical commentary.
If a person is fortunate enough to vanquish all misgivings caused by
material existence and rise up to the stage of nistha, he can then rise to the
stages of ruci (taste) and asakti (attachment for the Lord). Asakti is the
beginning of love of Godhead. By progressing, one then advances to the stage of
relishing a reciprocal exchange with the Lord in ecstasy (bhava). Every living
entity is eternally related to the Supreme Lord, and this relationship may be
in any one of many transcendental humors. At the stage called asakti,
attachment, a person can understand his relationship with the Supreme Lord.
When he understands his position, he begins reciprocating with the Lord. By
constant reciprocation with the Lord, the devotee is elevated to the highest
stage of love of Godhead, prema.
SUTRA 3*
TEXT
amrta-svarupa ca
SYNONYMS
amrta--immortality; svarupa--having as
its essence; ca--and.
TRANSLATION
This pure love for God is eternal.
PURPORT
When a person attains to the perfectional stage of love of Godhead, he
becomes liberated even in his present body and realizes his constitutional
position of immortality. In the Bhagavad-gita (4.9), the Lord says,
janma karma ca me divyam evam yo vetti tattvatah
tyaktva deham punar janma naiti mam eti so 'rjuna
Here the Lord says that any person who
simply understands His transcendental activities and His appearance and
disappearance in this material world becomes liberated, and that after quitting
his present body he at once reaches His abode. Therefore it is to be understood
that one who has attained the stage of love of God has perfect knowledge, and
even if he may fall short of perfect knowledge, he has the preliminary
perfection of life that a living entity can attain.
To conceive of oneself as being one with the Supreme is the greatest
misconception of self-realization, and this misconception prevents one from
rising to the highest stage of love of God. But a person who understands his
subordinate position can attain the highest stage of loving service to the
Lord. Although the Lord and the living entities are qualitatively one, the
living entities are limited, while the Lord is unlimited. This understanding,
called amrta-svarupa, makes one eligible for being eternally situated.
In the Srimad-Bhagavatam (10.87.30) the personified Vedas pray to the
Lord, "O supreme eternal, if the living entities were equal with You and
thus all-pervading and all-powerful like You, there would be no possibility of
their being controlled by Your external energy, maya." Therefore, the
living entities should be accepted as fragmental portions of the Supreme. This
is confirmed in Bhagavad-gita (15.7) when the Lord says, mamaivamso jiva-loke
jiva-bhutah sanatanah: "The living entities are My fragmental portions,
eternally." As fragmental portions, they are qualitatively one with the
Supreme, but they are not unlimited.
One who is convinced that he is eternally a servitor of the Supreme Lord
is called immortal because he has realized his constitutional position of
immortality. Unless one can understand his position as a living entity and an
eternal servitor of the Lord, there is no question of immortality. But one who
accepts these facts becomes immortal. In other words, those who are under the
misconception that the living entity and the Supreme Lord are equal in all
respects, both qualitatively and quantitatively, are mistaken, and they are
still bound to remain in the material world. They cannot rise to the position
of immortality.
Upon attaining love of God, a person immediately becomes immortal and no
longer has to change his material body. But even if a devotee of the Lord has
not yet reached the perfectional stage of love of Godhead, his devotional
service is considered immortal. Any action in the stage of karma or jnana will
be finished with the change of body, but devotional service, even if not executed
perfectly, will continue into the next life, and the living entity will be
allowed to make further progress.
The constitutional position of the living entity as a fragment of the
Supreme Lord is confirmed in the Srimad-Bhagavatam and the Upanisads. The
Svetasvatara Upanisad (5.9) states,
balagra-sata-bhagasya satadha kalpitasya ca
bhago jivah sa vijneyah sa canantyaya kalpate
"If the tip of a hair were divided
into one hundred parts, and if one of those parts were again divided into a
hundred parts, that one ten-thousandth part of the tip of the hair would be the
dimension of the living entity." As already mentioned, this position of
the living entity as a fragment of the Supreme Lord is declared in the
Bhagavad-gita (15.7) to be eternal; it cannot be changed. A person who
understands his constitutional position as a fragment of the Supreme Lord and
engages himself in devotional service with all seriousness at once becomes
immortal.
SUTRA 4*
TEXT
yal labdhva puman siddho bhavaty amrto bhavati trpto bhavati
SYNONYMS
yat--which; labdhva--having gained;
puman--a person; siddhah--perfect; bhavati--becomes; amrtah--immortal; bhavati--becomes;
trptah--peaceful; bhavati--becomes.
TRANSLATION
Upon achieving that stage of transcendental devotional service in pure
love of God, a person becomes perfect, immortal, and peaceful.
PURPORT
The part-and-parcel living entities are entangled in the conditioned
life of material existence. Because of their diverse activities they are
wandering all over the universe, transmigrating from one body to another and
undergoing various miseries. But when a fortunate living entity somehow comes
in contact with a pure devotee of the Lord and engages in devotional service,
he enters upon the path of perfection. If someone engages in devotional service
in all seriousness, the Lord instructs him in two ways--through the pure
devotee and from within--so that he can advance in devotional service. By
cultivating such devotional service, he becomes perfect.
Lord Krsna describes this form of complete perfection in the
Bhagavad-gita (8.15):
mam upetya punar janma
duhkhalayam asasvatam
napnuvanti mahatmanah samsiddhim paramam gatah
"The great souls who engage in My
devotional service attain Me, the Supreme Lord, and do not come back to this
miserable material life, for they have attained the highest perfection."
Both while in the material body and after giving it up, a devotee attains the
highest perfection in service to the Lord. As long as a devotee is in his
material body, his probational activities in devotional service prepare him for
being transferred to the Lord's supreme abode. Only those who are one hundred
percent engaged in devotional service can achieve this perfection.
In material, conditioned life a person always feels the full miseries
caused by the transmigration of the soul from body to body. Before taking
birth, he undergoes the miseries of living in the womb of his mother, and when
he comes out he lives for a certain period and then again has to die and enter
a mother's womb. But one who attains the highest perfection goes back to
Godhead after leaving his present body. Once there, he doesn't have to come
back to this material world and transmigrate from one body to another. That
transfer to the spiritual world is the highest perfection of life. In other words,
the devotee achieves his constitutional position of immortality and thus
becomes completely peaceful.
