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| Śrīla Bhaktisiddhānta Saraswati Ṭhakura |
শ্রী গৌड़िয-কন্ঠহার
Gaudiya Kanṭhahāra:
13th Jewel
SĀDHANA-BHAKTI-TATTVA
The Practice of Divine Love
The Jeweled Necklace of the Gaudiya Vaishnavas
Being a compendium of quotations from revealed scriptures
concerning the truths about the cult of Chaitanya Mahāprabhu
Compiled under the authority and direction of
His Divine Grace
Bhaktisiddhānta Sāraswāti Goswāmī
Prabhupada
Translated and edited, with original Sanskrit and Bengali and Roman transliteration by
B. V. Mahāyogi, Michael Dolan
१३.३८
एतावान् साङ्ख्य-योगाभ्यां स्व-धर्म- परिनिष्ठया
जन्म-लाभः परः पुंसाम् अन्ते नारायण- स्मृतिः
13.38
etāvān sāṅkhya-yogābhyāṁ sva-dharma- pariniṣṭhayā
janma-lābhaḥ paraḥ puṁsām ante nārāyaṇa- smṛtiḥ
The highest perfection of human life, achieved either by complete knowledge 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.
(Bhāg. 2.1.6)
The Results of Remembering Material Subjects vs. that of Remembering Kṛṣṇa
विषयान् ध्यायतश् चित्तं विषयेषु विषज्जते माम्
अनुस्मरतश् चित्तं मय्य् एव प्रविलीयते
13.39
viṣayān dhyāyataś cittaṁ viṣayeṣu viṣajjate mām
anusmarataś cittaṁ mayy eva pravilīyate
One who meditates on the objects of the senses becomes attached to those things. One who remembers Me, however, becomes absorbed in Me.
(Bhāg. 11.14.27)
The Results of Remembering Kṛṣṇa
१३.४०
अविस्मृतिः कृष्ण-पदारविन्दयोः क्षिणोत्य् अभद्राणि च शं तनोति
सत्त्वस्य शुद्धिं परमात्म-भक्तिं ज्ञानं च विज्ञान-विराग-युक्तम्
13.40
avismṛtiḥ kṛṣṇa-padāravindayoḥ kṣiṇoty abhadrāṇi ca śaṁ tanoti
sattvasya śuddhiṁ paramātma-bhaktiṁ jñānaṁ ca vijñāna-virāga-yuktam
For one who remembers the lotus feet of Kṛṣṇa, 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 realises the Paramatma. Thus one gradually develops knowledge (jñāna), realisation (vijñāna), and renunciation (vairāgya).
(Bhāg. 12.12.55)
Kīrtana is Better than Śravaṇa and Smaraṇa
१३.४१
यद्यन्या भक्तिः कलौ कर्तव्या तदा कीर्तनाख्या भक्ति-संयोग-नैव
इत्युक्तम्. यज्ञैः सङ्कीर्तन-प्रायैर् यजन्ति हि सुमेधस इति. तत्र च
स्वतन्त्रम् एव नाम कीर्तनम्-अत्यन्त- प्रशस्तम्.
13.41
yadyanyā bhaktiḥ kalau kartavyā tadā kīrtanākhyā bhakti-saṁyoga-naiva
ityuktam. yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasa iti. tatra ca
svatantram eva nāma kīrtanam-atyanta- praśastam.
Even though in the age of Kali one may perform the above eight branches of
bhakti, nevertheless, one must perform kīrtana as the principle way of
advancing in sādhana-bhakti. The Śrīmad Bhāgavatam says, yajñaiḥ saṅkīrtanaprāyair yajanti hi sumedhasaḥ, "Those who are intelligent in this age of Kali
will worship the Lord through the performance of saṅkīrtana". On account of
this it is determined from an objective point of view, that of all processes of
devotional service, nāma-saṅkīrtana is the best.
(Krama-Sandarbha commentary to Bhāg. 7.5.23-24)
Pāda-sevana
१३.४२
यत्-पाद-सेवाभिरुचिस् तपस्विनाम् अशेष-जन्मोपचितं मलं धियः सद्यः क्षिणोत्य् अन्वहम् एधती सती यथा पदाङ्गुष्ठ-विनिःसृता सरित्
13.42
yat-pāda-sevābhirucis tapasvinām aśeṣa-janmopacitaṁ malaṁ dhiyaḥ sadyaḥ kṣiṇoty anvaham edhatī satī yathā padāṅguṣṭha-viniḥsṛtā sarit
By the inclination to serve the lotus feet of the Lord, suffering humanity can
immediately cleanse the dirt accumulated in their minds during innumerable
births. Like the Ganges, which emanates from the lotus feet of the Lord, such a
process immediately cleanses the mind, and thus Kṛṣṇa consciousness gradually increases. (Bhāg. 4.21.31)
१३.४३
धौतात्मा पुरुषः कृष्ण- पाद-मूलं न मुञ्चति
मुक्त-सर्व-परिक्लेशः पान्थः स्व-शरणं यथा
13.43
dhautātmā puruṣaḥ kṛṣṇa- pāda-mūlaṁ na muñcati
mukta-sarva-parikleśaḥ pānthaḥ sva-śaraṇaṁ yathā
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.
(Bhāg. 2.8.6)
१३.४४
पादसेवायां पादशब्दो भक्यैव निर्दिष्ठः. ततः सेवायाः
सादरत्वं विधीयते. अस्य श्री मूर्ति-दर्शन-
स्पर्शन-परिक्रमानुव्रजनभगवन्-
मन्दिर-गङ्गा-पुरुषोत्तम-द्वारका-मथुरादि तदीय तीर्थस्थान-
गमना-दयोऽप्य् अन्तर्-भावयेद्
13.44
pādasevāyāṁ pādaśabdo bhakyaiva nirdiṣṭhaḥ. tataḥ sevāyāḥ
sādaratvaṁ vidhīyate. asya śrī mūrti-darśana-
sparśana-parikramānuvrajanabhagavan-
mandira-gaṅgā-puruṣottama-dvārakā-mathurādi tadīya tīrthasthāna-
gamanā-dayo'py antar-bhāvayed
In this verse, the words, pāda-sevanam indicates service through bhakti. On account of
this, there is the formal or proper fondness of service. Being intensely attached
to thinking of the Lord's lotus feet is called pāda- sevanam. When one is
particularly adherent to the process of pāda- 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 Jagannātha Purī, Dvārakā, and Mathurā to see the Lord's form, and bathing in the Ganges or Yamunā, and serving the devotees is also known as
tadīya-upāsanam, or worshiping those things in connection with Kṛṣṇa. This is
also considered to be a branch of pāda-sevanam.
