Anuvrtti by Srila Bhakti Siddhanta Saraswati Thakur. According to the purport of this verse, the Vaisnavas say that initiation (diksa) is the process by which desire for material enjoyment is given up and. Divyam jnanam yato dadyat kuryat papasya sanksaya

divyam jnanam yato dadyat kuryat papasya sanksayam
tasmad dikseti sa prokta desikais tattva-kovidaih
(Sri Bhakti-sandarbha: 283)

According to the purport of this verse, the Vaisnavas say that initiation (diksa) is the process by which desire for material enjoyment is given up and supramundane experience is realised. The Name of Krishna and Krishna are one supramundane truth, and the urge to speak of anything unrelated to Krishna cannot remain within those who exclusively take shelter of Krishna’s Name and chant the Name understanding that the Name, above all else, is the object of service and worship for fortunate souls. We should honour such devotees surrendered exclusively to the Name with the mind. The Name exists within the Pancharatrika mantra, and therein it is prescribed to take shelter of the Name with realisation of the soul’s relationship with the Lord. No one has any chance of becoming a servant of the Lord except those who are surrendered to Krishna’s Name. In the Lord’s instructions to Sri Sanatan in Sri Chaitanya-charitamrta (Madhya, 22.67–8), we find,

yahara komala sraddha se ‘kanistha’ jana
krame krame te̐ ho bhakta ha-ibe ‘uttama’
rati-prema-taratamye bhakta tara-tama

[“Those whose faith is soft are beginners. Gradually, they will become advanced. There is gradation amongst devotees according to the gradation in their attachment and love.”]

Sri Chaitanya-charitamrta (Madhya, 15.105–6, 11):

satyaraja bale, “vaisnava chiniba kemane?
ke vaisnava, kaha ta̐ ra samanya laksane”
prabhu kahe, ”ya̐ ra mukhe suni eka-bara
krsna-nama, sei pujya, srestha sabakara
ataeva ya̐ ra mukhe eka krsna-nama
sei ta’ vaisnava, kariha ta̐ hara sammana”

[“Satyaraj Khan asked, ‘How can I recognise a Vaisnava? Who is a Vaisnava? Please tell me their general characteristics.’ The Lord answered, ‘Those from whose mouth we once hear Krishna’s Name are worshippable. They are the best of all. Therefore, those in whose mouth Krishna’s Name has once appeared are Vaisnavas. Honour them.’”]

In Srimad Bhagavatam (11.2.47):

archayam eva haraye pujam yah sraddhayehate
na tad-bhaktesu chanyesu sa bhaktah prakrtah smrtah

[“Those who faithfully worship the Lord in the Deity but not in His devotees or others are beginner devotees.”]

We should honour a devotee who serves Krishna under the shelter of His Name by offering obeisance. Sri Chaitanya-charitamrta (Madhya, 16.72):

krsna-nama nirantara ya̐ hara vadane
sei vaisnava-srestha, bhaja ta̐ hara charane

[“Those in whose mouth the Name of Krishna always appears are great Vaisnavas. You should worship their feet.”]

In the Lord’s teachings to Sri Sanatan (Cc: Madhya, 22.66, 64):

sastra-yukti nahi jane drdha, sraddhavan
‘madhyama-adhikari’ sei mahabhagyavan

[“Those who do not firmly understand scriptural reasoning but have faith are intermediate devotees. They are very fortunate.”]

sraddhavan jana haya bhakti-adhikari
‘uttama’, ‘madhyama’, ‘kanistha’—sraddha-anusari

[“Those who have faith are qualified for devo­tion. According to their faith, they are advanced, intermediate, or a beginner.”]

In Srimad Bhagavatam (11.2.46):

isvare tad-adhinesu balisesu dvisatsu cha
prema-maitri-krpopeksa yah karoti sa madhyamah

[“Those who love the Lord, befriend the devotees, are merciful to the innocent, and ignore the inimical are intermediate devotees.”]

Because intermediate devotees have increased affection for the Name, they constantly worship the Name with intense affection through the sacrifice of chanting and develop divine love for the Lord. By chanting with constant affection for the supramundane Name, they can understand that they themselves are supramundane. They help devotees with comparatively less taste understand their supramundane nature, and they avoid the association of persons who have no affection for the Lord, knowing them to be entirely mundane because they have no realisation of their supramundane nature.

Devotees who have attained self-realisation (svarup-siddhi) through service to the Name, who through meditation have become expert in the process of serving within the Lord’s Pastimes during the eight parts of the day, who are unalloyed, who have no experience of anything other than Krishna because they don’t recognise the separate existence of any visible object without its connection to Krishna, and who have no awareness of the duality of praise and criticism—we should know such advanced devotees to be the best association amongst all like-minded and loving devotees and serve them.

