उत्साहान् निश्चयाद् धैर्यात्
तत्-तत्-कर्म-प्रवर्तनात्
सङ्ग-त्यागात् सतो वृत्तेः
षड्भिर् भक्तिः प्रसिध्यति
utsāhān niścayād dhairyāt
tat-tat-karma-pravartanāt
saṅga-tyāgāt sato vṛtteḥ
ṣaḍbhir bhaktiḥ prasidhyati [5]
This verse by Rūpa Goswāmī has been translated by Śrīla Bhakti Siddhānta Saraswatī Ṭhākur’s in his poetic Bengali translation,
Bhāṣā, and Bengali prose commentary,
Anuvṛtti, on Śrīla Rūpa Goswāmī Prabhu’s
Śrī Upadeśāmṛta.
http://www.gaudiyadarshan.com/posts/the-six-qualities/
These texts were published in Śrī Gauḍīya Darśan, in Volume 2, Issue 11, 10 June 1957, Volume 2, Issue 12, 12 July 1957, and Volume 3, Issue 1, 12 August 1957. In combination with Śrīla Bhakti Vinod Ṭhākur’s Pīyūṣa-varṣiṇī-vṛtti, they were also published as a book from Śrī Chaitanya Sāraswat Maṭh by Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj in 1970.
“The Upadeśāmṛta of Śrīla Rūpa Goswāmī is also extremely good for us.”
—Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj,
Affectionate Guidance
Śrī Upadeśāmṛta Verse Three
উৎসাহান্নিশ্চয়াদ্ধৈর্য্যাৎ তত্তৎকর্ম্ম-প্রবর্ত্তনাৎ ।
সঙ্গত্যাগাৎ সতোবৃত্তেঃ ষড়্ভির্ভক্তিঃ প্রসিধ্যতি ॥৩॥
utsāhān niśchayād dhairyāt tat-tat-karma-pravartanāt
saṅga-tyāgāt sato vṛtteḥ ṣaḍbhir bhaktiḥ prasidhyati [3]
bhaktiḥ–Devotion prasidhyati–is nourished ṣaḍbhiḥ–by these six [qualities]: utsāhāt–enthusiasm, niśchayāt–conviction, dhairyāt–perseverance, pravartanāt–engaging [in] tat-tat–suitable karma–activities, tyāgāt–giving up saṅga–[bad] association, [and] vṛtteḥ–[following] the conduct sataḥ–of the great souls.
Devotion is nourished by these six qualities: (1) enthusiasm, (2) conviction, (3) perseverance, (4) engaging in favourable activities, (5) giving up bad association, and (6) following the conduct of the great souls.
Bhāṣā
ভজনে উৎসাহ যার ভিতরে বাহিরে ।
সুদুর্ল্লভ কৃষ্ণভক্তি পাবে ধীরে ধীরে ॥১॥
bhajane utsāha yāra bhitare bāhire
sudurlabha kṛṣṇa-bhakti pābe dhīre dhīre [1]
[Those] yāra–who [have] utsāha–enthusiasm bhajane–for service, bhitare–within [and] bāhire–without, dhīre dhīre–gradually pābe–will attain bhakti–devotion kṛṣṇa–to Kṛṣṇa [even though it is] sudurlabha–most difficult to attain. [1]
Those who have enthusiasm for service, within and without, will gradually attain devotion to Kṛṣṇa even though it is most difficult to attain.
কৃষ্ণভক্তি-প্রতি যা’র বিশ্বাস নিশ্চয় ।
শ্রদ্ধাবান্ ভক্তিমান্ জন সেই হয় ॥২॥
kṛṣṇa-bhakti prati yāra viśvāsa niśchaya
śraddhāvān bhaktimān jana sei haya [2]
sei–Those jana–persons yāra–who [have] viśvāsa–belief [and] niśchaya–conviction prati–in bhakti–devotion kṛṣṇa–to Kṛṣṇa haya–are śraddhāvān–faithful [and] bhaktimān–devoted. [2]
Those who have belief and conviction in devotion to Kṛṣṇa are certainly faithful and devoted.
