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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 |
Srila Bhakti Siddhanta Saraswati Thakur
The following is a translation of the lecture given by Srila Prabhupad on Krishna Dvitiya, Sunday, 16 October 1932, on the bank of Sri Radha Kunda during Sri Gaudiya Math’s Vraja Mandal Parikrama in the afternoon of the party’s third day at Sri Radha Kunda and eighth day of parikrama. We are present today between Sri Radha Kunda and Sri Syama Kunda. We are the Gaudiya Sri Rupanuga sampradaya. We do not speak of anything except service under the guidance of Sri Rupa. Before we discuss everything Sri Rupa’s Upadesamrta has said to pull us out of the mud of the contamination we attribute to the name of the followers of the followers of Sri Rupa, please hear the glories of Sri Rupa within this song by Sri Rupa’s follower Srila Narottam Thakur. [Saying this, Srila Prabhupad requested Pandit Srila Haripada Vidya Ratna Mahoday to chant Srila Thakur Mahasay’s song: ] sri-rupa-manjari-pada sei mora sampada [“The lotus feet of Sri Rupa Manjari are my fortune. They are my service and my worship. They are the wealth of my heart. They are my ornaments. They are the very life of my life.”] sei mora rasa-nidhi sei mora vanchha-siddhi [“They are my ocean of nectar. They are the fulfilment of my desires. They are my scriptural duty, my vows, my austerities, my chanting of mantras, and my virtuous acts.”] anukula habe vidhi se pade ha-ibe siddhi [“When Providence favours me, I will reach those feet and see them with these two eyes. Sri Rupa’s abounding beauty is the moon of the lotus of my heart, which will bloom night and day.”] tuya adarsana-ahi- garale jarala dehi [“Afflicted by the poison of the snake of separation from you, my body wastes away, and my heart constantly burns. Alas! O mistress! Be merciful. Give me the shade of your feet. Narottam Das has taken shelter of you.”] suniyachhi sadhu-mukhe bale sarva-jana [“I have heard from the mouth of the sadhus, and everyone says, that by the mercy of Sri Rupa souls attain the feet of the Divine Couple.”] ha ha prabhu sanatana gaura-parivara [“O Prabhu Sanatan! O associates of Sri Gaura! May you all unitedly fulfil my desires.”] sri-rupera krpa yena ama prati haya [“May Sri Rupa be merciful to me. Those who have taken shelter of Sri Rupa’s feet are great souls.”] prabhu lokanatha kabe sange lana yabe [“When will my master, Sri Lokanath, take me with him and offer me to the lotus feet of Sri Rupa? ”] hena ki ha-ibe mora—narma-sakhi-gane [“Will I ever attain this? Will the intimate sakhis ever chastise their follower Narottam? ”] When the kirtan ended, Srila Prabhupad began to speak again: If we are to attain the mercy of Sri Vrsabhanu Nandini, then we have no means other than subservience to Sri Rupa Manjari. Sri Raghunath Das Goswami is the foremost follower of Sri Rupa. Sri Jiva is a follower of Raghunath. The instructions that Sri Rupa Goswami has given are revealed in the hearts of the highest section of devotees (the paramahamsa Vaisnavas). The bank of Sri Radha Kunda is not simply a holy place like Jambudwip, Vaikuntha, or the district of Mathura. For those who beg for the lotus feet of Sri Radha, there is no other place to take shelter. Sri Radha Kunda is their one and only place of shelter, and Sri Upadesamrta has explained how they are to follow the path to Sri Radha Kunda. Because a faint presence of the message of Sri Rupa can be found in the hearts of the paramahamsas, the first verse of Sri Upadesamrta is the same as a verse from the Hamsa-gita in the Mahabharata. vacho vegam manasah krodha-vegam Vakya-vega: giving up talk of Sri Krishna and those devoted to Krishna, and talking about other things. Sitting silently is also vakya-vega; it is unexpressed vakya-vega. Those who speak about numerous worldly matters, whose speaking power has waywardly remained engaged in worldly talk—be it in this birth or a previous birth—may remain silent with the desire of taking rest for a little while after saying many things to atone for their sins. Some may become silent for a week, and some may have performed an act of remaining silent for ages, but inside their unexpressed urge to speak remains like a loaded gun. Genuine goodness can never come about through such