Sri Chaitanya-charitamrta (Madhya, 16.74–5):

ya̐ hara darsane mukhe aise krsna-nama
ta̐ hare janiha tumi ’vaisnava-pradhana’

[“Know those by whose presence the Name of Krishna appears in the mouths of others to be advanced Vaisnavas.”]

krama kari’ kahe prabhu ’vaisnava’-laksana
’vaisnava’, ’vaisnavatara’, ara ’vaisnavatama’

[“In a gradation, the Lord described the characteristics of Vaisnavas, referring to them as Vaisnavas, intermediate Vaisnavas, and advanced Vaisnavas.”]

Sri Chaitanya-charitamrta (Madhya, 22.64–5):

sraddhavan jana haya bhakti-adhikari
‘uttama’, ‘madhyama’, ‘kanistha’—sraddha-anusari

[“Those who have faith are qualified for devo­tion. According to their faith, they are advanced, intermediate, or a beginner.”]

sastra-yuktye sunipuna, drdha-sraddha ya̐ ra
‘uttama-adhikari’ sei taraye samsara

[“Those who are expert in scriptural reasoning and have firm faith are advanced devotees. They liberate the world.”]

Srimad Bhagavatam (11.2.45):

sarva-bhutesu yah pasyed bhagavad-bhavam atmanah
bhutani bhagavaty atmany esa bhagavatottamah

[“Those who see the presence of the Supreme Lord within all beings and all beings within the Supreme Lord are advanced devotees.”]

(1) By seeing a connection with Krishna within all objects other than Krishna, advanced devotees have equal vision. Like intermediate devotees, they are devoted to Krishna’s service, and like beginners, they are devoted exclusively to the Name. (2) Intermediate devotees have love for Krishna. They offer service, obeisance, and mental honour to the three classes of devotees. They try to turn conditioned souls towards Krishna, and they ignore those who are inimical to Krishna. Thus, they do not have equal external and internal vision of all things like advanced devotees. If they imaginatively imitate the practices of advanced devotees, then deceitfulness can arise within them, and they can fall down. (3) Beginners, understanding that all good is attained through the Name of Krishna, pursue their own good. They do not, however, fully realise that the seat of an intermediate devotee is higher than theirs and that they need to reach that stage in the future. Intermediate devotees, like beginners, are exclusively devoted to the Name. They constantly chant Krishna’s Name, and gradually attain liberation from the hands of anarthas in the form of their own mundane sentiments simply by chanting the Name instead of performing supramundane service [like advanced devotees]. Beginners with the mentality of being a Guru (Guru-abhiman) often consider themselves advanced devotees and fall down.

Bhajana-lalasa

hari he!
sanga-dosa-sunya diksitadiksita
yadi tava nama gaya
manase adara kariba ta̐ hare
jani’ nija-jana taya [1]

O Lord! If those who are free from bad association, be they initiated or yet to be initiated, sing Your Name, I will honour them within my heart, knowing them to be Your own.

diksita ha-iya bhaje tuya pada
ta̐ hare pranati kari
ananya-bhajane vijna yei jana
ta̐ hare seviba hari! [2]

I will offer obeisance to anyone who has been initiated and serves Your feet, and I will serve anyone who is expert in unalloyed devotion, O Lord!

sarva-bhute sama ye bhaktera mati
ta̐ hara darsane mani
apanake dhanya se sanga paiya
charitartha ha-ilu̐ jani [3]

I will consider myself fortunate to meet a devotee who is equally disposed towards all beings. Attaining their association, I will consider myself successful.

niskapata-mati vaisnavera prati
ei dharma kabe paba
kabe e samsara- sindhu-para haye
tava vraja-pure yaba [4]

When will I attain this sincere disposition towards Your devotees? When will I cross over this ocean of material existence and enter Your abode of Vraja?

Verse Six

द ृ ष ् ट ै ः स ् व भ ा व ज न ि त ै र ् व प ु ष श ् च द ो ष ै र ्
न प ् र ा क ृ त त ् व म ि ह भ क ् त ज न स ् य प श ् य े त ् ।
ग ङ ् ग ा म ् भ स ा ं न ख ल ु ब ु द ् ब ु द फ े न प ङ ् क ै र ्
ब ् र ह ् म द ् र व त ् व म प ग छ ् छ ् ह त ि न ी र ध र ् म ् म ै ः ॥ ६ ॥

drstaih svabhava-janitair vapusas cha dosair
na prakrtatvam iha bhakta-janasya pasyet
gangambhasam na khalu budbuda-phena-pankair
brahma-dravatvam apagachchhati nira-dharmaih [6]

drstaih –Because [you have] vision dosaih –of the faults svabhava-janitaih –within the inborn nature cha –and vapusah –the body bhakta-janasya –of a devotee iha –in the material world, na pasyet –do not see [them to be] prakrtatvam –mundane. ambhasam –The water ganga – of the Ganges na khalu –never apagachchhati –loses [its nature as] brahma –spiritual dravatvam –liquid dharmaih –because of the nature nira –of water— [because of] budbuda –bubbles, phena –foam, [and] pankaih –mud. [6]

Do not consider devotees in this world mundane
because of faults in their nature and body.
The water of the Ganges never loses its spiritual nature
because of bubbles, foam, and mud, which are natural in water.

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