(Krama-Sandarbha commentary on Bhāg. 7.5.23-24)
Result of Pāda-sevana
१३.४५
एतां स आस्थाय परात्म-निष्ठाम् अध्यासितां पूर्वतमैर् महर्षिभिः
अहं तरिष्यामि दुरन्त-पारं तमो मुकुन्दाङ्घ्रि-निषेवयैव
13.45
etāṁ sa āsthāya parātma-niṣṭhām adhyāsitāṁ pūrvatamair maharṣibhiḥ
ahaṁ tariṣyāmi duranta-pāraṁ tamo mukundāṅghri-niṣevayaiva
I shall cross over the ocean of material existence, which is extremely difficult 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. (Bhāg. 11.23.57)
Note: Śrī Viṣṇuswāmī considered
"accepting sannyāsa" as "parātma-niṣṭhām," being fixed in the service of Paramātmā.
১৩.৪৬
প্রভু কহে,-সাধু এই ভিক্ষুর বচন মুকুন্দ সেবন-ব্রত কৈল নির্ধারণ
পরাত্ম-নিষ্ঠা-মাত্র বেষ-ধারণ মুকুন্দ-সেবায় হয় সংসার-তারণ সেই বেষ কৈল, এবে বৃন্দাবন গিয়া কৃষ্ণ-নিষেবণ করি নিভৃতে বসিয়া
13.46
prabhu kahe,-sādhu ei bhikṣura vacana mukunda sevana-vrata kaila nirdhāraṇa
parātma-niṣṭhā-mātra veṣa-dhāraṇa mukunda-sevāya haya saṁsāra-tāraṇa sei veṣa kaila, ebe vṛndāvana giyā kṛṣṇa-niṣevaṇa kari nibhṛte vasiyā
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 sannyāsa is to dedicate oneself to the service of the lotus feet
of Mukunda. By serving Mukunda, one achieves divine love, a fate which eclipses liberation from the bondage of material existence.
(Cc. Madhya 3.7- 9)
Arcana
१३.४७
यथा तरोर् मूल-निषेचनेन तृप्यन्ति तत्-स्कन्ध-भुजोपशाखाः
प्राणोपहाराच् च यथेन्द्रियाणां तथैव सर्वार्हणम् अच्युतेज्या
13.47
yathā taror mūla-niṣecanena tṛpyanti tat-skandha-bhujopaśākhāḥ
prāṇopahārāc ca yathendriyāṇāṁ tathaiva sarvārhaṇam acyutejyā
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, simply by
worshiping the Supreme Personality of Godhead, all worship is automatically
performed and the entire universe is satisfied.
(Bhāg. 4.31.14)
१३.४८
विधिना देवदेवेशः शङ्ख चक्र धरो हरिः फलं ददाति सुलभं सलिलेनापि पूजितः
13.48
vidhinā devadeveśaḥ śaṅkha cakra dharo hariḥ phalaṁ dadāti sulabhaṁ salilenāpi pūjitaḥ
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.
(Śrī Kṛṣṇāmṛta-mahārṇava Mādhvācarya)
१३.४९
ये तु सम्पत्तिमन्तो गृहस्थास्तेषां त्वर्चनमार्ग एव मुख्यः तदकृत्वा फि निष्क्रिञ्चनवत् केवलस्मरणादि-निष्ठत्त्वे वित्तशाठ्य-प्रतिपत्तिः स्यात्.
पाराद्वारा सप्मादनं व्यवहारनिष्ठत्वस्यालसत्वस्य वा
प्रतिपादकम्.
ततो श्रद्धामयत्वाद्धीनमेव तत्. तथा गार्हस्त्य-धर्मस्य
देवतायागरूपस्य शाखापल्लवादिसेकस्थानीयस्य मूलसेकरूपम् तदर्चनमित्यपि तदकरणे महान् दोषः. दीक्षितानां च सर्वेषां तदकरणे नरकपातः श्रूयते. ननु भगवन्नामात्मका
एव मन्त्राः, तत्र विशेषेण नमः शब्दाद्यलओकृताः, श्री
भगवता श्री महृषिभिश् चाहित-शक्ति-विशेषाः, श्री भगवता
संम्त्मसम्बन्धविशेष-प्रतिपादकाश्च, तत्र केवलानि ततो मन्त्रेषु
नामतो ऽधिकसामर्थ्ये लब्धे कथं दीक्षाद्यपेक्षा उच्यते, यद्यपि
स्वरूपतो नास्ति, तथापि प्रायः देहादि
ऽसम्बन्धेन कदर्य-शीलानां विक्षिप्तचित्तानां जनानां तत् सङ्कोची-करणाय महऋषि-प्रभृतिभिरत्रार्चनमार्गे
क्वचित् काचिन्-मार्यादा स्थापितास्ति.
13.49
ye tu sampattimanto gṛhasthāsteṣāṁ tvarcanamārga eva mukhyaḥ tadakṛtvā phi niṣkriñcanavat kevalasmaraṇādi-niṣṭhattve vittaśāṭhya-pratipattiḥ syāt.
pārādvārā sapmādanaṁ vyavahāraniṣṭhatvasyālasatvasya vā
pratipādakam.
tato śraddhāmayatvāddhīnameva tat. tathā gārhastya-dharmasya
devatāyāgarūpasya śākhāpallavādisekasthānīyasya mūlasekarūpam tadarcanamityapi tadakaraṇe mahān doṣaḥ. dīkṣitānāṁ ca sarveṣāṁ tadakaraṇe narakapātaḥ śrūyate. nanu bhagavannāmātmakā
eva mantrāḥ, tatra viśeṣeṇa namaḥ śabdādyalaokṛtāḥ, śrī
bhagavatā śrī mahṛṣibhiś cāhita-śakti-viśeṣāḥ, śrī bhagavatā
saṁamtmasambandhaviśeṣa-pratipādakāśca, tatra kevalāni tato mantreṣu
nāmato 'dhikasāmarthye labdhe kathaṁ dīkṣādyapekṣā ucyate, yadyapi
svarūpato nāsti, tathāpi prāyaḥ dehādi
'sambandhena kadarya-śīlānāṁ vikṣiptacittānāṁ janānāṁ tat saṅkocī-karaṇāya mahaṛṣi-prabhṛtibhiratrārcanamārge
kvacit kācin-māryādā sthāpitāsti.