Until a person achieves this perfection, he cannot be peaceful. He may
artificially think he is one with the Supreme, but actually he is not; therefore,
he has no peace. Similarly, someone may aspire for one of the eight yogic
perfections in the mystic yoga process, such as to become the smallest, to
become the heaviest, or to acquire anything he desires, but these achievements
are material; they are not perfection. Perfection means to regain one's
original spiritual form and engage in the loving service of the Lord. The
living entity is part and parcel of the Supreme Lord, and if he performs the
duties of the part and parcel, without proudly thinking he is one in all
respects with the Supreme Lord, he attains real perfection and becomes
peaceful.
SUTRA 5*
TEXT
yat prapya na kincid vanchati na socati
na dvesti na ramate notsahi bhavati
SYNONYMS
yat--which; prapya--having attained; na
kincit--nothing; vanchati--hankers for; na socati--does not lament; na
dvesti--does not hate; na ramate--does not rejoice; na--not; utsahi--materially
enthusiastic; bhavati--becomes.
TRANSLATION
A person engaged in such pure devotional service neither desires
anything for sense gratification, nor laments for any loss, nor hates anything,
nor enjoys anything on his personal account, nor becomes very enthusiastic in
material activity.
PURPORT
According to Srila Rupa Gosvami, there are six impediments to the
discharge of devotional service, and also six activities favorable to progress
in devotional service.
The first impediment is atyahara, overeating or accumulating more wealth
than we need. When we give free rein to the senses in an effort to enjoy to the
highest degree, we become degraded. A devotee should therefore eat only enough
to maintain his body and soul together; he should not allow his tongue
unrestricted license to eat anything and everything it likes. The Bhagavad-gita
and the great acaryas, or spiritual masters, have prescribed certain foods for
human beings, and one who eats these foods eats in the mode of goodness. These
foods include grains, fruits, vegetables, milk products, and sugar--and nothing
more. A devotee does not eat extravagantly; he simply eats what he offers to
the Supreme Lord, Krsna. He is interested in krsna-prasadam (food offered to
the Lord) and not in satisfying his tongue. Therefore he does not desire
anything extraordinary to eat.
Similarly, a devotee does not wish to accumulate a large bank balance:
he simply earns as much as he requires. This is called yavad-artha or
yuktahara. In the material world everyone is very active in earning more and
more money and in increasing eating and sleeping and gratifying the senses;
such is the mission of most people's lives. But these activities should be
absent from the life of a devotee.
The next impediment Srila Rupa Gosvami mentions is prayasa, endeavoring
very hard for material things. A devotee should not be very enthusiastic about
attaining any material goal. He should not be like persons who engage in
fruitive activities, who work very hard day and night to attain material
rewards. All such persons have some ambition--to become a very big businessman,
to become a great industrialist, to become a great poet or philosopher. But
they do not know that even if their ambition is fulfilled, the result is
temporary. As soon as the body is finished, all material achievements are also
finished. No one takes with him anything he has achieved materially in this
world. The only thing he can carry with him is his asset of devotional service;
that alone is never vanquished.
The next impediment to devotional service is prajalpa, talking of
mundane subject matter. Many people unnecessarily talk of the daily happenings
in the newspapers and pass the time without any profit. A devotee, however,
does not indulge in unnecessary talks of politics or economics. Nor is a
devotee very strict in following ritualistic rules and regulations mentioned in
the Vedas. Becoming enamored of these rituals is the next impediment, called
niyamagraha. Because a devotee fully engages in the supreme service of the
Lord, he automatically fulfills all other obligations and doesn't have to
execute all the details of Vedic rituals. As the Srimad-Bhagavatam (11.5.41)
says,
devarsi-bhutapta-nrnam pitrnam
na kinkaro nayam rni ca rajan
sarvatmana yah saranam saranyam
gato mukundam parihrtya kartam
"Every human being born in this
world is immediately indebted to the demigods, the great sages, ordinary living
entities, the family, society, and so on. But a person who surrenders unto the
lotus feet of the Lord and engages fully in His service is no longer indebted
to anyone. In other words, he has no obligations to fulfill except executing
devotional service."
Finally, a devotee should not be greedy (laulyam), nor should he mix
with ordinary materialistic men (jana-sanga).
These are six negatives, or "do-nots," for the devotee;
therefore one who wants to attain the perfectional stage of love of Godhead
refrains from these things.
Similarly, there are six positive items for advancing in devotional
service. First, while one should not be enthusiastic to attain material
achievements, one should be very enthusiastic to attain the perfectional stage
of devotional service. This enthusiasm is called utsaha. A living entity cannot
stop acting. So when he is forbidden to become enthusiastic about material
achievements, he should at once be encouraged to be enthusiastic about
spiritual achievements. Enthusiasm is a symptom of the living entity; it cannot
be stopped. It is just like a powerful engine: if you utilize it properly, it
will give immense production. Therefore enthusiasm should be purified. Instead
of employing enthusiasm for attaining material goals, one should be
enthusiastic about achieving the perfectional stage of devotional service.
Indeed, enthusing His devotees in devotional service is the purpose for which
Krsna descends to this material world.
The next item favorable for devotional service is niscaya, confidence.
When one becomes disappointed in his service to the Supreme Lord, that
disappointment must be rejected and replaced with confidence in attaining the
ultimate goal, love of Godhead. The devotee should patiently follow the rules
and regulations of devotional service so that the day will come when he will
achieve, all of a sudden, all the perfection of devotional service. He should
not lament for any loss or any reverse in his advancement in spiritual life.
This patience (dhairya) is the third positive item for advancing in devotional
service.
Furthermore, a pure devotee is not envious, hateful, or lazy in the
discharge of devotional service. Confident of his advancement, he continually
performs his prescribed devotional duties. This is called
tat-tat-karma-pravartana.
