Sadhana-bhakti-tattva
Jnana-misra-bhakti:Devotion
Mixed with Knowledge
13.l
brahma-bhutah prasannatma na socati na
kanksati
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
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
13.3
varnasramacaravata purusena parah puman
visnur-aradhyate pantha nanyas
tat-tosa-karakah
The Supreme Personality of Godhead, Lord Visnu, is
worshiped by the
proper execution of
prescribed duties in the system of varnasrama-dharma.
There
is no other way to satisfy
Lord Visnu. One must be situated in the one of the
four varnas and asramas. (Visnu 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 Visnu must be performed,
otherwise work
binds one to the material
world. Therefore, O son of Kunti, perform your pre-
scribed 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 krsnanu-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
Krsna. In suddha-bhakti a devotee constanly serves
Krsna'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 be-
comes 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 ab-
sorbing devotion is here
described as ragatmika-bhakti. In
other words, sponta-
neous attraction for Krsna
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 prac-
ticing 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
krsna-sukha-hetu kare prema-sevana
ihake kahiye krsne drdha anuraga
svaccha dhauta-vastre yaiche nahi kona
daga
ataeva kama-preme bahuta antara
ataeva gopi-ganera nahi kama-gandha
krsna-sukha lagi matra, krsna se
sambandha
atma-sukha-duhkhe gopira nahika vicara
krsna-sukha-hetu cesta mano-vyavahara
krsna lagi' ara saba kare parityaga
krsna-sukha-hetu kare suddha anuraga
Social
customs, scriptural injunctions, bodily demands, fruitive action, shy-
ness, 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 Krsna.
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 dark-
ness, but love is like the
bright sun. Thus there is not the slightest taint of lust in
the gopis love. Their relationship with Krsna is only for the sake of
His enjoy-
ment. The gopis do not care for their own
pleasures or pains. All their physical
and mental activities are
directed toward offering enjoyment to Krsna. They
renounced everything for
Krsna. They have pure attachment (anuraga)
to giv-
ing Krsna 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 Visnu, remembering them, serving the lo-
tus 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 dedi-
cated his life to the service
of Krsna through these nine methods should be
considered most learned, for
he has acquired full knowledge. (Bhag.
7.5.24)
13.18
sri visnoh sravane
pariksidabhavad-vaiyasakih kirtane
prahladah smarane tad anghribhajane
laksmih prthuh pujane
akruras-tvabhivandane
kapi-patir-dasye'tha sarhye'rjunah
sarvasvatma-nivedane balirabhut
krsnaptiresam param
The following devotees attained Krsna and thus realized
the ultimate goal
of life by following one of
the nine methods of devotional service: Maharaja
Pariksita realized Krsna
through hearing about His glories (sravanam),
Sukadeva
Gosvami realized Krsna
through speaking the Srimad 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).
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, glo-
rify, 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 srimad atatam bhuvi
grnanti ye bhuri-da janah
O Krsna, 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 reac-
tions. It is all-auspicious
and filled with spiritual power. Those who spread this
message of Godhead are certainly
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 sri 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 Krsna, 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, Srimad
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 Krsna--who is
dear to His devotees cleanse
themselves of filthy desires for material plea-
sures and attain the shelter
of the Lord's lotus feet. (Bhag. 2.2.37)
13.24
srnvatam sva-kathah krsnah
punya-sravana-kirtanah
hrdy antah stho hy abhadrani vidhunoti
suhrt satam
Sri Krsna, 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 Srimad-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, begin-
ning with the names,
pastimes, and qualities of Krsna.
