11.30.09
Posted in Bhakti-rasāmṛta-sindhu, Darshan, Esoteric Teaching, Nectar of Devotion at 11:56 pm by anandavardhana
śrī kṛṣṇa-caraṇāmbhoja-sevā-nirvṛta-c etasām |
eṣāṁ mokṣāya bhaktānāṁ na kadācit spṛhā bhavet ||1.2.25||
Devotees who are absorbed in the bliss of service to the lotus feet of Kṛṣṇa should never desire liberation.
yathā tatraiva, śrīmad-uddhavoktau (3.4.15) —
ko nv īśa te pāda-saroja-bhājāṁ
sudurlabhortheṣu caturṣv apīha |
tathāpi nāhaṁ pravṛṇomi bhūman
bhavat-padāmbhoja-niṣevaṇotsukaḥ ||1.2.26||
Uddhava also states this [in Śrīmad-Bhāgavatam 3.4.15]: O my Lord, devotees who engage in the transcendental loving service of Your lotus feet have no difficulty in achieving anything within the realm of the four principles of religiosity, economic development, sense gratification and liberation. But, O great one, as far as I am concerned, I have preferred only to engage in the loving service of Your lotus feet.
tatraiva, śrīkapila-devoktau (3.25.35) —
naikātmatāṁ me spṛhayanti kecin
mat-pāda-sevābhiratā mad-īhāḥ |
yenyonyato bhāgavatāḥ prasajya
sabhājayante mama pauruṣāṇi ||1.2.27||
And Kapila states the same [in Śrīmad-Bhāgavatam 3.25.34]: A pure devotee, who is attached to the activities of devotional service and who always engages in the service of My lotus feet, never desires to become one with Me. Such a devotee, who is unflinchingly engaged, always glorifies My pastimes and activities.
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11.29.09
Posted in Bhakti-rasāmṛta-sindhu, Darshan, Esoteric Teaching, Nectar of Devotion at 11:51 pm by anandavardhana
bhukti-mukti-spṛhā yāvat piśācī hṛdi vartate |
tāvad bhakti-sukhasyātra katham abhyudayo bhavet ||1.2.22||
How can the happiness of bhakti arise in the heart when the witch of desire for enjoyment and liberation remains there?
tatrāpi ca viśeṣeṇa gatim aṇvīm anicchataḥ |
bhaktir hṛta-manaḥ-prāṇān premṇā tān kurute janān ||1.2.23||
By prema, the bhakti processes such as hearing take possession of the mind and senses of persons who do not desire the goal of liberation at all.
tathā ca, tṛtīye (3.25.36) —
tair darśanīyāvayavair udāra- vilāsa-hāsekṣita-vāma-sūktaiḥ |
hṛtātmano hṛta-prāṇāṁś ca bhaktir anicchato me gatim aṇvīṁ prayuṅkte ||1.2.24||
In the Third Canto of Śrīmad-Bhāgavatam [3.25.36] it is said:
Upon seeing the charming forms of the Lord, smiling and attractive, and hearing His very pleasing words, the pure devotee almost loses all other consciousness. His senses are freed from all other engagements, and he becomes absorbed in devotional service. Thus in spite of his unwillingness, he attains liberation without separate endeavor.
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11.28.09
Posted in Bhakti-rasāmṛta-sindhu, Darshan, Esoteric Teaching, Nectar of Devotion at 11:48 pm by anandavardhana
tatra gītādiṣūktānāṁ caturṇām adhikāriṇām |
madhye yasmin bhagavatah kṛpā syāt tat-priyasya vā ||1.2.20||
sa kṣīṇa-tat-tad-bhāvaḥ syāc chuddha-bhakty-adhikāravān |
yathebhaḥ śaunakādiś ca dhruvaḥ sa ca catuḥsanaḥ ||1.2.21||
Among the four types of persons qualified for bhakti mentioned in the Bhagavad-gītā, when they receive the mercy of the Lord or His devotee and eradicate those tendencies, they become qualified for pure bhakti. Examples of this are Gajendra, Śaunaka and the sages, Dhruva and also the four Kumāras.