The last two items are sanga-tyaga, giving up the association of
nondevotees, and sato-vrtti, following in the footsteps of the previous
acaryas. These practices greatly help the devotee remain fixed on the path of
devotional service and avoid the tendency to enjoy temporary, material things.
Thus the activities of a devotee remain always pure and without any
contamination of the material world.
SUTRA 6*
TEXT
yaj jnatva matto bhavati stabdho bhavaty atmaramo bhavati
SYNONYMS
yat--which; jnatva--having known;
mattah--intoxicated; bhavati--becomes; stabdhah--stunned (in ecstasy);
bhavati--becomes; atma-aramah--self-content (because of being engaged in the
service of the Lord); bhavati--becomes.
TRANSLATION
One who understands perfectly the process of devotional service in love
of Godhead becomes intoxicated in its discharge. Sometimes he becomes stunned
in ecstasy and thus enjoys his whole self, being engaged in the service of the
Supreme Self.
PURPORT
The Srimad-Bhagavatam (1.7.10) states,
atmaramas ca munayo nirgrantha apy urukrame
kurvanty ahaitukim bhaktim ittham-bhuta-guno harih
"Although those who are atmarama,
self-satisfied, are liberated from all material contamination, they are still
attracted by the pastimes of the Supreme Lord, and thus they engage themselves
in His transcendental service." When Lord Caitanya explained this atmarama
verse to Srila Sanatana Gosvami, He described sixty-one meanings, and all of
them point toward the devotional service of the Lord.
How one becomes intoxicated in devotional service is very nicely
described in the Srimad-Bhagavatam (11.2.40):
evam-vratah sva-priya-nama-kirtya
jatanurago druta-citta uccaih
hasaty atho roditi rauti gayaty
unmada-van nrtyati loka-bahyah
"A person engaged in the devotional
service of the Lord in full Krsna consciousness automatically becomes carried
away by ecstasy when he chants and hears the holy name of Krsna. His heart
becomes slackened while chanting the holy name, he becomes almost like a
madman, and he does not care for any outward social conventions. Thus sometimes
he laughs, sometimes he weeps, sometimes he cries out very loudly, sometimes he
sings, and sometimes he dances and forgets himself." These are the signs
of becoming intoxicated in devotional service. This stage, called the atmarama
stage, is possible when the Lord bestows His mercy upon a devotee for his
advanced devotional activity. It is the highest perfectional stage because one
cannot reach it unless one has attained pure love of God.
Neither formal religious rituals, economic development, sense
gratification, nor liberation can compare with this sweet stage of perfection
of love of Krsna, love of the Supreme Lord. The Caitanya-caritamrta (Adi-lila
7.97) describes this stage of ecstasy and intoxication as being far above the
ecstasy of realizing oneself as Brahman, or the supreme spirit. Lord Caitanya
says that the ecstasy of bhakti (love of Godhead) is so vast that it is like an
ocean compared to the drop of pleasure derived from understanding oneself as
one with Brahman. In all Vedic literature, the highest perfectional stage is
said to be the state of intoxication of devotional service. It is not achieved
by ordinary persons, the nondevotees.
In the stage of perfection, one's heart becomes slackened and one
becomes more and more attached to attaining the lotus feet of the Lord. Srila
Rupa Gosvami, a great acarya in the line of devotional service, has described
this stage as follows: "Although appearing just like a madman, a person in
the ecstasy of devotional service is not mad in the material conception of the
term; this ecstasy is the manifestation of the pleasure potency of the Supreme
Lord." The Lord has various potencies, one of which is called
ahladini-sakti, His internal pleasure potency. Only one who becomes a little
conversant with this potency can taste such ecstasy. The Vedanta-sutra (1.1.12)
states, ananda-mayo 'bhyasat: "By nature the Lord is always joyful."
This joyfulness of the Lord is due to His pleasure potency.
One who becomes affected by the pleasure potency of the Supreme Lord
manifests various symptoms of ecstasy, such as slackening of the heart,
laughing, crying, shivering, and dancing. These symptoms are not material. However,
exhibiting such ecstatic symptoms just to get credit from the public is not
approved by pure devotees. Srila Bhaktisiddhanta Sarasvati Prabhupada says,
"Persons without attainment of the highest perfectional stage of loving
service cannot achieve any auspiciousness simply by artificially laughing,
crying, or dancing without any spiritual understanding. Artificial movement of
the body... must always be rejected. One should wait for the natural sequence
within devotional service, and at that time, when one cries or dances or sings,
it is approved. A person artificially showing symptoms of the pleasure potency
creates many disturbances in the ordinary way of life."
One who attains the perfectional stage of devotional service under the
guidance of a bona fide spiritual master may preach the science of devotion as
Lord Caitanya did. When Lord Caitanya preached, He danced and showed other
symptoms of ecstasy. Once, in Benares, a Mayavadi sannyasi named Prakasananda
Sarasvati objected to these activities. He said that since Lord Caitanya had
taken sannyasa, the renounced order of life, He should not act in such an
intoxicated way.
The Lord explained that these symptoms of intoxication had automatically
arisen when He had chanted the Hare Krsna mantra, and that upon seeing this His
spiritual master had ordered Him to preach devotional service all over the
world. While speaking with Prakasananda, Lord Caitanya quoted an important
verse from the Hari-bhakti-sudhodaya (14.36):
tvat-saksat-karanahlada-visuddhabdhi-sthitasya me
sukhani gospadayante brahmany api jagad-guro
"My dear Lord, O master of the
universe, since I have directly seen You, my transcendental bliss has taken the
shape of a great ocean. Thus I now regard the happiness derived from
understanding impersonal Brahman to be like the water contained in a calf's
hoofprint."."
In this way, one who reaches the perfectional stage of devotional
service becomes so satisfied that he does not want anything more, and thus he
always engages in pure devotional service.
SUTRA 7*
TEXT
sa na kamayamana nirodha-rupatvat
SYNONYMS
sa--that devotional service in pure love
of God; na--not; kamayamana--like ordinary lust; nirodha--renunciation;
rupatvat--because of having as its form.
TRANSLATION
There is no question of lust in the execution of pure devotional
service, because in it all material activities are renounced.