(Bhakti-rasamrta-sindhu, Purva-vibhaga 2.145)
The Material Senses Cannot Appreciate
the
Transcendental Nature of Hearing and
Chanting About Krsna
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 be-
yond the modes of nature. (Brhad-bhagavatamrta, Purva-vibhaga
2.3.133)
13.28
atah sri krsna-namadi na bhaved
grahyam-indriyaih
sevonmukhe hi jihvadau svayam eva
sphuratyadah
Therefore, [because the name of Krsna is identical with
Himself, and is
beyond the senses] the name;
form, qualities, associates, and pastimes of Krsna
are beyond the senses. When,
however, a devotee engages the senses, begin-
ning with the tongue, in the
service of the Lord, Krsna 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 Krsna-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 sankirtya
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 Krsna-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
Vedas, sacrifice, chanting of
hymns, and charity. Those who are wise, however,
have concluded that knowledge
finds its culmination in the transcendental de-
scriptions 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 libera-
tion 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 ren-
der 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 srimat padambhoja-sada-sangaty
apeksaya
nama-sankirtana-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 promi-
nent 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 krsna-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,
nahi, nahi, nahi—e tina 'eva'-kara
In this age of Kali, the holy name of the Lord, the Hare
Krsna maha-man-
tra, is the
incarnation of Krsna. 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 sankhya-yogabhyam
sva-dharma-parinisthaya
janma-labhah parah pumsam ante
narayana-smrtih
The highest perfection of human life, achieved either by
complete knowl-
edge 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 Krsna
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
The Results of Remembering Krsna
13.40
avismrtih krsna-padaravindayoh
ksinoty abhadrani ca sam tanoti
sattvasya suddhim paramatma-bhaktim
jnanam ca vijnana-viraga-yuktam
For one who remembers the lotus feet of Krsna, 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 sankirtana-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 ad-
vancing in sadhana-bhakti. The Srimad Bhagavatam says, yajnaih
sankirtana-
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 devo-
tional 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 innumer-
able births. Like the
such a process immediately
cleanses the mind, and thus Krsna consciousness
gradually increases. (Bhag. 4.21.31)
13.43
dhautatma purusah krsna-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 sri
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 ac-
count 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
bathing in the
tadiya-upasanam,
or worshiping those things in connection with Krsna. This is
also considered to be a
branch of pada-sevanam. (Krama-Sandarbha commen-
tary 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 diffi-
cult 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: Sri Visnuswami 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
krsna-nisevana kari nibhrte vasiya
Lord Caitanya 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, sim-
ply by worshiping the Supreme
Personality of Godhead, all worship is auto-
matically performed and the
entire universe is satisfied. (Bhag.
4.31.14)
13.48
vidhina devadevesah sankha 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. (Sri Krsnamrta-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 sabdadyalankrtah, sri
bhagavata sri mahrsibhis
cahita-sakti-visesah, sri 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
sankoci-karanaya maharsi-
prabhrtibhiratrarcana-marge kvacit
kacin-maryada sthapitasti.
Srila Prabhupada paraphrases
this passage from Srila 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 luxuri-
ous paraphenalia for Deity
worship, and consequently for householder
devotees the worship of the
Deity is compulsory. [In our Krsna con-
sciousness 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, how-
ever, 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 po-
tencies, 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 initi-
ated? 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 be-
cause 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 devo-
tees. (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 diffi-
cult 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 Krsna,
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 adversi-
ties 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, re-
membering 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 devo-
tees. They see all living
beings as related to
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 mate-
rial 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. Al-
though 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 transcen-
dental 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 be-
stowed 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
krsnayarpita-dehasya
nirmamasyap;mhankrteh
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 con-
ditions; whatever might be
the type of character I am endowed with I dedi-
cate here and now my entire
self to You. (Stotra-ratnam 49)
Saranagati
13.68
devarsi-bhutapta-nrnam pitrnam
na kinkaro 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 shel-
ter 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, pas-
times, and qualities of the
Supreme Personality of Godhead, Sri 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 cul-
tivation 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 mate-
rial pleasures. In this way,
sincerely lamenting his attachments to material plea-
sures, 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
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 krsna-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 Krsna 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 activi-
ties, 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 Ekadasi 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 Ekadasi and Janmastami, but should avoid fasting on mixed
Ekadasi,
such as when part of the Ekadasi 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 Ekdasi 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, use-
less idle talk, neglecting
scriptural rules or only formally following them, mun-
dane association, and greed
these six things destroy devotion to Krsna.
(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 krsna-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 Krsna 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 Krsna. In all the
revealed scriptures this is
declared again and again. Therefore, my dear devo-
tees, 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 Krsna 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 Sri Hari are
transcendental, incorruptible,
and nondifferent from Visnu.
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
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 in-
clinations toward Krsna 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 Visnu. As blind men guided
by another blind man miss the
right path and fall into a ditch, materially at-
tached 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 materi-
alistic 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 vaisnavanam kalimala-mathane
pada-tirthe'mbu-buddhih
sri-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 Vaisnava
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 consid-
ers 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 Visnu, 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 com-
pany 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 teach-
ings. (Bhag. 11.26.26)
13.96
sadhu-sanga, krsna-krpa, bhaktira
svabhava
e tine saba chadaya, kare krsne 'bhava'
Association with a devotee, the mercy of Krsna, and the
nature of devo-
tional service all help one
to give up undesirable association and gradually at-
tain elevation to the platform
of love of Godhead. (Cc. Madhya
24.104)
13.97
'duhsanga' kahiye—'kaitava',
'atma-vancana'
krsna, krsna-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 Krsna'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. (Caitanya-
candrodaya-nataka 8.23)
13.99
asat-sanga- tyaga,—ei vaisnava-acara
stri-sangi'—eka asadhu, 'krsnabhakta'
ara
The essential behavior of a Vaisnava is that he gives up
unholy association.