Śrīla Prabhupāda paraphrases this passage from Śrīla Jīva Gosvāmī's Krama-
Sandarbha: "Especially for gṛhasthas 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 brāhmaṇas 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 luxurious paraphenalia for Deity worship, and
consequently for householder devotees the worship of the Deity is compulsory.
[In our Kṛṣṇa consciousness movement there are brahmacārīs, gṛhasthas,
vānaprasthas, and sannyāsīs, but the Deity worship in the temple should be
performed expecially by the householders. The brahmacārīs can go with the
sannyāsīs to preach, and the vānaprasthas should prepare themselves for the
next status of renounced life, sannyāsa] Gṛhastha dvotees, however, 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. Gṛhasthas 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 namaḥ. In all the mantras there
are specific potencies, of which the gṛhastha must take advantage. There are
many mantras preceded by the word namaḥ, but if one chants the holy name of
the Lord, he receives the result of chanting namaḥ 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 initiated? The answer is that even
though the chanting of the holy name is sufficient to enable one to progres in
spiritual life to the standard of love of Godhead, one is nonetheless susceptible
to contamination because of having a material body, consequently special stress
is given to arcana-viddhi. One should therefore regularly take advantage of both
the bhāgavata process and the pāñcarātrikī process.
(Jīva Goswāmī Krama Sandarbha commentary Bhāg. 7.5.23)
१३.५०
पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति
तद् अहं भक्त्य्-उपहृतम् अश्नामि प्रयतात्मनः
13.50
patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtam aśnāmi prayatātmanaḥ
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-gītā 9.26)
१३.५१
अयं स्वस्त्य्-अयनः पन्था द्वि-जातेर् गृह- मेधिनः
यच् छ्रद्धयाप्त-वित्तेन शुक्लेनेज्येत पूरुषः
13.51
ayaṁ svasty-ayanaḥ panthā dvi-jāter gṛha- medhinaḥ
yac chraddhayāpta-vittena śuklenejyeta pūruṣaḥ
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.
(Bhāg. 10.84.37)
Vandana
१३.५२
तत्-पाद-पद्म प्रवणैः काय-मानस- भाषितैः
प्रणामो वासुदेवस्य वन्दनं कथ्यते बुधैः
13.52
tat-pāda-padma pravaṇaiḥ kāya-mānasa- bhāṣitaiḥ
praṇāmo vāsudevasya vandanaṁ kathyate budhaiḥ
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 devotees.
(Haribhakti- kalpa-latikā 9.1)
१३.५३
किं विद्यया परम-योग-पथैश् च किन्तैरभ्यासतोऽपि
शतशो जनिभिर्-दुरुहैः वन्दे मुकुन्दम् इह यन्-नतिमात्रकेण
कर्माण्यपोह्य परमं पदमेति लोकः
13.53
kiṁ vidyayā parama-yoga-pathaiś ca kintairabhyāsato'pi
śataśo janibhir-duruhaiḥ vande mukundam iha yan-natimātrakeṇa
karmāṇyapohya paramaṁ padameti lokaḥ
What need is there to perform the different yoga systems, which are difficult 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
Kṛṣṇa, for simply by offering obeisances to Him, one may get free from the
bonds of karma, and attain the supreme spiritual world.
(Hari-bhakti-kalpalatikā 9.2)
The Glories of Vandana
१३.५४
तत् ते ऽनुकम्पां सु-समीक्षमाणो भुञ्जान एवात्म-कृतं विपाकम्
हृद्-वाग्-वपुर्भिर् विदधन् नमेस् ते जीवेत यो मुक्ति-पदे स दाय-भाक्
13.54
tat te 'nukampāṁ su-samīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam
hṛd-vāg-vapurbhir vidadhan names te jīveta yo mukti-pade sa dāya-bhāk
O Lord, one who seeks Your mercy, while tolerating all kinds of adversities 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.
(Bhāg. 10.14.8)
१३.५५
नाहं वन्दे तव चरणयोर्-द्वन्द्वम्- अद्वन्द्व-हेतोः
कुम्भीपाकं गुरुमपि हरे नारकं नापनेतुम्
रम्या रामा-मृदुतनुलता-नन्दने नापि रन्तुं
भावे भावे हृदयभवने भावयेयं भवन्तम्
13.55
nāhaṁ vande tava caraṇayor-dvandvam- advandva-hetoḥ
kumbhīpākaṁ gurumapi hare nārakaṁ nāpanetum
ramyā rāmā-mṛdutanulatā-nandane nāpi rantuṁ
bhāve bhāve hṛdayabhavane bhāvayeyaṁ 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-mālā-stotram 4)
Dāsyam
१३.५६
देहधीन्द्रयवाक् चेतो- धर्म-कामार्थ- कर्मणाम्
भगवत्य् अर्पणं प्रीत्या दास्यम्-इत्य्- अभिधीयते
13.56
dehadhīndrayavāk ceto- dharma-kāmārtha- karmaṇām
bhagavaty arpaṇaṁ prītyā dāsyam-ity- abhidhīyate
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 dāsyam, service.