PURPORT
In pure devotional service there is no question of sense gratification.
Some people mistake the loving affairs between Krsna and the gopis (cowherd
girls) for activities of ordinary sense gratification, but these affairs are
not lustful because there is no material contamination. As Rupa Gosvami states
in his Bhakti-rasamrta-sindhu (1.2.285),
premaiva gopa-ramanam kama ity agamat pratham
ity uddhavadayo 'py etam vanchanti bhagavat-priyah
"Although the dealings of the gopis
with Krsna are wrongly celebrated by many as lust, great sages and saintly
persons like Uddhava hanker for such loving affairs with Krsna." Srila
Krsnadasa Kaviraja, the author of Caitanya-caritamrta, has therefore said,
kama, prema,--donhakara vibhinna laksana
lauha ara hema yaiche svarupe vilaksana
"As there is a difference between
iron and gold, so there is a difference between material lust and Krsna's
loving affairs with the gopis" (Cc. Adi 4.164). Although such loving
affairs may sometimes resemble material lust, the difference is as follows:
atmendriya-priti-vancha--tare bali 'kama'
krsnendriya-priti-iccha dhare 'prema' nama
"The desire to satisfy one's own
senses is called lust, while the desire to satisfy the senses of Krsna is
called prema, love of God" (Cc. Adi 4.165).
The impersonalists cannot understand the principle of satisfying Krsna's
senses because they reject the personality of Godhead. Thus they think God has
no senses and therefore no sense satisfaction. But the devotees simply want to
satisfy the senses of the Supreme Lord, and so they take part in the pure
activities of love of Godhead. There is no question of lust in that category of
pure transcendental love.
Lust leads to fruitive activity for sense gratification. There are
different kinds of duties for the human being, such as political obligations,
performance of Vedic rituals, obligations for maintaining the body, and social
formalities and conventions, but all such activities are directed toward
satisfying one's own senses. The gopis, however, simply wanted to satisfy
Krsna's senses, and thus they completely gave up the conventional path of
social restriction, not caring for their relatives or the chastisement of their
husbands. They gave up everything for the satisfaction of Krsna, showing their
strong attachment to Krsna to be as spotless as washed white cloth.
It is said that when conjugal affection between a lover and beloved
comes to the point of being destroyed and yet is not destroyed, such a
relationship is pure love, or prema. In the material world it is not possible
to find this kind of love, for it exists only between Krsna and His intimate
devotees, such as the gopis. The sentiment between the gopis and Krsna was so
strong that it could not be destroyed under any circumstances. Krsna praises
the gopis' pure love in the Srimad-Bhagavatam (10.32.22):
na paraye 'ham niravadya-samyujam
sva-sadhu-krtyam vibudhayusapi vah
ya mabhajan durjaya-geha-srnkhalah
samvrscya tad vah pratiyatu sadhuna
"My dear gopis, I am not able to
repay My debt for your spotless service, even within a lifetime of Brahma. Your
connection with Me is beyond reproach. You have worshiped Me, cutting off all
domestic ties, which are difficult to break. Therefore please let your own
glorious deeds be your compensation."
SUTRA 8*
TEXT
nirodhas tu loka-veda-vyapara-nyasah
SYNONYMS
nirodhah--renunciation; tu--moreover;
loka--of social custom; veda--and of the revealed scripture; vyapara--of the
engagements; nyasa--renunciation.
TRANSLATION
Such renunciation in devotional service means to give up all kinds of
social customs and religious rituals governed by Vedic injunction.
PURPORT
In a verse in the Lalita-madhava (5.2), Srila Rupa Gosvami describes
renunciation in devotional service:
rddha siddhi-vraja-vijayita satya-dharma samadhir
brahmanando gurur api camatkarayaty eva tavat
yavat premnam madhu-ripu-vasikara-siddhausadhinam
gandho 'py antah-karana-sarani-panthatam na prayati
"Activities such as mystic trance,
becoming one with the Supreme, and the religious principles of brahminism, such
as speaking the truth and tolerance, have their own respective attractions, but
when one becomes captivated by love of Krsna, the Supreme Personality of
Godhead, all attraction for mystic power, monistic pleasure, and mundane
religious principles becomes insignificant."
In other words, by discharging pure devotional service one attains the
highest stage of love of Godhead and is freed from all other obligations, such
as those mentioned in the karma-kanda, jnana-kanda, and yoga-kanda sections of
the Vedas. One who engages in pure devotional service has no desire to improve
himself--except in the service of the Lord. In such devotional service there
cannot be any worship of the impersonal or localized features of the Supreme
Lord. The devotee simply performs activities that satisfy the Supreme
Personality of Godhead and thus attains pure love for the Lord.
Only by the combined mercy of the pure devotee--the bona fide spiritual
master--and the Supreme Lord Himself can one attain pure devotional service to
the Lord. If someone is fortunate enough to find a pure devotee and accept him
as his spiritual master, then this spiritual master, out of his causeless
mercy, will impart the knowledge of pure devotional service. And it is the
Lord, out of His causeless mercy, who sends His most confidential servitor to
this world to instruct pure devotional service.
By the divine grace of the spiritual master, the seed of pure devotional
service, which is completely different from the seed of fruitive activities and
speculative knowledge, is sown in the heart of the devotee. Then, when the
devotee satisfies the spiritual master and Krsna, this seed of devotional
service grows into a plant that gradually reaches up to the spiritual world. An
ordinary plant requires shelter for growing. Similarly, the devotional plant
grows and grows until it takes shelter in the spiritual world, without taking
shelter on any planet in the material world. In other words, those who are
captivated by pure devotional service have no desire to elevate themselves to
any material planet. The highest planet in the spiritual world is Krsna-loka,
or Goloka Vrndavana, and there the devotional plant takes shelter.
The Narada Pancaratra defines pure devotional service as follows:
sarvopadhi-vinirmuktam tat-paratvena nirmalam
hrsikena
hrsikesa-sevanam bhaktir ucyate
"Devotional service to the Supreme
Lord means engagement of all the senses in His service. In such service there
are two important features: First, one must be purified of all designations,
and second, the senses should be engaged only in the service of the Supreme
Lord, the master of the senses. That is pure devotional service."