কৃষ্ণসেবা না পাইয়া ধীরভাবে যেই ।
ভক্তির সাধন করে, ভক্তিমান্ সেই ॥৩॥
kṛṣṇa-sevā nā pāiyā dhīra-bhāve yei
bhaktira sādhana kare bhaktimān sei [3]
sei–Those yei–who kare–engage in bhaktira–devotional sādhana–practice dhīra-bhāve–with perseverence [despite] pāiyā nā–having not attained kṛṣṇa–Kṛṣṇa’s sevā–service [are] bhaktimān–devoted. [3]
Those who engage in devotional practice with perseverence despite having not attained Kṛṣṇa’s service have devotion.
যাহাতে কৃষ্ণের সেবা, কৃষ্ণের সন্তোষ ।
সেই কর্ম্মে ব্রতী সদা, না করয়ে রোষ ॥৪॥
yāhāte kṛṣṇera sevā kṛṣṇera santoṣa
sei karme vratī sadā nā karaye roṣa [4]
[They are] sadā–always vratī–engaged karme–in activities sei yāhāte–in which [there is] sevā–service kṛṣṇera–to Kṛṣṇa [and] santoṣa–satisfaction kṛṣṇera–for Kṛṣṇa, [and] roṣa karaye nā–they do not become angry. [4]
They always engage in activities by which Kṛṣṇa is served and satisfied, and they never become angry.
কৃষ্ণের অভক্ত-জনসঙ্গ পরিহরি’ ।
ভক্তিমান্ ভক্তসঙ্গে সদা ভজে হরি ॥৫॥
kṛṣṇera abhakta-jana-saṅga parihari’
bhaktimān bhakta-saṅge sadā bhaje hari [5]
[Those who are] bhaktimān–devoted parihari’–leave saṅga–the association jana–of persons [who are] abhakta–non-devotees kṛṣṇera–of Kṛṣṇa, [and] sadā–always bhaje–serve hari–the Lord saṅge–in the association bhakta–of the devotees. [5]
Those who have devotion leave the association of persons who are not devotees of Kṛṣṇa and always serve the Lord in the association of the devotees.
কৃষ্ণভক্ত যাহা করে, তদনুসরণে ।
ভক্তিমান্ আচরয় জীবনে মরণে ॥৬॥
kṛṣṇa-bhakta yāhā kare tad anusaraṇe
bhaktimān ācharaya jīvane maraṇe [6]
[Those who are] bhaktimān–devoted ācharaya–act anusaraṇe–in accordance [with] tad–that yāhā–which bhakta–the devotees kṛṣṇa–of Kṛṣṇa kare–do, jīvane–in life [and] maraṇe–in death. [6]
Those who have devotion follow what the devotees of Kṛṣṇa do, in life and in death.
এই ছয় জন হয় ভক্তি-অধিকারী ।
বিশ্বের মঙ্গল করে ভক্তি পরচারি’ ॥৭॥
ei chaya jana haya bhakti-adhikārī
viśvera maṅgala kare bhakti parachāri’ [7]
ei–These chaya–six [types of] jana–people haya–are adhikārī–qualified bhakti–for devotion, [and] maṅgala kare–they uplift viśvera–the world parachāri’–by propagating bhakti–devotion. [7]
These six types of people are qualified for devotion, and they uplift the world by propagating devotion.
Anuvṛtti
Remaining indifferent to all practices, principles, and topics of interest that exist related to the pursuits of jñān, karma, and anyābhilāṣ, and engaging exclusively in the practice of devotion is utsāha.
yā niśā sarva-bhūtānāṁ tasyāṁ jāgarti saṁyamī
yasyāṁ jāgrati bhūtāni sā niśā paśyato muneḥ(Śrīmad Bhagavad-gītā: 2.69)
[“Those who have full self-control are awake in that which is night for all beings, and all beings are awake in that which is night for the sages who see.”]
“Devotion to the Lord is the soul’s one and only aim of life.” This is niśchaya. “Conviction in the three paths of jñān, karma, or anyābhilāṣ cannot produce any good; the soul should follow the path of devotion exclusively.” Such firm conception is niśchaya.