(Hari-bhakti-kalpa-latikā 10.1)
१३.५७
दास्ये खलु निमज्जन्ति सर्वा एव हि भक्तयः वासुदेवे जगन्तीव नभसीव दिशो दश
13.57
dāsye khalu nimajjanti sarvā eva hi bhaktayaḥ vāsudeve jagantīva nabhasīva diśo daśa
Just as the universes enter the transcendental body of Lord Vāsudeva, 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)
१३.५८
श्रवणं कीर्तनं ध्यान- पादसेवनमर्चनाम्
वन्दनं स्वार्पणं सख्यं सर्वं दास्ये प्रतिष्ठितम्
13.58
śravaṇaṁ kīrtanaṁ dhyāna- pādasevanamarcanām
vandanaṁ svārpaṇaṁ sakhyaṁ sarvaṁ dāsye pratiṣṭhitam
The devotional processes of hearing about the Lord, glorifying Him, remembering 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 Dāsya
१३.५९
आदरः परिचर्यायां सर्वाङ्गैर् अभिवन्दनम्
मद्-भक्त-पूजाभ्यधिका सर्व-भूतेषु मन्- मतिः
13.59
ādaraḥ paricaryāyāṁ sarvāṅgair abhivandanam
mad-bhakta-pūjābhyadhikā sarva-bhūteṣu man- matiḥ
My devotees take great care and respect in rendering Me service, offering
obeisances with all their bodily limbs, and above all worshiping My devotees.
They see all living beings as related to Me.
(Bhāg. 11.19.21)
१३.६०
मद्-अर्थेष्व् अङ्ग-चेष्टा च वचसा मद्- गुणेरणम्
मय्य् अर्पणं च मनसः सर्व-काम- विवर्जनम्
13.60
mad-artheṣv aṅga-ceṣṭā ca vacasā mad- guṇeraṇam
mayy arpaṇaṁ ca manasaḥ sarva-kāma- 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 material
desires. Thus are My devotees characterised.
(Bhāg. 11.19.22)
The Prayer of the Servant of the Lord
१३.६१
कामादीनां कति न कतिधा पालिता दुर्निदेशास्
तेषां जाता मयि न करुणा न त्रपा नोपशान्तिः
उत्सृज्यैतान् अथ यदु-पते साम्प्रतं लब्ध- बुद्धिस्
त्वाम् आयातः शरणम् अभयं मां नियुओक्ष्वात्म-दास्ये
13.61
kāmādīnāṁ kati na katidhā pālitā durnideśās
teṣāṁ jātā mayi na karuṇā na trapā nopaśāntiḥ
utsṛjyaitān atha yadu-pate sāmprataṁ labdha- buddhis
tvām āyātaḥ śaraṇam abhayaṁ māṁ niyuokṣvātma-dāsye
O my Lord, there is no limit to the unwanted orders of lusty desires. Although 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 transcendental
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
१३.६२
अति-विश्वस्त चित्तस्य वासुदेवे सुखाम्बुधौ
सौहॠद्देन परा प्रीतिः सख्यम् इत्य्-अभिधीयते
13.62
ati-viśvasta cittasya vāsudeve sukhāmbudhau
sauhaṝddena parā prītiḥ sakhyam ity-abhidhīyate
A very faithful devotee's love for Lord Vāsudeva, who is an ocean of bliss, in the
mood of friendship is called sakhyam, friendship.
(Hari-bhakti-kalpa-latikā 11.1)
Two Divisions of Sakhya: Faith-based and Affection-based
१३.६३
विश्वासो मित्रवृत्तिश् च सख्यं द्विविधम्-ईरितिअम्
13.63
viśvāso mitravṛttiś ca sakhyaṁ dvividham-īritiam
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
Vṛndāvana.
(Bhakti-rasāmṛta-sindhu, Pūrva- vibhāga 2.188)
Generic "faith-based" Sakhyam
१३.६४
एवं मनः कर्म-वशं प्रयुङ्क्ते अविद्ययात्मन्य्
उपधीयमाने प्रीतिर् न यावन् मयि वासुदेवे
न मुच्यते देह-योगेन तावत्
13.64
evaṁ manaḥ karma-vaśaṁ prayuṅkte avidyayātmany
upadhīyamāne prītir na yāvan mayi vāsudeve
na mucyate deha-yogena tāvat
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" towards God (Vāsudeva), he is certainly not delivered from having to accept a material body again and again.
(Bhāg. 5.5.6)
Sakhyam Based on Intimate Feelings of
Friendship
१३.६५
अहो भाग्यम् अहो भाग्यं नन्द-गोप- व्रजौकसाम्
यन्-मित्रं परमानन्दं पूर्णं ब्रह्म सनातनम्
13.65
aho bhāgyam aho bhāgyaṁ nanda-gopa- vrajaukasām
yan-mitraṁ paramānandaṁ pūrṇaṁ brahma sanātanam
What good fortune was Nanda Mahārāja's! What good fortune was bestowed
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.
(Bhāg. 10.14.32)
The Definition of Atmā-nivedanam
१३.६६
कृष्णायार्पित-देहस्य निर्ममस्याप् अम्हओकृतेः मनसस्
तत् स्वरूपत्वं स्मृतम्-आत्म- निवेदनम्
13.66
kṛṣṇāyārpita-dehasya nirmamasyāp amhaokṛteḥ manasas
tat svarūpatvaṁ smṛtam-ātma- 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 ātmā-nivedanam surrendering everything.
(Hari-bhakti-kalpalatika 12.1)
१३.६७
वपुरादिषु योऽपि कोऽपि वा गुणतोऽमानि यथा- तथा-विधः
तदहं तव पाद-पद्मयो-रहमद्यैव मया समर्पितः
13.67
vapurādiṣu yo'pi ko'pi vā guṇato'māni yathā- tathā-vidhaḥ
tadahaṁ tava pāda-padmayo-rahamadyaiva mayā samarpitaḥ
Whatever might be my situation with regard to the body and worldly conditions;
whatever might be the type of character I am endowed with I dedicate here and
now my entire self to You.