Everyone is now contaminated by various designations in relation to the
body. Everyone is thinking, "I belong to such-and-such country; I belong
to a certain society; I belong to a certain family." But when a person
comes to the stage of pure devotional service, he knows that he does not belong
to anything except the service of the Lord.
The symptom of unflinching faith in pure devotional service is that one
has overcome the many disruptive desires that impede pure devotional service,
such as (1) the desire to worship the demigods, (2) the desire to serve someone
other than Krsna, (3) the desire to work for sense gratification, without
understanding one's relationship with Krsna, (4) the desire to cultivate
impersonal knowledge and thereby forget the Supreme Lord, and (5) the desire to
establish oneself as the Supreme, in which endeavor there is no trace of the
bliss of devotional service. One should give up all these desires and engage
exclusively in the loving devotional service of the Lord. Except for the
service of the Lord, anything done is in the service of illusion, or maya.
One should try to get out of illusion and be engaged in the factual
service of Krsna. Service to Krsna utilizes all the senses, and when the senses
are engaged in the service of Krsna, they become purified. There are ten
senses--five active senses and five knowledge-acquiring senses. The active
senses are the power of talking, the hands, the legs, the evacuating outlet,
and the generating organ. The knowledge-acquiring senses are the eyes, the
ears, the nose, the tongue, and the sense of touch. The mind, the center of all
the senses, is sometimes considered the eleventh sense.
One cannot engage in the transcendental loving service of the Lord with
these senses in their present materially covered state. Therefore one should
take up the process of devotional service to purify them. There are sixty-four
items of regulative devotional service for purifying the senses, and one should
strenuously undergo such regulative service. Then one can enter into the
transcendental loving service of the Lord. (See Sutra 12 for a full discussion
of these sixty-four items of devotional service.)
SUTRA 11*
TEXT
loka-vedesu tad-anukulacaranam tad-virodhisudasinata
SYNONYMS
loka--in society and politics;
vedesu--and in the Vedic rituals; tat--for that; anukula--of what is favorable;
acaranam--performance; tat--for that; virodhisu--for what is opposed;
udasinata--indifference.
TRANSLATION
Indifference toward what stands in the way of devotional service means
to accept only those activities of social custom and Vedic injunction that are
favorable to devotional service.
PURPORT
Material existence is a life of revolt against the Supreme Personality
of Godhead. There are many ways in which the living entities can manifest this
spirit of revolt, such as engaging in fruitive activities, mental speculation,
or mystic yoga to achieve material perfections. Generally, all conditioned
souls desire to lord it over the material nature. Everyone wants to become a
demilord, either by social or political activities or by Vedic rituals.
Everyone wants to elevate himself to a higher status of existence or, out of
frustration, become one with the Supreme. All these desires are different types
of materialism; they are not favorable for devotional service.
A pure devotee rejects demigod worship and worships only Lord Krsna or
His Visnu expansions. Until a person is completely free of material
contamination, he might want to worship God in hope of fulfilling material
desires. But even if a person has material desires, if he scrupulously worships
the Supreme Lord he will very soon become purified of all such desires. On the
other hand, persons whose activities are dictated by material desires and who
are also addicted to worshiping the demigods cannot become pure devotees at any
stage of their lives. The Lord, situated within everyone's heart, fulfills the
desires of the demigod-worshipers--but in the Bhagavad-gita the Lord says that
such demigod-worshipers are of small intelligence (alpa-medhasah). In other
words, as long as one is controlled by the modes of nature, one will be prone
to worship the demigods for material purposes, but one who curbs this tendency
and worships Krsna exclusively can rise above the modes and attain pure
devotional service.
One cannot be situated on the platform of pure devotional service,
however, unless one is freed from all kinds of sinful reactions. To counteract
various sinful reactions, there are prescribed duties in the ritualistic
section of the Vedas, and those in the lower stage of life can become freed
from all sinful reactions by strictly following the Vedic ritualistic
processes. Then they can become situated in pure devotional service. Thus it
should be understood that a person who is situated in pure devotional service
must have in his past life already executed all the Vedic rituals with great
determination. In other words, after reaching the stage of devotional service,
a person does not have to execute any process of atonement mentioned in the
ritualistic section of the Vedas. He is already sinless.
SUTRA 12*
TEXT
bhavatu niscaya-dardhyad urdhvam sastra-raksanam
SYNONYMS
bhavatu--let there be; niscaya--of
certainty; dardhyat--the firm fixing; urdhvam--after; sastra--of scripture;
raksanam--the observance.
TRANSLATION
One must continue to follow scriptural injunctions even after one is
fixed up in determined certainty that devotional service is the only means for
reaching the perfection of life.
PURPORT
When a person becomes firmly convinced about the importance of devotional
service, he surrenders unto the Supreme Lord. There are six symptoms of
surrender: (1) One should perform only those actions favorable for devotional
service to Krsna. (2) One should give up everything unfavorable for discharging
devotional service. (3) One should firmly believe that Krsna will protect one
in all circumstances and that no one is a better protector than Krsna. This
conviction should be distinct from the monistic philosophy that one is as good
as Krsna. Rather, one should always think that Krsna, or God, is great and that
one is always protected by Him. (4) One should have the conviction that Krsna
is one's maintainer, and one should not take shelter of any demigod for
maintenance. (5) One should always remember that one's activities and desires
are not independent. In other words, the devotee should feel completely
dependent on Krsna, and thus he should act and think as Krsna desires. (6) One
should always think himself the poorest of the poor and feel totally dependent
on the mercy of Krsna.
A devotee who follows these six principles of surrender always thinks,
"O Lord, I am Yours in every respect; I am Your eternal servant." In
this way a pure devotee becomes cleansed. There is a nice verse in this
connection in the Srimad-Bhagavatam (11.29.34):
martyo yada tyakta-samasta-karma
niveditatma vicikirsito me
tadamrtatvam pratipadyamano
mayatma-bhuyaya ca kalpate vai
"A person who gives up all fruitive
activities and offers himself entirely unto Me, eagerly desiring to render
service unto Me, achieves liberation from birth and death and is promoted to
the status of sharing My own opulences." To be elevated to such a point of
devotional life, one has to execute the directions of the scriptures. But even
after becoming elevated in devotional life, one should not think, "Oh, I
am already elevated to the highest stage; therefore I may violate the
scriptural regulations for executing devotional service."