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11.27.09
Posted in Bhakti-rasāmṛta-sindhu, Darshan, Esoteric Teaching, Nectar of Devotion at 11:43 pm by anandavardhana
uttamo madhyamaś ca syāt kaniṣṭhaś ceti sa tridhā ||1.2.16||
There are three types of persons qualified for vaidhī-sādhana-bhakti: uttamādhikārī, madhyamādhikārī and kaniṣṭhādhikārī.
tatra uttamaḥ —
śāstre yuktau ca nipuṇaḥ sarvathā dṛḍha-niścayaḥ |
prauḍha-śraddhodhikārī yaḥ sa bhaktāv uttamo mataḥ ||1.2.17||
The uttamādhikārī is defined as follows: The person who is skillful in scripture and logic, completely firm in his belief, with deep faith, is considered qualified as uttama in vaidhī-bhakti.
tatra madhyamaḥ —
yaḥ śāstrādiṣv anipuṇaḥ śraddhāvān sa tu madhyamaḥ ||1.2.18||
The madhyamādhikārī is defined as follows: The person who is not fully conversant with the scriptures like the uttamādhikārī, but has firm conviction in them, is known as madhyamādhikārī.
tatra kaniṣṭhaḥ —
yo bhavet komala-śraddhaḥ sa kaniṣṭho nigadyate ||1.2.19||
The definition of the kaniṣṭhādhikārī is as follows: He who has weak faith because of even less knowledge of the scriptures than the madhyamādhikārī is called the kaniṣṭha.
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11.26.09
Posted in Bhakti-rasāmṛta-sindhu, Darshan, Esoteric Teaching, Nectar of Devotion at 11:40 pm by anandavardhana
tatra adhikārī —
yaḥ kenāpy atibhāgyena jāta-śraddhosya sevane |
nātisakto na vairāgya-bhāg asyām adhikāry asau ||1.2.14||
The qualified candidate is described as follows: The person who has developed faith in serving the Lord by the impressions arising from previous association with devotees, who is not too attached to material objects, and who is not too detached, is qualified for vaidhī-bhakti.
yathaikādaśe (11.20.28) —
yadṛcchayā mat-kathādau jāta-śraddhostu yaḥ pumān |
na nirviṇṇo nātisakto bhakti-yogosya siddhidaḥ ||1.2.15||
In the Eleventh Canto of Śrīmad-Bhāgavatam [11.20.8] it is said: If somehow or other by good fortune one develops faith in hearing and chanting My glories, such a person, being neither very disgusted with nor attached to material life, should achieve perfection through the path of loving devotion to Me.
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11.25.09
Posted in Bhakti-rasāmṛta-sindhu, Darshan, Esoteric Teaching, Nectar of Devotion at 11:35 pm by anandavardhana
yathā, ekādāśe (11.5.2-3) tu vyaktam evoktam—
mukha bāhūru-pādebhyaḥ puruṣasyāśramaiḥ saha |
catvāro jajñire varṇā guṇair viprādayaḥ pṛthak ||1.2.10||
ya eṣāṁ puruṣaṁ sākṣād ātma-prabhavam īśvaram |
na bhajanty avajānanti sthānād bhraṣṭāḥ patanty adhaḥ ||1.2.11||
In the Eleventh Canto of Śrīmad-Bhāgavatam [11.5.2-3] it is expressed clearly that vaidhī-bhakti should be followed by all varṇas and āśramas: Each of the four social orders, headed by the brāhmaṇas, was born through different combinations of the modes of nature, from the face, arms, thighs and feet of the Supreme Lord in His universal form. Thus the four spiritual orders were also generated. If any of the members of the four varṇas and four āśramas fail to worship or intentionally disrespect the Personality of Godhead, who is the source of their own creation, they will fall down from their position into a hellish state of life.
tat phalaṁ ca, tatraiva (11.27.49) —
evaṁ kriyā-yoga-pathaiḥ pumān vaidika-tāntrikaiḥ |
arcann ubhyataḥ siddhiṁ matto vindaty abhīpsitām ||1.2.12||
The results of vaidhī-bhakti are stated [in Śrīmad-Bhāgavatam11.27.49]: By worshiping Me through the various methods prescribed in the Vedas and Tantras, one will gain from Me his desired perfection in both this life and the next.