(Stotra-ratnam 49)
Śaraṇāgati
१३.६८
देवर्षि-भूताप्त-नृणां पितॄणां न किङ्करो नायम् ऋणी च राजन्
सर्वात्मना यः शरणं शरण्यं गतो मुकुन्दं परिहृत्य कर्म
13.68
devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ na kiṅkaro nāyam ṛṇī ca rājan
sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ gato mukundaṁ parihṛtya karma
O King, one who has given up all material desires and has taken full shelter 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. (Bhāg. 11.5.41)
१३.६९
सर्व-धर्मान् परित्यज्य माम् एकं शरणं व्रज
अहं त्वां सर्व-पापेभ्यो मोक्षयिष्यामि मा शुचः
13.69
sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ
Abandon all varieties of religion and surrender unto Me. I shall protect you
from all sinful reactions. Do not fear. (Bhagavad- gītā 18.66)
Duties and Religious Principles (Dharma) Favorable to Bhakti
The Jeweled Necklace of the Gaudiya Vaishnavas
Being a compendium of quotations from revealed scriptures
concerning the truths about the cult of Chaitanya Mahāprabhu
Compiled under the authority and direction of
His Divine Grace
Bhaktisiddhānta Sāraswāti Goswāmī
Prabhupada
Translated and edited, with original Sanskrit and Bengali and Roman transliteration by
B. V. Mahāyogi, Michael Dolan
१३.३८
एतावान् साङ्ख्य-योगाभ्यां स्व-धर्म- परिनिष्ठया
जन्म-लाभः परः पुंसाम् अन्ते नारायण- स्मृतिः
13.38
etāvān sāṅkhya-yogābhyāṁ sva-dharma- pariniṣṭhayā
janma-lābhaḥ paraḥ puṁsām ante nārāyaṇa- smṛtiḥ
The highest perfection of human life, achieved either by complete knowledge 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.
(Bhāg. 2.1.6)
The Results of Remembering Material Subjects vs. that of Remembering Kṛṣṇa
विषयान् ध्यायतश् चित्तं विषयेषु विषज्जते माम्
अनुस्मरतश् चित्तं मय्य् एव प्रविलीयते
13.39
viṣayān dhyāyataś cittaṁ viṣayeṣu viṣajjate mām
anusmarataś cittaṁ mayy eva pravilīyate
One who meditates on the objects of the senses becomes attached to those things. One who remembers Me, however, becomes absorbed in Me.
(Bhāg. 11.14.27)
The Results of Remembering Kṛṣṇa
१३.४०
अविस्मृतिः कृष्ण-पदारविन्दयोः क्षिणोत्य् अभद्राणि च शं तनोति
सत्त्वस्य शुद्धिं परमात्म-भक्तिं ज्ञानं च विज्ञान-विराग-युक्तम्
13.40
avismṛtiḥ kṛṣṇa-padāravindayoḥ kṣiṇoty abhadrāṇi ca śaṁ tanoti
sattvasya śuddhiṁ paramātma-bhaktiṁ jñānaṁ ca vijñāna-virāga-yuktam
For one who remembers the lotus feet of Kṛṣṇa, 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 realises the Paramatma. Thus one gradually develops knowledge (jñāna), realisation (vijñāna), and renunciation (vairāgya).
(Bhāg. 12.12.55)
Kīrtana is Better than Śravaṇa and Smaraṇa
१३.४१
यद्यन्या भक्तिः कलौ कर्तव्या तदा कीर्तनाख्या भक्ति-संयोग-नैव
इत्युक्तम्. यज्ञैः सङ्कीर्तन-प्रायैर् यजन्ति हि सुमेधस इति. तत्र च
स्वतन्त्रम् एव नाम कीर्तनम्-अत्यन्त- प्रशस्तम्.
13.41
yadyanyā bhaktiḥ kalau kartavyā tadā kīrtanākhyā bhakti-saṁyoga-naiva
ityuktam. yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasa iti. tatra ca
svatantram eva nāma kīrtanam-atyanta- praśastam.
Even though in the age of Kali one may perform the above eight branches of
bhakti, nevertheless, one must perform kīrtana as the principle way of
advancing in sādhana-bhakti. The Śrīmad Bhāgavatam says, yajñaiḥ saṅkīrtanaprāyair yajanti hi sumedhasaḥ, "Those who are intelligent in this age of Kali
will worship the Lord through the performance of saṅkīrtana". On account of
this it is determined from an objective point of view, that of all processes of
devotional service, nāma-saṅkīrtana is the best.
(Krama-Sandarbha commentary to Bhāg. 7.5.23-24)
Pāda-sevana
१३.४२
यत्-पाद-सेवाभिरुचिस् तपस्विनाम् अशेष-जन्मोपचितं मलं धियः सद्यः क्षिणोत्य् अन्वहम् एधती सती यथा पदाङ्गुष्ठ-विनिःसृता सरित्
13.42
yat-pāda-sevābhirucis tapasvinām aśeṣa-janmopacitaṁ malaṁ dhiyaḥ sadyaḥ kṣiṇoty anvaham edhatī satī yathā padāṅguṣṭha-viniḥsṛtā sarit
By the inclination to serve the lotus feet of the Lord, suffering humanity can
immediately cleanse the dirt accumulated in their minds during innumerable
births. Like the Ganges, which emanates from the lotus feet of the Lord, such a
process immediately cleanses the mind, and thus Kṛṣṇa consciousness gradually increases. (Bhāg. 4.21.31)
१३.४३
धौतात्मा पुरुषः कृष्ण- पाद-मूलं न मुञ्चति
मुक्त-सर्व-परिक्लेशः पान्थः स्व-शरणं यथा
13.43
dhautātmā puruṣaḥ kṛṣṇa- pāda-mūlaṁ na muñcati
mukta-sarva-parikleśaḥ pānthaḥ sva-śaraṇaṁ yathā
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.
(Bhāg. 2.8.6)
१३.४४
पादसेवायां पादशब्दो भक्यैव निर्दिष्ठः. ततः सेवायाः
सादरत्वं विधीयते. अस्य श्री मूर्ति-दर्शन-
स्पर्शन-परिक्रमानुव्रजनभगवन्-
मन्दिर-गङ्गा-पुरुषोत्तम-द्वारका-मथुरादि तदीय तीर्थस्थान-
गमना-दयोऽप्य् अन्तर्-भावयेद्
13.44
pādasevāyāṁ pādaśabdo bhakyaiva nirdiṣṭhaḥ. tataḥ sevāyāḥ
sādaratvaṁ vidhīyate. asya śrī mūrti-darśana-
sparśana-parikramānuvrajanabhagavan-
mandira-gaṅgā-puruṣottama-dvārakā-mathurādi tadīya tīrthasthāna-
gamanā-dayo'py antar-bhāvayed
In this verse, the words, pāda-sevanam indicates service through bhakti. On account of
this, there is the formal or proper fondness of service. Being intensely attached
to thinking of the Lord's lotus feet is called pāda- sevanam. When one is
particularly adherent to the process of pāda- 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 Jagannātha Purī, Dvārakā, and Mathurā to see the Lord's form, and bathing in the Ganges or Yamunā, and serving the devotees is also known as
tadīya-upāsanam, or worshiping those things in connection with Kṛṣṇa. This is
also considered to be a branch of pāda-sevanam.