Devotional service is dormant in every living being, for by nature every
living being is part and parcel of the Supreme Lord and it is the healthy
condition of the part to serve the whole. It is just like the situation of the
parts of the body. The hand and the leg serve the body; similarly, as part and
parcel of the Supreme Lord, every living entity is bound to serve the Supreme
Lord in his healthy condition. When he is not thus engaged, he is in a diseased
condition, but as soon as he engages all his senses in the transcendental
loving service of the Lord, he is in his normal, healthy condition.
The devotee should engage his senses in the Lord's service according to
the directions of the authoritative scriptures and under the guidance of a bona
fide spiritual master. The beginning of one's devotional training is to engage
the ear in aural reception of the teachings of the Bhagavad-gita and the
Srimad-Bhagavatam. There are many authoritative books of spiritual knowledge,
but all of them are more or less supplements to the Bhagavad-gita and
Srimad-Bhagavatam. Even the Narada-bhakti-sutra is a summary of the
Bhagavad-gita and the Srimad-Bhagavatam. Therefore the beginning of devotional
service is to hear these two important transcendental books of knowledge. Simply
by aural reception of these two books from the bona fide spiritual master, one
becomes enlightened about devotional service, which is dormant within the
heart.
Devotional service executed under the guidance of the spiritual master
and according to scriptural injunctions is called vaidhi-bhakti, a part of
sadhana-bhakti, or devotional service in practice. The other division of
sadhana-bhakti is raganuga-bhakti, spontaneous devotional service.
One who wishes to advance to the platform of raganuga-bhakti must follow
the injunctions of the authoritative scriptures under the direction of the
spiritual master. According to Sutra 12, even a person on a highly elevated
platform of devotional service must execute the rules and regulations of the
scripture, what to speak of persons who are not elevated. In other words,
neophytes in devotional service must strictly and scrupulously follow the rules
and regulations of the scriptures to rise to the platform of unalloyed
devotional service.
As mentioned above, a devotee who strictly practices regulative
devotional service, or vaidhi-bhakti. The prime principle of vaidhi-bhakti is
stated in the Srimad-Bhagavatam (2.1.5):
tasmad bharata sarvatma bhagavan isvaro harih
srotavyah kirtitavyas ca smartavyas cecchatabhayam
"A person serious about making
progress in devotional service must always think of the Supreme Personality of
Godhead, must always chant His glories, and must always hear about His
activities." These are the preliminary principles of following the
scriptural rules and regulations.
The Srimad-Bhagavatam (11.5.2) states,
mukha-bahuru-padebhyah purusasyasramaih saha
catvaro jajnire varna gunair vipradayah prthak
Every person, whatever he may be, emanates
from some part of the universal form of the Supreme Lord, the virat-purusa. The
brahmanas (intelligentsia) emanate from the face, the ksatriyas (warriors and
administrators) emanate from the arms, the vaisyas (farmers and merchants)
emanate from the thighs, and the sudras (laborers) emanate from the feet. But
wherever we may be situated, we have some particular function to execute in the
service of the Supreme Whole, the Personality of Godhead. If we do not,
therefore, engage our particular propensities in the service of the Lord, then
we are fallen, just like a useless limb amputated from the body.
According to the Padma Purana, the sum and substance of all the
regulative principles of the scripture is that Lord Visnu, or Krsna, should
always be remembered and should never be forgotten. We should therefore mold
our lives in such a way that in every activity we shall be able to remember the
Supreme Lord. Any activity that reminds one of the Supreme Lord is a regulative
principle in devotional service, and any activity that makes one forget the
Supreme Lord is a forbidden activity for a devotee.
In the Caitanya-caritamrta (Madhya 22.115-28), Lord Caitanya lists
sixty-four regulative principles one must follow to be elevated to the highest
platform of devotional service. And, as stressed here in Sutra 12, even after
being elevated to the highest platform of devotional service, one must continue
following the scriptural injunctions for devotional life. The sixty-four
regulative principles are as follows:
(1) To accept a bona fide spiritual master. (2) To become initiated by
the spiritual master. (3) To engage oneself in the service of the spiritual
master. (4) To receive instructions from the spiritual master and inquire about
advancing on the path of devotional service. (5) To follow in the footsteps of
previous acaryas and follow the directions given by the spiritual master. (6)
To give up anything for the satisfaction of Krsna, and to accept anything for
the satisfaction of Krsna. (7) To live in a place where Krsna is present--a
city like Vrndavana or Mathura, or a Krsna temple. (8) To minimize one's means
of living as much as one can, while living comfortably to execute devotional
service. (9) To observe fasting days, such as Ekadasi. (10) To worship cows,
brahmanas, Vaisnavas, and sacred trees like the banyan.
These ten principles of devotional service are the beginning. Additional
principles are as follows: (11) One should avoid committing offenses against
the holy name, the Deity, etc. (12) One should avoid associating with
nondevotees. (13) One should not aspire to have many disciples. (14) One should
not unnecessarily divert his attention by partially studying many books so as
to appear very learned. For devotional service, it is sufficient to
scrutinizingly study books like the Bhagavad-gita, the Srimad-Bhagavatam, and
the Caitanya-caritamrta. (15) One should not be disturbed in either loss or
gain. (16) One should not allow oneself to be overwhelmed by lamentation for
any reason. (17) One should not blaspheme the demigods, although one should not
worship them. Similarly, one should not criticize other scriptures, although
one should not follow the principles therein. (18) One should not tolerate
blasphemy of the Supreme Lord or His devotees. (19) One should not indulge in
idle talks, such as those about relationships between men and women. (20) One
should not unnecessarily disturb any living being, whatever he may be.
The above-mentioned twenty items are the doorway to devotional service.