“The three paths of jñān, karma, or anyābhilāṣ make the soul fickle. The path of devotion is the only steady path for the pure soul.” Such firm faith is dhairya. “The path of devotion will never cause anyone harm.” Such conception is dhairya.
ye ’nye ’ravindākṣa vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛchchhreṇa paraṁ padaṁ tataḥ
patanty adho ’nādṛta-yuṣmad-aṅghrayaḥ
tathā na te mādhava tāvakāḥ kvachid
bhraśyanti mārgāt tvayi baddha-sauhṛdāḥ(Śrīmad Bhāgavatam: 10.2.32–3)
[“O lotus-eyed Lord, those who consider themselves liberated but are devoid of devotion to You have impure intelligence. They ascend to the supreme abode with great difficulty but then fall down from there because they have no regard for Your feet. Your devotees, however, O Lord, who are bound by affection for You, never fall from the path.”]
khaṇḍa khaṇḍa hai’ deha yāya yadi prāṇa
tabu āmi vadane nā chhāḍi hari-nāma(Śrī Chaitanya-Bhāgavat: Ādi-khaṇḍa, 16.94)
[“Even if this body is cut into pieces and I breath my last, I will never stop chanting the Lord’s Name.”]
Understanding that all the duties prescribed for jñānīs and karmīs are distinct from service to Kṛṣṇa, remaining indifferent to them, and engaging in the practices of devotion is tat-tat-karma-pravartana. Performing the activities that are appropriate for one’s own stage within the three stages of devotees and not making a show of performing the activities meant for a stage different from the one in which one is situated is tat-tat-karma-pravartana.
Understanding that jñānīs, karmīs, and anyābhilāṣīs are all materialistic fools and avoiding their association is saṅga-tyāga. Only the association of devotees is desirable. Jñānīs and other nondevotees do not honour those who associate with devotees. So, let all one’s efforts to obtain honour from karmīs and jñānīs be gone. One should not maintain any connection with such persons whatsoever.
In jñānīs, the conditioned ego is predominant, and in their endeavour to overcome their conditioning, they engage in transitory practices. The thirst of karmīs is similarly only temporary, and there is no need to even mention the anyābhilāṣīs in this regard. We should avoid these three types of transitory egotists and follow the conduct of the devoted sādhus who always take shelter in the Name. The pursuits of karma, jñān, and anyābhilāṣ are never steps on the path of devotion.
jñāna-vairāgyādi bhaktira kabhu nahe aṅga(Śrī Chaitanya-charitāmṛta: Madhya-līlā, 22.141)
[“Knowledge and renunciation are never limbs of devotion.”]
These three paths, separate from devotion, are unreal, that is, non-eternal.
yasyāsti bhaktir bhagavaty akiñchanā
sarvair guṇais tatra samāsate surāḥ
harāv abhaktasya kuto mahad-guṇā
manorathenāsati dhāvato bahiḥ(Śrīmad Bhāgavatam: 5.18.12)
[“All the gods and all virtues reside in the bodies of those who have unconditional devotion to the Lord. Where are the virtues of non-devotees, riding the chariot of the mind, who always wander in search of external ends”]
Thus, only the practice of devotion is sādhu-vṛtti, and following the sādhus is the path of devotion.
Enthusiasm for Kṛṣṇa’s service, conviction in Kṛṣṇa’s service, steadiness in Kṛṣṇa’s service, engaging in activities for the purpose of Kṛṣṇa’s service, avoiding the association of nondevotees of Kṛṣṇa, and following the devotees of Kṛṣṇa—devotion develops by engaging in these six practices
[Here's the translation and commentary by A.C. Bhaktivedānta Swāmī]
SYNONYMS
TRANSLATION
There are six principles favorable to the execution of pure devotional service: (1) being enthusiastic, (2) endeavoring with confidence, (3) being patient, (4) acting according to regulative principles [such as
śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam [SB 7.5.23]—hearing, chanting and remembering
Kṛṣṇa], (5) abandoning the association of nondevotees, and (6) following in the footsteps of the previous ācāryas. These six principles undoubtedly assure the complete success of pure devotional service.