(Krama-Sandarbha commentary on Bhāg. 7.5.23-24)
Result of Pāda-sevana
१३.४५
एतां स आस्थाय परात्म-निष्ठाम् अध्यासितां पूर्वतमैर् महर्षिभिः
अहं तरिष्यामि दुरन्त-पारं तमो मुकुन्दाङ्घ्रि-निषेवयैव
13.45
etāṁ sa āsthāya parātma-niṣṭhām adhyāsitāṁ pūrvatamair maharṣibhiḥ
ahaṁ tariṣyāmi duranta-pāraṁ tamo mukundāṅghri-niṣevayaiva
I shall cross over the ocean of material existence, which is extremely difficult 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. (Bhāg. 11.23.57)
Note: Śrī Viṣṇuswāmī considered
"accepting sannyāsa" as "parātma-niṣṭhām," being fixed in the service of Paramātmā.
১৩.৪৬
প্রভু কহে,-সাধু এই ভিক্ষুর বচন মুকুন্দ সেবন-ব্রত কৈল নির্ধারণ
পরাত্ম-নিষ্ঠা-মাত্র বেষ-ধারণ মুকুন্দ-সেবায় হয় সংসার-তারণ সেই বেষ কৈল, এবে বৃন্দাবন গিয়া কৃষ্ণ-নিষেবণ করি নিভৃতে বসিয়া
13.46
prabhu kahe,-sādhu ei bhikṣura vacana mukunda sevana-vrata kaila nirdhāraṇa
parātma-niṣṭhā-mātra veṣa-dhāraṇa mukunda-sevāya haya saṁsāra-tāraṇa sei veṣa kaila, ebe vṛndāvana giyā kṛṣṇa-niṣevaṇa kari nibhṛte vasiyā
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 sannyāsa is to dedicate oneself to the service of the lotus feet
of Mukunda. By serving Mukunda, one achieves divine love, a fate which eclipses liberation from the bondage of material existence.
(Cc. Madhya 3.7- 9)
Arcana
१३.४७
यथा तरोर् मूल-निषेचनेन तृप्यन्ति तत्-स्कन्ध-भुजोपशाखाः
प्राणोपहाराच् च यथेन्द्रियाणां तथैव सर्वार्हणम् अच्युतेज्या
13.47
yathā taror mūla-niṣecanena tṛpyanti tat-skandha-bhujopaśākhāḥ
prāṇopahārāc ca yathendriyāṇāṁ tathaiva sarvārhaṇam acyutejyā
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, simply by
worshiping the Supreme Personality of Godhead, all worship is automatically
performed and the entire universe is satisfied.
(Bhāg. 4.31.14)
१३.४८
विधिना देवदेवेशः शङ्ख चक्र धरो हरिः फलं ददाति सुलभं सलिलेनापि पूजितः
13.48
vidhinā devadeveśaḥ śaṅkha cakra dharo hariḥ phalaṁ dadāti sulabhaṁ salilenāpi pūjitaḥ
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.
(Śrī Kṛṣṇāmṛta-mahārṇava Mādhvācarya)
१३.४९
ये तु सम्पत्तिमन्तो गृहस्थास्तेषां त्वर्चनमार्ग एव मुख्यः तदकृत्वा फि निष्क्रिञ्चनवत् केवलस्मरणादि-निष्ठत्त्वे वित्तशाठ्य-प्रतिपत्तिः स्यात्.
पाराद्वारा सप्मादनं व्यवहारनिष्ठत्वस्यालसत्वस्य वा
प्रतिपादकम्.
ततो श्रद्धामयत्वाद्धीनमेव तत्. तथा गार्हस्त्य-धर्मस्य
देवतायागरूपस्य शाखापल्लवादिसेकस्थानीयस्य मूलसेकरूपम् तदर्चनमित्यपि तदकरणे महान् दोषः. दीक्षितानां च सर्वेषां तदकरणे नरकपातः श्रूयते. ननु भगवन्नामात्मका
एव मन्त्राः, तत्र विशेषेण नमः शब्दाद्यलओकृताः, श्री
भगवता श्री महृषिभिश् चाहित-शक्ति-विशेषाः, श्री भगवता
संम्त्मसम्बन्धविशेष-प्रतिपादकाश्च, तत्र केवलानि ततो मन्त्रेषु
नामतो ऽधिकसामर्थ्ये लब्धे कथं दीक्षाद्यपेक्षा उच्यते, यद्यपि
स्वरूपतो नास्ति, तथापि प्रायः देहादि
ऽसम्बन्धेन कदर्य-शीलानां विक्षिप्तचित्तानां जनानां तत् सङ्कोची-करणाय महऋषि-प्रभृतिभिरत्रार्चनमार्गे
क्वचित् काचिन्-मार्यादा स्थापितास्ति.
13.49
ye tu sampattimanto gṛhasthāsteṣāṁ tvarcanamārga eva mukhyaḥ tadakṛtvā phi niṣkriñcanavat kevalasmaraṇādi-niṣṭhattve vittaśāṭhya-pratipattiḥ syāt.
pārādvārā sapmādanaṁ vyavahāraniṣṭhatvasyālasatvasya vā
pratipādakam.
tato śraddhāmayatvāddhīnameva tat. tathā gārhastya-dharmasya
devatāyāgarūpasya śākhāpallavādisekasthānīyasya mūlasekarūpam tadarcanamityapi tadakaraṇe mahān doṣaḥ. dīkṣitānāṁ ca sarveṣāṁ tadakaraṇe narakapātaḥ śrūyate. nanu bhagavannāmātmakā
eva mantrāḥ, tatra viśeṣeṇa namaḥ śabdādyalaokṛtāḥ, śrī
bhagavatā śrī mahṛṣibhiś cāhita-śakti-viśeṣāḥ, śrī bhagavatā
saṁamtmasambandhaviśeṣa-pratipādakāśca, tatra kevalāni tato mantreṣu
nāmato 'dhikasāmarthye labdhe kathaṁ dīkṣādyapekṣā ucyate, yadyapi
svarūpato nāsti, tathāpi prāyaḥ dehādi
'sambandhena kadarya-śīlānāṁ vikṣiptacittānāṁ janānāṁ tat saṅkocī-karaṇāya mahaṛṣi-prabhṛtibhiratrārcanamārge
kvacit kācin-māryādā sthāpitāsti.