artificial endeavours. Only the tongue that resonates talk of Krishna is chaste. A tongue that croaks like a frog about worldly matters or indulges in unexpressed vakya-vega by remaining silent like a python has no chastity. We have no reason to remain silent. We have heard the dictum, “Kirtaniyah sada Harih: we must always glorify the Lord.” The subject (asray) and object (visay) of the respective rasas of those who relish the various rasas in the service of Krishna should be discussed. The devotees of the Lord have no other life. Their life is filled exclusively with devotion—with the endeavour to gratify the senses of Krishna. Their devotion is not mixed with abstract knowledge (jnan), meditation (yoga), or austerity (tapasya). Their entire life—their everything, their sustenance—is Krishna’s service. The service of Krishna is performed in five forms. In santa-rasa, there is residence on the bank of the Yamuna in the district of Mathura. In dasya-rasa, there is subservience to Raktaka, Patraka, and Chitraka. In intimate sakhya-rasa, there is compliance with Sudam, Sridam, Stokakrishna, and others. In vatsalya-rasa, there is subservience to Sri Nanda and Yasoda, and in madhura-rasa, there is servitorship to the gopis of Vraja. If you can become an emperor by holding the supramundane dust of the gopis’ feet on your head, then you can serve Krishna. If you adorn your head with the dust from the feet of the surrendered Vaisnavas, then you will attain all perfection. naisam matis tavad urukramanghrim [“So long as souls attached to worldly happiness do not bathe in the dust of the feet of great souls who are detached from this world, their consciousness, which is intent upon the removal of misfortune, cannot touch the Lord’s feet.”] The only duty of the gods of the earth—the brahmans—and all other classes is service to Krishna. If they do not do this, they all must become subject to punishment by Yamaraj. In Srimad Bhagavatam (6.3.28–9), Yamaraj said to his attendents: tan anayadhvam asato vimukhan mukunda- [“Bring me the non-devotees who are bound by desire to the path to hell—their homes—and averse to the taste of the nectar from the Lord’s lotus feet, which is relished by the selfless paramahamsas free from bad association.”] jihva na vakti bhagavad-guna-namadheyam [“Bring me the non-devotees whose tongues have never even once uttered the Lord’s Name or qualities, whose minds have never even once remembered His lotus feet, whose heads have never even once bowed to Krishna, and who have never even once served Krishna.”] Manasah krodha-vegam: the mind has two types of urges: reciprocal affection and reciprocal opposition; the urge for affection and the urge for opposition. Jihva, udara, and upastha vegas: these are three types of bodily urges. One who can control the urges of the body, the mind, and speech is a carrier of the triple-staff (tridandi), and engaging these three types of urges in Krishna’s service is a characteristic of being a master of the senses (goswami). If we are to engage in Krishna’s service, then we must become a goswami. Srila Prabodhananda Saraswati, a resident of Kamyavan, was such a tridandi-goswami. The second instruction of Sri Rupa is, atyaharah prayasas cha prajalpo niyamagrahah Excessive eating, amassing wealth in large quantities, amassing strength, and amassing prestige (pratistha) are all atyahara. Accepting as much of these things as is necessary to live (yavan nirvaha pratigraha, Cc: Madhya, 22.112) is the conduct of a Vaisnava. After giving up talk of service to Krishna, all talk that remains is prajalpa. Talk of worldly sin and piety is all prajalpa. Niyamagraha means both excessive attachment to and detachment from rules. “I will be attached to rules and give up the service of Krishna” and “I will give up the rules of service to Krishna”—these are both aversion to the Lord’s service. Regarding Srila Das Goswami Prabhu, the greatest of all servitors of Sri Radha Kunda and the best of the followers of Sri Rupa, Srila Kaviraj Goswami has written, raghunathera niyama yena pasanera rekha [“Raghunath’s adherence to rules is like a line carved in stone.”] Jana-sanga means associating with those who are averse to Krishna’s service. Associating with many wealthy persons, egotists, and intellectuals (jnanis) who