PURPORT
Devotional service is not a matter of sentimental speculation or imaginative ecstasy. Its substance is practical activity. Śrīla
Rūpa Gosvāmī, in his
Bhakti-rasāmṛta-sindhu (1.1.11), has defined devotional service as follows:
“Uttamā bhakti, or unalloyed devotion unto the Supreme Personality of Godhead, Śrī
Kṛṣṇa, involves the rendering of devotional service in a way that is favorable to the Lord. This devotional service should be free from any extraneous motive and devoid of fruitive
karma, impersonal
jñāna and all other selfish desires.”
Bhakti is a sort of cultivation. As soon as we say “cultivation,” we must refer to activity. Cultivation of spirituality does not mean sitting down idly for meditation, as some pseudo-
yogīs teach. Such idle meditation may be good for those who have no information of devotional service, and for this reason it is sometimes recommended as a way to check distracting materialistic activities. Meditation means stopping all nonsensical activities, at least for the time being. Devotional service, however, not only puts an end to all nonsensical mundane activities, but also engages one in meaningful devotional activities. Śrī
Prahlāda Mahārājarecommends:
The nine processes of devotional service are as follows:
1. hearing the name and glories of the Supreme Personality of Godhead
2. chanting His glories
3. remembering the Lord
4. serving the Lord’s feet
5. worshiping the Deity
6. offering obeisances unto the Lord
7. acting as the Lord’s servant
8. making friends with the Lord
9. surrendering oneself fully to the Lord
Śravaṇam, or hearing, is the first step in acquiring transcendental knowledge. One should not give aural reception to unauthorized persons, but should approach the proper person, as recommended in
Bhagavad-gītā(
4.34):
“Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.”
It is further recommended in the
Muṇḍaka Upaniṣad, tad-vijñānārthaṁ sa gurum evābhigacchet: [MU1.2.12] “To understand that transcendental science, one must approach a bona fide spiritual master.” Thus this method of submissively receiving transcendental confidential knowledge is not merely based on mental speculation. In this regard, Śrī
Caitanya Mahāprabhu told
Rūpa Gosvāmī:
“In the course of traversing the universal creation of
Brahmā, some fortunate soul may receive the seed of
bhakti-latā, the creeper of devotional service. This is all by the grace of
guru and
Kṛṣṇa.” (
Caitanya-caritāmṛta, Madhya 19.151) The material world is a place of confinement for the living entities who are by nature
ānandamaya, pleasure-seeking. They actually want to be free from the confinement of this world of conditional happiness, but not knowing the process of liberation, they are bound to transmigrate from one species of life to another and from one planet to another. In this way the living entities are wandering throughout the material universe. When by good fortune one comes in contact with a pure devotee and hears from him patiently, one begins to follow the path of devotional service. Such an opportunity is offered to a person who is sincere. The International Society for Krishna Consciousness is giving such a chance to humanity at large. If by fortune one takes advantage of this opportunity to engage in devotional service, the path of liberation immediately opens.
One should accept this opportunity to return home, back to Godhead, very enthusiastically. Without enthusiasm, one cannot be successful. Even in the material world one has to be very enthusiastic in his particular field of activity in order to become successful. A student, businessman, artist or anyone else who wants success in his line must be enthusiastic. Similarly, one has to be very enthusiastic in devotional service. Enthusiasm means action, but action for whom? The answer is that one should always act for
Kṛṣṇa—
kṛṣṇārthākhila-ceṣṭā (
Bhakti-rasāmṛta-sindhu).
In all phases of life one has to perform devotional activities under the direction of the spiritual master in order to attain perfection in
bhakti-yoga. It is not that one has to confine or narrow one’s activities.
Kṛṣṇa is all-pervading. Therefore nothing is independent of
Kṛṣṇa, as
Kṛṣṇa Himself states in
Bhagavad-gītā (
9.4):
“By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.” Under the direction of the bona fide spiritual master, one has to make everything favorable for Kṛṣṇa’s service. For example, at present we are using a dictaphone. The materialist who invented this machine intended it for businessmen or writers of mundane subject matters. He certainly never thought of using the dictaphone in God’s service, but we are using this dictaphone to write
Kṛṣṇa conscious literature. Of course, the manufacture of the dictaphone is wholly within the energy of
Kṛṣṇa. All the parts of the instrument, including the electronic functions, are made from different combinations and interactions of the five basic types of material energy—namely,
bhūmi, jala, agni, vāyu and
ākāśa. The inventor used his brain to make this complicated machine, and his brain, as well as the ingredients, were supplied by
Kṛṣṇa. According to the statement of
Kṛṣṇa,
mat-sthānisarva-bhūtāni: “Everything is depending on My energy.” Thus the devotee can understand that since nothing is independent of Kṛṣṇa’s energy, everything should be dovetailed in His service.