Śrīla Prabhupāda paraphrases this passage from Śrīla Jīva Gosvāmī's Krama-
Sandarbha: "Especially for gṛhasthas 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 brāhmaṇas 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 luxurious paraphenalia for Deity worship, and
consequently for householder devotees the worship of the Deity is compulsory.
[In our Kṛṣṇa consciousness movement there are brahmacārīs, gṛhasthas,
vānaprasthas, and sannyāsīs, but the Deity worship in the temple should be
performed expecially by the householders. The brahmacārīs can go with the
sannyāsīs to preach, and the vānaprasthas should prepare themselves for the
next status of renounced life, sannyāsa] Gṛhastha dvotees, however, 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. Gṛhasthas 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 namaḥ. In all the mantras there
are specific potencies, of which the gṛhastha must take advantage. There are
many mantras preceded by the word namaḥ, but if one chants the holy name of
the Lord, he receives the result of chanting namaḥ 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 initiated? The answer is that even
though the chanting of the holy name is sufficient to enable one to progres in
spiritual life to the standard of love of Godhead, one is nonetheless susceptible
to contamination because of having a material body, consequently special stress
is given to arcana-viddhi. One should therefore regularly take advantage of both
the bhāgavata process and the pāñcarātrikī process.
(Jīva Goswāmī Krama Sandarbha commentary Bhāg. 7.5.23)
१३.५०
पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति
तद् अहं भक्त्य्-उपहृतम् अश्नामि प्रयतात्मनः
13.50
patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtam aśnāmi prayatātmanaḥ
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-gītā 9.26)
१३.५१
अयं स्वस्त्य्-अयनः पन्था द्वि-जातेर् गृह- मेधिनः
यच् छ्रद्धयाप्त-वित्तेन शुक्लेनेज्येत पूरुषः
13.51
ayaṁ svasty-ayanaḥ panthā dvi-jāter gṛha- medhinaḥ
yac chraddhayāpta-vittena śuklenejyeta pūruṣaḥ
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.
(Bhāg. 10.84.37)
Vandana
१३.५२
तत्-पाद-पद्म प्रवणैः काय-मानस- भाषितैः
प्रणामो वासुदेवस्य वन्दनं कथ्यते बुधैः
13.52
tat-pāda-padma pravaṇaiḥ kāya-mānasa- bhāṣitaiḥ
praṇāmo vāsudevasya vandanaṁ kathyate budhaiḥ
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 devotees.
(Haribhakti- kalpa-latikā 9.1)
१३.५३
किं विद्यया परम-योग-पथैश् च किन्तैरभ्यासतोऽपि
शतशो जनिभिर्-दुरुहैः वन्दे मुकुन्दम् इह यन्-नतिमात्रकेण
कर्माण्यपोह्य परमं पदमेति लोकः
13.53
kiṁ vidyayā parama-yoga-pathaiś ca kintairabhyāsato'pi
śataśo janibhir-duruhaiḥ vande mukundam iha yan-natimātrakeṇa
karmāṇyapohya paramaṁ padameti lokaḥ
What need is there to perform the different yoga systems, which are difficult 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
Kṛṣṇa, for simply by offering obeisances to Him, one may get free from the
bonds of karma, and attain the supreme spiritual world.
(Hari-bhakti-kalpalatikā 9.2)
The Glories of Vandana
१३.५४
तत् ते ऽनुकम्पां सु-समीक्षमाणो भुञ्जान एवात्म-कृतं विपाकम्
हृद्-वाग्-वपुर्भिर् विदधन् नमेस् ते जीवेत यो मुक्ति-पदे स दाय-भाक्
13.54
tat te 'nukampāṁ su-samīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam
hṛd-vāg-vapurbhir vidadhan names te jīveta yo mukti-pade sa dāya-bhāk
O Lord, one who seeks Your mercy, while tolerating all kinds of adversities 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.
(Bhāg. 10.14.8)
१३.५५
नाहं वन्दे तव चरणयोर्-द्वन्द्वम्- अद्वन्द्व-हेतोः
कुम्भीपाकं गुरुमपि हरे नारकं नापनेतुम्
रम्या रामा-मृदुतनुलता-नन्दने नापि रन्तुं
भावे भावे हृदयभवने भावयेयं भवन्तम्
13.55
nāhaṁ vande tava caraṇayor-dvandvam- advandva-hetoḥ
kumbhīpākaṁ gurumapi hare nārakaṁ nāpanetum
ramyā rāmā-mṛdutanulatā-nandane nāpi rantuṁ
bhāve bhāve hṛdayabhavane bhāvayeyaṁ 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-mālā-stotram 4)
Dāsyam
१३.५६
देहधीन्द्रयवाक् चेतो- धर्म-कामार्थ- कर्मणाम्
भगवत्य् अर्पणं प्रीत्या दास्यम्-इत्य्- अभिधीयते
13.56
dehadhīndrayavāk ceto- dharma-kāmārtha- karmaṇām
bhagavaty arpaṇaṁ prītyā dāsyam-ity- abhidhīyate
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 dāsyam, service.
(Hari-bhakti-kalpa-latikā 10.1)
१३.५७
दास्ये खलु निमज्जन्ति सर्वा एव हि भक्तयः वासुदेवे जगन्तीव नभसीव दिशो दश
13.57
dāsye khalu nimajjanti sarvā eva hi bhaktayaḥ vāsudeve jagantīva nabhasīva diśo daśa
Just as the universes enter the transcendental body of Lord Vāsudeva, 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)
१३.५८
श्रवणं कीर्तनं ध्यान- पादसेवनमर्चनाम्
वन्दनं स्वार्पणं सख्यं सर्वं दास्ये प्रतिष्ठितम्
13.58
śravaṇaṁ kīrtanaṁ dhyāna- pādasevanamarcanām
vandanaṁ svārpaṇaṁ sakhyaṁ sarvaṁ dāsye pratiṣṭhitam
The devotional processes of hearing about the Lord, glorifying Him, remembering 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 Dāsya
१३.५९
आदरः परिचर्यायां सर्वाङ्गैर् अभिवन्दनम्
मद्-भक्त-पूजाभ्यधिका सर्व-भूतेषु मन्- मतिः
13.59
ādaraḥ paricaryāyāṁ sarvāṅgair abhivandanam
mad-bhakta-pūjābhyadhikā sarva-bhūteṣu man- matiḥ
My devotees take great care and respect in rendering Me service, offering
obeisances with all their bodily limbs, and above all worshiping My devotees.