are averse to the Lord, considering them disciples, and associating with non-devotees of Krishna is jana-sanga. Associating with those who are devoted to Krishna is not jana-sanga. Sri Rupa’s third instruction: utsahan nischayad dhairyat tat-tat-karma-pravartanat Progressive enthusiasm for Krishna’s service, conviction that all goodness can be attained only in Krishna’s service, (perseverance in Krishna’s service), performing activities that please Krishna, giving up the association of non-devotees of Krishna, those who illicitly associate with women, and those who associate with such persons, and following the proper conduct of the sadhus and the great souls—devotion develops through these six types of actions that are favourable to devotion. Srila Rupa Prabhu’s fourth instruction is about association: what is association and how are we to associate with others? dadati pratigrhnati guhyam akhyati prchchhati With love, we should give servants of Krishna whatever articles they require. We should accept things given by devotees. We should speak from our heart with genuine servants of Krishna, and we should listen to what they speak from their hearts. With love, we should feed the Vaisnava, and we ourselves should eat the prasad given by the Vaisnava. These six things are the characteristics of love, and in these six ways, our association with both sadhus and non-sadhus takes place. Those who selfishly behave in these six ways with materialists, sinners, atheists, religious hypocrites, and fradulent devotees—mundane imitationists (prakrta-sahajiyas)—do not serve Krishna; they engage in bad association (asat-sanga). So-called gurus who increase the material property of their materialistic disciples and indulge the sins of their sinful disciples associate with these materialists and sinners. Such so-called gurus and so-called disciples engage in bad association with one another; they do not serve Krishna. Sri Rupa Prabhu’s fifth instruction is about service to the Vaisnavas. How much should I associate with a Vaisnava? Srila Bhakti Vinod Thakur, in one of his songs, has said, ye yena vaisnava chiniya la-iya [“When I will recognise and honour a Vaisnava as is appropriate, then I will certainly attain their serivce, within which there is all perfection.] Sri Rupa Prabhu also has said, krsneti yasya giri tam manasadriyeta We should honour within the mind those who (under the shelter of a genuine Guru’s feet) chant the Name of Krishna. If they become initiated and sincerely engage in the Lord’s service through service to Sri Guru, then we should know them to be intermediate Vaisnavas and honour them with obeisance. We should know the association of great devotees who have taken shelter exclusively, are indifferent to criticism and praise, and engage in genuine service to Krishna during the eight periods of the day to be most desirable, and we should serve them in all respects. Service to the great devotees in body, mind, and words is the root of service to Krishna. Beginners often times proudly consider themselves great devotees and fall down. We should honour the Vaisnavas with our heart, and we should give external social respect to non-Vaisnavas. If we do not honour the Vaisnavas with our heart, then our fall down is inevitable. Srila Jiva Goswami Prabhu quotes a verse from the Puranas in his sandarbhas: hanti nindanti vai dvesti vaisnavan nabhinandati Killing a Vaisnava, showing anger towards a Vaisnava, being inimical towards a Vaisnava, criticising a Vaisnava, not offering obeisance upon seeing a Vaisnava, and what more, not feeling joyful at heart upon seeing a Vaisnava—these six are causes of fall down. In his Bhakti-sandarbha, Srila Jiva Goswami Prabhu has established the definition of initiation (diksa) by quoting from the Agama-purana: divyam jnanam yato dadyat kuryat papasya sanksayam The Guru who can, through the gift of the mantra, establish spiritual perception in the place of material knowledge and remove all mundane sins in the form of forbidden activities [within a disciple] is a giver of initiation (diksa), and those who take shelter of him are initiated. A Vaisnava who is fortunate to attain initiation into the mantra has no mundane ego. Srila Jiva Goswami Prabhu, quoting from a statement from the Puranas, has said, ahankrtir ma-karah