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11.24.09
Posted in Bhakti-rasāmṛta-sindhu, Darshan, Esoteric Teaching, Nectar of Devotion at 11:32 am by anandavardhana
yatha, dvitīye (2.1.5) —
tasmād bhārata sarvātmā bhagavān īśvaro hariḥ |
śrotavyaḥ kīrtitavyaś ca smartavyaś cechatābhayam ||1.2.7||
This is illustrated in the Second Canto of Śrīmad-Bhāgavatam [2.1.5]: O descendant of King Bharata, one who desires to be free from all miseries must hear about, glorify and also remember the Personality of Godhead, who is the Supersoul, the controller and the savior from all miseries.
pādme ca —
smartavyaḥ satataṁ viṣṇur vismartavyo na jātucit |
sarve vidhi-niṣedhāḥ syur etayor eva kiṅkarāḥ ||1.2.8||
In the Padma Purāṇait is said: One should always remember Viṣṇu and never forget Him. All injunctions and prohibitions are based upon these two principles.
ity asau syād vidhir nityaḥ sarva-varṇāśramādiṣu |
nityatvepy asya nirṇītam ekādaśy-ādivat-phalam ||1.2.9||
Thus, everyone within and outside the varṇāśrama system should always follow this rule concerning worship of the Lord. Though it is always to be followed as a daily duty according to the scriptures, the scriptures also ascribe attractive material results from observing it, as in the case of the Ekādaśī-vrata.
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11.23.09
Posted in Bhakti-rasāmṛta-sindhu, Darshan, Esoteric Teaching, Nectar of Devotion at 11:28 am by anandavardhana
sā bhaktiḥ saptama-skandhe bhaṅgyā devarṣiṇoditā ||1.2.3||
“Nārada speaks of sādhana-bhakti along with items that seem to be bhakti in the Seventh Canto of Śrīmad-Bhāgavatam.”
yathā saptame [7.1.31] —
tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet ||1.2.4||
In Śrīmad-Bhāgavatam [7.1.31] it is also said: “Therefore, somehow one must think of Kṛṣṇa by any of the favorable methods.”
vaidhī rāgānugā ceti sā dvidhā sādhanābhidhā ||1.2.5||
“There are two kinds of sādhana-bhakti: vaidhī and rāgānuga.”
tatra vaidhī —
yatra rāgānavāptatvāt pravṛttir upajāyate |
śāsanenaiva śāstrasya sā vaidhī bhaktir ucyate ||1.2.6||
“Now here is the definition of vaidhī-bhakti: Where the actions of bhakti arise, not from the attainment of rāga but by the teachings of the scriptures, it is called vaidhī-bhakti.”
Some notes on rāga-bhakti:
prema-rasa-niryāsa karite āsvādana
rāga-mārga bhakti loke karite pracāraṇa
rasika-śekhara kṛṣṇa parama-karuṇa
ei dui hetu haite icchāra udgama
“The Lords desire to appear was born from two reasons: the Lord wanted to taste the sweet essence of the mellows of love of God, and He wanted to propagate devotional service in the world on the platform of spontaneous attraction. Thus He is known as supremely jubilant and as the most merciful of all.” [Śrī Caitanya-caritāmṛta, Ādi 4.15-16]
PURPORT
During the period of Lord Kṛṣṇas appearance, the killing of asuras or nonbelievers such as Kaṁsa and Jarāsandha was done by Viṣṇu, who was within the person of Śrī Kṛṣṇa. Such apparent killing by Lord Śrī Kṛṣṇa took place as a matter of course and was an incidental activity for Him. But the real purpose of Lord Kṛṣṇas appearance was to stage a dramatic performance of His transcendental pastimes at Vrajabhūmi, thus exhibiting the highest limit of transcendental mellow in the exchanges of reciprocal love between the living entity and the Supreme Lord. These reciprocal exchanges of mellows are called rāga-bhakti, or devotional service to the Lord in transcendental rapture. Lord Śrī Kṛṣṇa wants to make known to all the conditioned souls that He is more attracted by rāga-bhakti than vidhi-bhakti, or devotional service under scheduled regulations. It is said in the Vedas (Taittirīya Up. 2.7), raso vai saḥ: the Absolute Truth is the reservoir for all kinds of reciprocal exchanges of loving sentiments. He is also causelessly merciful, and He wants to bestow upon us this privilege of rāga-bhakti. Thus He appeared by His own internal energy. He was not forced to appear by any extraneous force.