In other words, he avoids the
company of non-devotees and men who are ad-
dicted to women and devotes
himself to Krsna. (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 Sri Krsna. (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 unneces-
sarily read many books, nor
should he lecture on scriptures such as the Srimad
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 Sri Krsna 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
13.106
prapancikataya buddhya
hari-sambandhi-vastunah
mumuksabhih parityago vairagyam phalgu
kathyate
That renunciation which is practiced by those desirous of
impersonal lib-
eration 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 beg-
ging, the King gave him
permission to live where there is gold, because, wher-
ever 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, reli-
gionists, public leaders,
brahmanas, and sannyasis, should never come in con-
tact 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 Krsna while
engaging in abominable
practices), karttabhaja ( a sect of
"followers" of Sri
Gauranga in
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 Srila
Prabhupada to mean
"hippie."), sani (literally
means "religious instructor"),
sahajiya
(literally means "easy-ist." indicates one who takes the pastimes of
Radha and Krsna 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
Vaisnavas), and gauranga-nagari
(Those who con-
sider that it is the position
of Sri Caitanya to be the enjoyer of women, when in
fact as a sannyasi in His acarya-lila Sri Caitanya 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 krsna-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 Krsna,
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 srir hrir yasah ksama
samo damo bhagas ceti
yat-sangad yati sanksayam
[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 toler-
ate 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 untouch-
able 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 krsna 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 Krsna.
(Cc. Antya 6.227)
Misconceptions to be Avoided in Sadhana-bhakti
13.125
yadi vaisnava-aparadha uthe hati mata
upade va chinde,
tate
aparadha-hastira yaiche na haya udgama
kintu yadi latara sange uthe 'upasakha'
bhukti-mukti-vancha, yata asankhya
'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 Vaisnava
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, mun-
dane 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 vaisnava 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. (C.Bhag.Mad. 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 concoc-
tions. Therefore, saying,
"This is good" and "This is bad" is all a mistake. (Cc.
Antya 4.176)
Materialistic Persons and their
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
"krsna-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 Srimad Bhagavatam, no ex-
planations of bhakti ever issue forth from their lips.
Vaisnavas 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 Vaisnavas 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 knowl-
edge [but who cannot be
saved]. (C.Bhag. 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, al-
though 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
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 success-
ful. (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
yaha haite krsna-bhakti haya antardhana
krsna-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
Krsna. All kinds of
activities, both auspicious and inauspicious, that are detri-
mental to the discharge of
transcendental loving service to Lord Sri Krsna are
actions of the darkness of
ignorance. (Cc. Adi 1.90,92,94)
The Senses are Useless if Not Used in
Krsna'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 Sri Krsna, 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 marvel-
ous 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-kankanau 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 Sri Hari.
(Bhag. 2.3.21)
13.136
barhayite te nayane naranam
lingani 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
sri-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
sri bhakti-marga iha
kantaka-koti-ruddhah
ha ha kva yami vikalah kimaham karomi
caitanyacandra 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
Caitanya-candra, if you do
not grant me Your mercy, what shall I do to save
myself? (Caitanya-candamrta 125)
The Six Kinds of Saranagati
13.139
anukulyasya sankalpah 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 de-
votional service, to reject
unfavorable things, the conviction that Krsna will
give all protection, to
accept the Lord as one's guardian or master, full self-
surrender, and humility. (Cc. Madhya 22.100, from Vaisnava 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 anx-
ieties 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
sarvatmanasrita-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 unal-
loyed 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
krsna-bhakti-sudhapanad
deha-daihika-vismrteh
tesam bhautikadehe'pi
sac-cid-ananda-rupata
Drinking the nectar of krsna-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
krsna tare kare tat-kale atma-sama
When a devotee fully surrenders to Krsna, offering his
very self, at that
time Krsna 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,--"vaisnava-deha
'prakrta' kabhu naya
'aprakrta' deha bhaktera
'cid-ananda-maya'
diksa-kale bhakta kare atma-samarpana
sei-kale krsna tare kare atma-sama
sei deha kare
aprakrta-dehe tanra carana bhajaya
Caitanya 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, Krsna 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 Sri
Gauranga. (Caitanya-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 Krsna 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 su-
premely 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
Krsna. 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 condi-
tion 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 ac-
cept 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 Sri 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
Vaikuntha. Pure devotees
engage one hundred percent in glorifying the Su-
preme 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 Vaisnava
completely free from material
contamination, persons very much inclined to-
ward 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 unal-
loyed 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 activi-
ties of the Supreme
Personality of Godhead is very pleasing and satisfying to s
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 Krsna,
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.
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