Endeavor executed with intelligence in
Kṛṣṇa consciousness is called
utsāha, or enthusiasm. The devotees find the correct means by which everything can be utilized in the service of the Lord (
nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate). The execution of devotional service is not a matter of idle meditation but practical action in the foreground of spiritual life.
These activities must be executed with patience. One should not be impatient in
Kṛṣṇa consciousness. Indeed, this
Kṛṣṇa consciousness movement was started single-handedly, and in the beginning there was no response, but because we continued to execute our devotional activities with patience, people gradually began to understand the importance of this movement, and now they are eagerly participating. One should not be impatient in discharging devotional service, but should take instructions from the spiritual master and execute them with patience, depending on the mercy of
guru and
Kṛṣṇa. The successful execution of
Kṛṣṇa conscious activities requires both patience and confidence. A newly married girl naturally expects offspring from her husband, but she cannot expect to have them immediately after marriage. Of course, as soon as she is married she can attempt to get a child, but she must surrender to her husband, confident that her child will develop and be born in due time. Similarly, in devotional service surrender means that one has to become confident. The devotee thinks,
avaśya rakṣibe kṛṣṇa: “Kṛṣṇa will surely protect me and give me help for the successful execution of devotional service.” This is called confidence.
As already explained, one should not be idle but should be very enthusiastic about executing the regulative principles—
tat-tat-karma-pravartana. Neglect of the regulative principles will destroy devotional service. In this
Kṛṣṇa consciousness movement there are four basic regulative principles, forbidding illicit sex, meat-eating, gambling and intoxication. A devotee must be very enthusiastic about following these principles. If he becomes slack in following any of them, his progress will certainly be checked. Śrīla
Rūpa Gosvāmī therefore recommends,
tat-tat-karma-pravartanāt: “One must strictly follow the regulative principles of
vaidhī bhakti.” In addition to these four prohibitions (
yama), there are positive regulative principles (
niyama), such as the daily chanting of sixteen rounds on
japa-mālā beads. These regulative activities must be faithfully performed with enthusiasm. This is called
tat-tat-karma-pravartana, or varied engagement in devotional service.
Furthermore, in order to be successful in devotional service one must give up the association of undesirable people. This includes
karmīs, jñānīs, yogīs and other nondevotees. Once Śrī
Caitanya Mahāprabhu was asked by one of His householder devotees about the general principles of Vaiṣṇavism, as well as the general routine activities of the
Vaiṣṇava, and Śrī
Caitanya Mahāprabhu immediately replied,
asat-saṅga-tyāga,—ei vaiṣṇava-ācāra: “Characteristically, a
Vaiṣṇava is one who gives up the association of worldly people, or nondevotees.” Śrīla Narottama
dāsa Ṭhākura has therefore recommended,
tāṅdera caraṇa sevi bhakta-sane vāsa: one has to live in the company of pure devotees and execute the regulative principles laid down by the previous
ācāryas,the six Gosvāmīs (namely, Śrī
Rūpa Gosvāmī, Śrī
Sanātana Gosvāmī, Śrī
Jīva Gosvāmī, Śrī
Raghunātha dāsaGosvāmī, Śrī
Gopāla Bhaṭṭa Gosvāmī and Śrī
Raghunātha Bhaṭṭa Gosvāmī). If one lives in the association of devotees, there is little chance of associating with nondevotees. The International Society for Krishna Consciousness is opening many centers just to invite people to live in the company of devotees and practice the regulative principles of spiritual life.