And among them, the first three--namely, acceptance of the spiritual master,
initiation by the spiritual master, and service to the spiritual master--are
the most important. Then come the following items: (21) To hear about the Lord.
(22) To chant His glories. (23) To remember Him. (24) To serve and meditate
upon the lotus feet of the Lord and His devotees. (25) To worship Him. (26) To
pray to Him. (27) To think of oneself as the Lord's eternal servant. (28) To
become the Lord's friend. (29) To offer everything to the Lord. (30) To dance
before the Deity. (31) To sing before the Deity. (32) To inform the Lord of
everything about one's life. (33) To bow down to the Lord. (34) To offer
respect to the spiritual master and the Supreme Lord by standing up at the appropriate
time. (35) To follow the spiritual master or the Supreme Lord in procession.
(36) To visit places of pilgrimage and temples of the Supreme Lord. (37) To
circumambulate the temple. (38) To recite prayers. (39) To chant the Lord's
name softly to oneself. (40) To chant the Lord's name loudly in congregation.
(41) To smell incense and flowers offered to the Deity. (42) To eat the
remnants of food offered to the Deity. (43) To regularly attend the arati
offered to the Deity, as well as special festivals. (44) To regularly look upon
the Deity. (45) To offer one's dearmost possessions to the Supreme Lord. (46)
To meditate on the Lord's name, form, pastimes, etc. (47) To water the tulasi
plant. (48) To serve the Lord's devotees. (49) To try to live in Vrndavana or
Mathura. (50) To relish the topics of the Srimad-Bhagavatam. (51) To take all
kinds of risks for Krsna. (52) To always expect the mercy of Krsna. (53) To
observe ceremonies like Janmastami (the appearance day of Lord Krsna) and
Rama-navami (the appearance day of Lord Ramacandra) with devotees. (54) To
fully surrender to Krsna. (55) To observe special regulations like those
followed during the month of Kartika (Oct.-Nov.). (56) To mark the body with
Vaisnava tilaka (clay markings). (57) To mark the body with the holy names of
God. (58) To accept the remnants of garlands that have been offered to the
Supreme Lord. (59) To drink caranamrta, the water that has washed the lotus
feet of the Deity.
Among these fifty-nine items, five are considered so important that they
are mentioned again separately, thus completing the sixty-four items of
devotional service. These five are (60) associating with devotees, (61)
chanting the holy name of the Lord, (62) hearing the Srimad-Bhagavatam, (63)
residing at a place of pilgrimage like Mathura, and (64) worshiping the Deity
with faith and veneration.
SUTRA 13*
TEXT
anyatha patitya-sankaya
SYNONYMS
anyatha--otherwise; patitya--of falling
down; sankaya--because of anticipating the possibility.
TRANSLATION
Otherwise there is every possibility of falling down.
PURPORT
If a diseased person is being cured of the symptoms of his disease but
does not care for the principles of healthy living, there is every possibility
of a relapse. Similarly, the neophyte devotee serious about advancing in
devotional service must carefully follow the principles of regulative
devotional service; otherwise there is every possibility of his falling down.
Strictly speaking, if a devotee ignores the regulative principles and acts
according to his whims--if, for example, he does not eat krsna-prasadam but eats
anywhere and everywhere, such as in restaurants--there is every possibility of
his falling down. If he accumulates money without spending it for devotional
service, there is every possibility of his falling down. If he applies his
energy not in the service of the Lord but in some material activity, there is
every possibility of his falling down. If the devotee does not engage himself
always in hearing and chanting the topics of Krsna and His activities but
instead indulges in idle talk, there is every chance of his falling down. If a
neophyte devotee does not follow the orders of the spiritual master and simply
officially sticks to the principles, or if he does not strictly follow the
principles, there is every possibility of his falling down. To become greedy is
another cause of falldown. And to associate with persons who are not in
devotional service is the last word in maya's allurements for causing a devotee
to fall down.
In the Bhagavad-gita (18.5), Krsna clearly states that sacrifice,
charity, and penance are never to be given up by a transcendentalist. If he is
at all intelligent he must continue these three activities, even if he is
highly elevated. A devotee is naturally very humble, and even if he is highly
elevated he does not consider himself to be so. A practical example is found in
the life of the author of the Caitanya-caritamrta, Krsnadasa Kaviraja Gosvami.
He was a vastly learned scholar and a first-class devotee, yet he still
referred to himself as the lowest of mankind, lower than the bacteria in the
stool. He wrote that he was so sinful that no one should even utter his name,
lest that person fall down! Of course, when a great devotee speaks this way, we
should not believe that he is actually in the lower status of life; we should
rather take it as evidence that out of humility a pure devotee never thinks he
is elevated. He always thinks he is in the lowest status of spiritual life.
As stated above, in the Bhagavad-gita Krsna states that no one should
give up the sacrificial portion of spiritual life. And the scriptures recommend
that the best sacrifice in this Age of Kali is to chant Hare Krsna, Hare Krsna,
Krsna Krsna, Hare Hare. Hare Rama, Hare Rama, Rama Rama, Hare Hare. Therefore,
a devotee's prime duty is to continue chanting this maha-mantra, even if he is
highly elevated. Otherwise, at any stage one can fall down.
SUTRA 14*
TEXT
loke 'pi tavad eva bhojanadi-vyaparas tv a-sarira-dharanavadhi
SYNONYMS
loke--in social behavior; api--also;
tavat--for that long; eva--indeed; bhojana--eating; adi--and so on;
vyaparah--the activity; tu--and; a-sarira-dharana-avadhi--for as long as one
still has this body.
TRANSLATION
For as long as the body lasts, one should engage minimally in social and
political activities and in such matters as eating.
PURPORT
Spiritual life begins when a person understands that he is not the body.
In the material world, all our connections--whether social or political or in
the field of eating, sleeping, defending, and mating--are due only to the
material body. Unless one is completely conversant with the fact that one is
not the body, it is not possible to become self-realized.
