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Архитектура Аудит Военная наука Иностранные языки Медицина Металлургия Метрология Образование Политология Производство Психология Стандартизация Технологии |
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Архитектура Аудит Военная наука Иностранные языки Медицина Металлургия Метрология Образование Политология Производство Психология Стандартизация Технологии |
Anuvrtti by Srila Bhakti Siddhanta Saraswati Thakur. Api chet suduracharo bhajate mam ananya-bhak sadhur eva sa mantavyah samyag vyavasito hi sah ksipram bhavati dharmatma sasvach-chhantim nigachchhati kaunteya. We should not look at a devotee with mundan
We should not look at a devotee with mundane vision just because there are faults within a devotee’s nature and body. Although bubbles, foam, and mud mix with the water of the Ganges, the water of the Ganges does not lose its nature as liquid spirit under the effect of water’s nature. Similarly, we should not think a devotee lacks devotion because we see mundane faults in them with our mundane vision. api chet suduracharo bhajate mam ananya-bhak [“If even a very sinful person serves Me exclusively with devotion, he should be regarded as saintly, for his resolve is perfect. He swiftly becomes a person of virtuous practices and attains constant peace. O son of Kunti, declare to the world that My devotee is never vanquished! ”] Even if a devotee of Krishna does not take birth as a descendant of the Lord or an Acharya, if we do not recognise them as a master of the senses (goswami) and a teacher (prabhu), then we are simply seeing them with mundane vision. A devotee born as a descendant of the Lord or an Acharya and a devotee born in any other lineage are both devotees; we should not see the material faults or qualities of either of their bodies. If we, with worldly vision, conclude that a pure devotee of Krishna is equal to a nondevotee, then we commit offence. If someone who somewhat follows the path of devotion, however, considers themself a devotee and engages in mundane misbehaviour, then they will fall from the path of devotion into the shelter of its sub-branches [jnan, karma, and anyabhilas]. When social or bodily misbehaviour is seen in a pure, exclusive devotee, those who think less of them upon seeing it quickly become offenders of such Vaisnavas. That said, our propensity for devotion is destroyed by the association of those who misbehave according to mundane vision prior to attaining exclusive devotion. If misbehaviour remains within a devotee who is an expert in service, however, those who see that, just by seeing it, become offenders. Therefore, it is forbidden to see devotees within the confines of mundane vision. The presence of such misbehaviour does not destroy exclusive devotion. In the eyes of unintelligent observers, however, it is a great disturbance. Those who do not see pure devotees with mundane vision and instead see their exclusive service quickly become free from such vision of misbehaviour in an advanced devotee and attain for themselves the status of a sadhu. All Vaisnavas who have taken shelter of the path of devotion fall down if they think devotion to the Lord is confined only to descendants of the Lord (Mahaprabhu and His associates), an Acharya, or a Vaisnava and see, with their mundane vision, faults in the body or nature of devotees. They similarly fall down if they fail to understand the transcendental effects of devotion and with low vision try to subordinate an advanced devotee to an intermediate devotee. If we become maddened with pride in our seminal birth, fail to understand the behaviour of perfected devotees, and commit offences at their feet, devotion cannot remain within us. If we do not understand the behaviour of great, realised souls who have developed taste (ruchi) for the Lord’s service and think that they are fallen, then we commit offences to such Vaisnavas. No soul ever attains good fortune by leering at the behaviour or thinking little of Vaisnava Gurus who are great, realised souls. Therefore, thinking, based on mundane vision, that perfected devotees are simply materially conditioned souls, considering them disciples, and trying to ‘bring them to the proper path’ is an offence to such Vaisnavas. Understanding that there is a difference between practitioners who have not developed taste and perfected devotees, we have to understand one of them to be a disciple and the other to be a Guru. We should not give advice to a Guru, and we should not accept advice from disciples. This should be understood. Bhajana-lalasa hari he! O Lord! Mud and foam, which are natural in water, are seen in the water of the Ganges. Still, the water of the Ganges does not lose its nature of being liquid spirit. vaisnava-sarira aprakrta sada Similarly, the body of a devotee is always supramundane. A Vaisnava is never mundane because of their nature or body. Those who nonetheless criticise a devotee commit a terrible sin. sei aparadhe yamera yatana For such an offence, souls are perpetually subjected to the punishment of Yamaraj. O Son of Nanda! May I never be ruined by such an offence. tomara vaisnava vaibhava tomara Your devotees are Your expansions. May they be merciful to me. Then, my destiny will lead me towards You, and I will attain the shade of Your feet. ohe! O venerable Vaisnava! You are an ocean of mercy. Please be merciful to this servant. Give me the shade of your feet and purify me. I clasp hold of your feet. chhaya vega dami’ chhaya dosa sodhi’ Please subdue the six urges within me, purify me of the six faults, and give this servant the six qualities. Please give me the six forms of association*. I have sat before you with the hope of attaining such association. * The six urges are described in the first verse of Sri Upadesamrta: those of speech, the mind, anger, the tongue, the belly, and the genitals. The six faults are described in the second verse of Sri Upadesamrta: over-accumulation, over-endeavour, unnecessary talk, misapplication of rules, association with nondevotees, and fickle-mindedness. The six qualities are described in the third verse of Sri Upadesamrta: enthusiasm, conviction, perseverance, engaging in favourable activities, giving up bad association, and following the conduct of the great souls. The six forms of association are described in the forth verse of Sri Upadesamrta: giving and accepting gifts, discussing and enquiring about confidential matters, and giving and partaking of foods. ekaki amara nahi paya bala Alone, I do not find the strength to fully chant the Name of the Lord. Please be merciful and give me a drop of faith; give me the wealth of Krishna’s Name. krsna se tomara krsna dite para Krishna is yours. You are able to give Krishna; you have that power. I am very poor. Calling out, “Krishna! Krishna! ”, I run after you. Verse Seven य ा त ् क ृ ष ् ण न ा म च र ि त ा द ि स ि त ा प ् य व ि द ् य ा - syat krsna-nama-charitadi-sitapy avidya- api –Even sita– the sugar candy krsna –of Sri Krishna’s nama –Name, charita –Pastimes, adi –and so on, na syat –does not become rochika –relishable rasanasya –to a tongue [that is] upatapta –afflicted pitta –by the jaundice avidya –of ignorance. nu –Alas! khalu –Certainly, kintu –however, [when] sah eva –it [is] anudinam –constantly justa –honoured adarat –with faith, [then] kramat –gradually [this candy] bhavati –becomes svadvi –relishable [and] hantri –the remover mula –of the root tad-gada –of the disease. [7] The sugar candy of Krishna’s Name, Pastimes, and so forth |
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