Devotional service means transcendental activities. On the transcendental platform there is no contamination by the three modes of material nature. This is called
viśuddha-sat-tva, the platform of pure goodness, or goodness free from contamination by the qualities of passion and ignorance. In this
Kṛṣṇa consciousness movement we require everyone to rise early in the morning, by four A.M.,and attend
maṅgala-ārati, or morning worship, then read
Śrīmad-Bhāgavatam, perform
kīrtana, and so forth. Thus we hold continuous activities in devotional service twenty-four hours daily. This is called
sato vṛtti, or following in the footsteps of the previous
ācāryas who expertly filled every moment of time with
Kṛṣṇa conscious activities.
If one strictly follows the advice given in this verse by Śrīla
Rūpa Gosvāmī—namely, being enthusiastic, being confident, being patient, giving up the association of unwanted persons, following the regulative principles and remaining in the association of devotees—one is sure to advance in devotional service. In this regard Śrīla Bhaktisiddhānta
Sarasvatī Ṭhākura remarks that the cultivation of knowledge by philosophical speculation, the collection of mundane opulence by the advancement of fruitive activities, and the desire for
yoga-siddhis,material perfections, are all contrary to the principles of devotional service. One has to become thoroughly callous to such nonpermanent activities and turn his intention instead to the regulative principles of devotional service. According to
Bhagavad-gītā (
2.69):
“What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.”
Engagement in the devotional service of the Lord is the life and soul of the living entity. It is the desired goal and supreme perfection of human life. One has to become confident about this, and one also has to be confident that all activities other than devotional service—such as mental speculation, fruitive work or mystic endeavor—will never yield any enduring benefit. Complete confidence in the path of devotional service will enable one to attain his desired goal, but attempting to follow other paths will only succeed in making one restless. In the Seventh Canto of the
Śrīmad-Bhāgavatam it is stated: “One must be calmly convinced that those who have given up devotional service to engage in severe austerities for other purposes are not purified in their minds, despite their advanced austerities, because they have no information of the transcendental loving service of the Lord.”
It is further stated in the Seventh Canto: “Although mental speculators and fruitive actors may perform great austerities and penances, they still fall down because they do not have information about the lotus feet of the Lord.” The devotees of the Lord, however, never fall down. In
Bhagavad-gītā (
9.31), the Supreme Personality of Godhead assures
Arjuna,
kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: “O son of
Kuntī, declare it boldly that My devotee never perishes.”
“In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.”
Devotional service is so pure and perfect that once having begun, one is forcibly dragged to ultimate success. Sometimes a person will give up his ordinary material engagements and out of sentiment take shelter of the lotus feet of the Supreme Lord and thus begin the preliminary execution of devotional service. Even if such an immature devotee falls down, there is no loss on his part. On the other hand, what is the gain of one who executes the prescribed duties according to his
varṇa and
āśrama but does not take to devotional service? Although a fallen devotee may take his next birth in a low family, his devotional service will nonetheless resume from where it left off. Devotional service is
ahaituky apratihatā; it is not the effect of any mundane cause, nor can it be terminated by any mundane cause or permanently curtailed by any material interruption. Therefore a devotee should be confident about his engagement and should not be very interested in the activities of the
karmīs, jñānīs and
yogīs.
There are certainly many good qualities among fruitive actors, philosophical speculators and mystic
yogīs,but all good qualities automatically develop in the character of a devotee. No extraneous endeavor is needed. As confirmed by
Śrīmad-Bhāgavatam (
5.18.12), all the good qualities of the demigods manifest progressively in one who has developed pure devotional service. Because a devotee is not interested in any material activity, he does not become materially contaminated. He is immediately situated on the platform of transcendental life. However, one who engages in mundane activity—be he a so-called
jñānī, yogī, karmī, philanthropist, nationalist, or whatever—cannot attain the higher stage of
mahātmā. He remains a
durātmā, or cripple-minded person. According to
Bhagavad-gītā (
9.13):
“O son of
Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.”
Since all the devotees of the Lord are under the protection of His supreme potency, they should not deviate from the path of devotional service and take to the path of the
karmī, jñānī or
yogī. This is called
utsāhān niścayād dhairyāt tat-tat-karma-pravartanāt, enthusiastically executing the regulative activities of devotional service with patience and confidence. In this way one can advance in devotional service without hindrance.