They see all living beings as related to Me.
(Bhāg. 11.19.21)
१३.६०
मद्-अर्थेष्व् अङ्ग-चेष्टा च वचसा मद्- गुणेरणम्
मय्य् अर्पणं च मनसः सर्व-काम- विवर्जनम्
13.60
mad-artheṣv aṅga-ceṣṭā ca vacasā mad- guṇeraṇam
mayy arpaṇaṁ ca manasaḥ sarva-kāma- 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 material
desires. Thus are My devotees characterised.
(Bhāg. 11.19.22)
The Prayer of the Servant of the Lord
१३.६१
कामादीनां कति न कतिधा पालिता दुर्निदेशास्
तेषां जाता मयि न करुणा न त्रपा नोपशान्तिः
उत्सृज्यैतान् अथ यदु-पते साम्प्रतं लब्ध- बुद्धिस्
त्वाम् आयातः शरणम् अभयं मां नियुओक्ष्वात्म-दास्ये
13.61
kāmādīnāṁ kati na katidhā pālitā durnideśās
teṣāṁ jātā mayi na karuṇā na trapā nopaśāntiḥ
utsṛjyaitān atha yadu-pate sāmprataṁ labdha- buddhis
tvām āyātaḥ śaraṇam abhayaṁ māṁ niyuokṣvātma-dāsye
O my Lord, there is no limit to the unwanted orders of lusty desires. Although 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 transcendental
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
१३.६२
अति-विश्वस्त चित्तस्य वासुदेवे सुखाम्बुधौ
सौहॠद्देन परा प्रीतिः सख्यम् इत्य्-अभिधीयते
13.62
ati-viśvasta cittasya vāsudeve sukhāmbudhau
sauhaṝddena parā prītiḥ sakhyam ity-abhidhīyate
A very faithful devotee's love for Lord Vāsudeva, who is an ocean of bliss, in the
mood of friendship is called sakhyam, friendship.
(Hari-bhakti-kalpa-latikā 11.1)
Two Divisions of Sakhya: Faith-based and Affection-based
१३.६३
विश्वासो मित्रवृत्तिश् च सख्यं द्विविधम्-ईरितिअम्
13.63
viśvāso mitravṛttiś ca sakhyaṁ dvividham-īritiam
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
Vṛndāvana.
(Bhakti-rasāmṛta-sindhu, Pūrva- vibhāga 2.188)
Generic "faith-based" Sakhyam
१३.६४
एवं मनः कर्म-वशं प्रयुङ्क्ते अविद्ययात्मन्य्
उपधीयमाने प्रीतिर् न यावन् मयि वासुदेवे
न मुच्यते देह-योगेन तावत्
13.64
evaṁ manaḥ karma-vaśaṁ prayuṅkte avidyayātmany
upadhīyamāne prītir na yāvan mayi vāsudeve
na mucyate deha-yogena tāvat
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" towards God (Vāsudeva), he is certainly not delivered from having to accept a material body again and again.
(Bhāg. 5.5.6)
Sakhyam Based on Intimate Feelings of
Friendship
१३.६५
अहो भाग्यम् अहो भाग्यं नन्द-गोप- व्रजौकसाम्
यन्-मित्रं परमानन्दं पूर्णं ब्रह्म सनातनम्
13.65
aho bhāgyam aho bhāgyaṁ nanda-gopa- vrajaukasām
yan-mitraṁ paramānandaṁ pūrṇaṁ brahma sanātanam
What good fortune was Nanda Mahārāja's! What good fortune was bestowed
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.
(Bhāg. 10.14.32)
The Definition of Atmā-nivedanam
१३.६६
कृष्णायार्पित-देहस्य निर्ममस्याप् अम्हओकृतेः मनसस्
तत् स्वरूपत्वं स्मृतम्-आत्म- निवेदनम्
13.66
kṛṣṇāyārpita-dehasya nirmamasyāp amhaokṛteḥ manasas
tat svarūpatvaṁ smṛtam-ātma- 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 ātmā-nivedanam surrendering everything.
(Hari-bhakti-kalpalatika 12.1)
१३.६७
वपुरादिषु योऽपि कोऽपि वा गुणतोऽमानि यथा- तथा-विधः
तदहं तव पाद-पद्मयो-रहमद्यैव मया समर्पितः
13.67
vapurādiṣu yo'pi ko'pi vā guṇato'māni yathā- tathā-vidhaḥ
tadahaṁ tava pāda-padmayo-rahamadyaiva mayā samarpitaḥ
Whatever might be my situation with regard to the body and worldly conditions;
whatever might be the type of character I am endowed with I dedicate here and
now my entire self to You.
(Stotra-ratnam 49)
Śaraṇāgati
१३.६८
देवर्षि-भूताप्त-नृणां पितॄणां न किङ्करो नायम् ऋणी च राजन्
सर्वात्मना यः शरणं शरण्यं गतो मुकुन्दं परिहृत्य कर्म
13.68
devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ na kiṅkaro nāyam ṛṇī ca rājan
sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ gato mukundaṁ parihṛtya karma
O King, one who has given up all material desires and has taken full shelter 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. (Bhāg. 11.5.41)
१३.६९
सर्व-धर्मान् परित्यज्य माम् एकं शरणं व्रज
अहं त्वां सर्व-पापेभ्यो मोक्षयिष्यामि मा शुचः
13.69
sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ
Abandon all varieties of religion and surrender unto Me. I shall protect you
from all sinful reactions. Do not fear. (Bhagavad- gītā 18.66)
Duties and Religious Principles (Dharma) Favorable to Bhakti