In the Bhagavad-gita (18.54), Lord Krsna describes self-realization as
follows:
brahma-bhutah prasannatma na socati na kanksati
samah sarvesu bhutesu mad-bhaktim labhate param
"Self-realization [the brahma-bhuta
stage] is symptomized by joyfulness. One never laments for any loss, nor is one
very enthusiastic when there is some gain. One sees everyone on an equal level
through spiritual understanding. These qualities are preliminary to entering
into pure devotional service."
Pure devotional service is so powerful, however, that one may at once
take to it without acquiring the previous qualification of brahma-bhuta life. A
sincere devotee who engages in the service of the Lord automatically becomes situated
in the brahma-bhuta stage. The devotee's duty is only to strictly follow the
principles of regulated devotional service, as previously mentioned. Therefore
a devotee should not be too concerned about social and political obligations,
since all such activities belong to the body. He should similarly restrict his
eating; this is essential to the execution of devotional service. A devotee
cannot eat anything and everything he likes; he must eat only foods that have
been offered to the Lord. The Lord clearly says (Bhagavad-gita 9.26) that He
will accept a flower, a fruit, a leaf, or a little water if they are offered to
Him with devotional love. (One should note that the Supreme Lord accepts only
foods from the vegetable kingdom, as well as milk products. "Water"
includes milk and its products.) The Lord is not hungry or poor, in need of our
offering. Actually, it is to our advantage to offer Him something to eat. If
the Supreme Lord kindly accepts our offering, then we are benefited. The Lord
is full, but to establish the universal principle that everyone can offer
something to the Lord, He accepts even the most meager offering--when it is
presented with love. Even the poorest of the poor can collect a flower, a leaf,
and a little water and offer them to the Supreme Lord.
It is incumbent upon all devotees of Krsna to avoid eating anything that
has not been offered to the Supreme Lord. A devotee who does not strictly
follow this principle is sure to fall down. Similarly, one who refuses to
accept prasadam, the remnants of food offered to Krsna, cannot become a
devotee.
In the Srimad-Bhagavatam (5.5.3) Lord Rsabhadeva states that one who is
determined to become a pure devotee avoids associating with the general mass of
people, who are simply engaged in the animal propensities of eating, sleeping,
defending, and mating. The general mass of people mistake the body for the
self, and therefore they are always busy trying to maintain the body very
nicely. A devotee should not associate with such people. Nor should he be
overly attached to his family members, knowing that he has been accidentally
thrown together with his wife, children, and so on. Spiritually, no one is a
wife, child, husband, or father of anyone else. Everyone comes into this world
according to his past deeds and takes shelter of a father and a mother, but
actually no one is anyone's father or mother. While a devotee must know this,
that does not mean he should neglect his family. As a matter of duty he should
maintain his family members without attachment and instruct them in Krsna
consciousness.
So, whether in social life or political life, or in the matter of
eating, sleeping, mating, and defending, a devotee should avoid performing any
action tainted by material attachment. The word used here is bhojanadi, which
indicates the four propensities of eating, sleeping, defending, and mating. As
the devotee does not eat anything that has not been offered to Krsna, so he
does not sleep more than is absolutely necessary. In the lives of the great
devotees Sanatana Gosvami and Rupa Gosvami, we see that they did not sleep more
than one and a half hours a day, and they were reluctant even to accept that.
So sleeping is also restricted. Naturally one who is always engaged in
devotional service of the Lord has very little time to sleep. Sleep is a
necessity of the body, not the spirit soul, and therefore as one advances in
devotional service one's propensity to sleep decreases.
Similarly, a devotee minimizes his defending propensity. A pure devotee
knows he is under the shelter of the all-powerful Supreme Lord, and so he is
not very anxious about defending himself. Although he should use his common
sense in the matter of defending, he is sure that without being protected by
Lord Krsna no one can defend himself, however expert he may be in the art of
defense.
In the same way, a devotee minimizes or eliminates sex. He does not
indulge indiscriminately in sex, begetting offspring as the cats and dogs do.
If he begets any children at all, he takes charge of them to elevate them to
Krsna consciousness so that they may not have to suffer in material life again,
in future lives. That is the duty of a devotee.
In this material world, people in general engage in sense-gratificatory
activities, which keep them bound up by the laws of the material modes of
nature. Indeed, the more a person engages in such activities, the more he
expands his life in material existence. A devotee acts differently: he knows he
is not the body and that as long as he is in his body he will have to suffer
the threefold material miseries. Therefore to decrease his material
entanglement and help his advancement in spiritual life, he always minimizes
his social and political activities and his eating, sleeping, defending, and
mating.
SUTRA 15*
TEXT
tal-laksanani vacyante nana-mata-bhedat
SYNONYMS
tat--of it (devotional service);
laksanani--the characteristics; vacyante--are enunciated; nana--various;
mata--of theories; bhedat--according to the differences.
TRANSLATION
Now the characteristics of devotional service will be described
according to various authoritative opinions.
PURPORT
In the Srimad-Bhagavatam (7.5.23), Prahlada Maharaja very clearly states
what the essential activities of devotional service are:
sravanam kirtanam visnoh smaranam pada-sevanam
arcanam vandanam dasyam sakhyam atma-nivedanam
"Devotional service consists of (1)
hearing about the Lord, (2) chanting His glories, (3) remembering Him, (4)
serving and meditating upon His lotus feet, (5) worshiping Him, (6) praying to
Him, (7) thinking oneself His eternal servant, (8) becoming His friend, and (9)
surrendering everything to Him."
One should surrender to the Lord as much as an animal purchased from the
market surrenders to its master. Such an animal never thinks of his maintenance
because he knows that his master will look after him. A soul totally
surrendered to the Supreme Lord is similarly never anxious for his maintenance.
Srila Sanatana Gosvami gives further symptoms of full surrender in his
Hari-bhakti-vilasa (11.417):
anukulyasya sankalpah pratikulyasya varjanam
raksisyatiti visvaso goptrtve varanam tatha
atma-niksepa-karpanye sad-vidha saranagatih
"The six divisions of surrender
are: accepting those things favorable to devotional service, rejecting
unfavorable things, the conviction that Krsna will give protection, accepting
the Lord as one's guardian or master, full self-surrender, and humility."
Narada will gradually explain these principles of devotion in the remaining
sutras.