syan na-karas tan nisedhakah The Lord’s Name is the Lord Himself. The union of the Lord and the word namah in a devotional manner which expresses subservience to the Lord is the Lord’s mantra (Bhagavan-mantra). Ma means mundane ego, and na is there to negate it. The word namah has been used for the purpose of giving up mundane ego in subservience to the Lord. The master of the field in the form of the body is known as the jiva. By the use of the word namah, the jiva’s independence in the form of absorption in matter has been checked. There are three designations for devotees: beginner, intermediate, and advanced. In service also, there are three principles: love for the Lord, friendship with those surrendered to Him, and mercy for the unknowing. Ignoring the inimical also, as an alternate, is mercy and avoidance of bad association. Offer obeisance to the inimical from a distance. Offer obeisance to materialistic followers of the smrti scriptures from a distance. Offer obeisance to the various schools of demigod worshippers from a distance. Speak about the Lord only with those who want to listen. Worship of the Lord is the fundamental principle. Austerities, rites, and so on are not. aradhito yadi haris tapasa tatah kim [“If the Lord is worshipped, what is the use of austerities? And if Lord is not worshipped, what is the use of austerities? If the Lord is within and without, what is the use of austerities? And if the Lord is not within and without, what is the use of austerities? ”] Previously, the conception in the Sri sampradaya was mixed with yoga, but Gosthipurnapad curbed this. The characteristics of a great devotee are: sarva-bhutesu yah pasyed bhagavad-bhavam atmanah [“Those who see the presence of the Supreme Lord within all beings and the presence of all beings within the Supreme Lord are advanced devotees.”] sabe krsna bhajana kare, ei-matra jane [“They know only that everyone serves Krishna.”] “Everyone is a devotee, but I have never had any devotion.” Sriman Mahaprabhu said, na prema-gandho ’sti darapi me harau [“I do not have even a trace of love for Krishna. Still, I cry to show that I have a great fortune. Without a glimpse of the face of that Flute Player, I carry on My meaningless, insect-like life.”] The Lord is present as the Supersoul within everyone. Horses, donkeys, outcasts—great devotees offer obeisance to everyone. The qualities of beginners, intermediates, and the advanced have been examined in both the Bhagavat and the Pancharatra. Followers of the Pancharatra have taste for the process of worship (archan), and the followers of the Bhagavat engage in glorification (kirtan). Srila Jiva Goswami Prabhu, in his Bhakti-sandarbha, has said, tatah prema-taratamyenaiva bhakta-mahattva-taratamyam mukhyam. [“The gradation in advancement amongst devotees is ascertained by the gradation in their love. The signs by which the advanced, the intermediate, and a beginner are distinguished as being relatively dear to the Lord are the characteristics for establishing the gradation amongst devotees. In the system of worship given in the Pancharatra, three stages are found. The advancement amongst Vaisnavas mentioned in the Uttara-khanda of the Padma-purana should be understood to apply to followers of the system of worship given in the Pancharatra.] Tatra mahattvam— tapadi-pancha-samskari navejya-karma-karakah [The characteristics of an advanced devotee according to this system: “A brahman who has undergone the five samskaras, engages in the nine forms of worship, and understands the five branches of knowledge is known as a great devotee.”] madhyamatvam— [The characteristics of an intermediate devotee according to the system of worship given in the Pancharatra: “Performing austerities, wearing tilak, chanting the Name, chanting one’s mantra, and offering worship are the five samskaras. They (as practised by intermediates) are the cause of earnest and intense devotion.”] kanisthatvam— [The characteristics of a beginner devotee according to the system of worship given in the Pancharatra: “Those who mark themselves with the conchshell, disc, and other signs of the Lord, wear vertical line tilak, and offer obeisance to other Vaisnavas who wear such marks are said to be beginners.”] |
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