vrajera nirmala rāga śuni bhakta-gaṇa
rāga-mārge bhaje yena chāḍi dharma-karma
Then, by hearing about the pure love of the residents of Vraja, devotees will worship Me on the path of spontaneous love, abandoning all rituals of religiosity and fruitive activity. [Śrī Caitanya-caritāmṛta, Ādi 4.33]
PURPORT
Many realized souls, such as Raghunātha dāsa Gosvāmī and King Kulaśekhara, have recommended with great emphasis that one develop this spontaneous love of Godhead, even at the risk of transgressing all the traditional codes of morality and religiosity. Śrī Raghunātha dāsa Gosvāmī, one of the six Gosvāmīs of Vṛndāvana, has written in his prayers called the Manaḥ-śikṣā that one should simply worship Rādhā and Kṛṣṇa with all attention. Na dharmaṁ nādharmaṁ śruti-gaṇa-niruktaṁ kila kuru: one should not be much interested in performing Vedic rituals or simply following rules and regulations.
King Kulaśekhara has written similarly, in his book Mukunda-mālā-stotra (5):
nāsthā dharme na vasu-nicaye naiva kāmopabhoge
yad bhāvyaṁ tad bhavatu bhagavan pūrva-karmānurūpam
etat prārthyaṁ mama bahu-mataṁ janma-janmāntare pi
tvat-pādāmbho-ruha-yuga-gatā niścalā bhaktir astu
I have no attraction for performing religious rituals or holding any earthly kingdom. I do not care for sense enjoyments; let them appear and disappear in accordance with my previous deeds. My only desire is to be fixed in devotional service to the lotus feet of the Lord, even though I may continue to take birth here life after life.
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11.22.09
Posted in Bhakti-rasāmṛta-sindhu, Darshan, Esoteric Teaching, Nectar of Devotion at 11:20 am by anandavardhana
tatra sādhana-bhaktiḥ —
kṛti-sādhyā bhavet sādhya-bhāvā sā sādhanābhidhā |
nitya-siddhasya bhāvasya prākaṭyaṁ hṛdi sādhyatā ||1.2.2||
Now we will define sādhana-bhakti: Action of the senses that produces the state of bhāva is called sādhana-bhakti. The state of bhāva-bhakti that is attained (sādhyata) is an eternal sthāyi-bhāva which is not created, but simply manifests within the soul by the spiritual energy of the Lord.
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11.21.09
Posted in Bhakti-rasāmṛta-sindhu, Darshan, Esoteric Teaching, Nectar of Devotion at 1:00 am by anandavardhana
sā bhaktiḥ sādhanaṁ bhāvaḥ premā ceti tridhoditā ||1.2.1||
There are three types of bhakti: sādhana, bhāva and prema.
tatra sādhana-bhaktiḥ —
kṛti-sādhyā bhavet sādhya-bhāvā sā sādhanābhidhā |
nitya-siddhasya bhāvasya prākaṭyaṁ hṛdi sādhyatā ||1.2.2||
Now we will define sādhana-bhakti: Action of the senses that produces the state of bhāva is called sādhana-bhakti. The state of bhāva-bhakti that is attained (sādhyata) is an eternal sthāyi-bhāva which is not created, but simply manifests within the soul by the spiritual energy of the Lord.
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