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Chapter
1 This chapter begins with Lord Kapiladeva stating that a pure devotee never aspires selfishly, even for the five kinds of liberation. By pointing out a pure devotee’s desirelessness, this quotation supports Srila Rupa Gosvami’s assertion that pure devotional service is free from the desire for sense gratification or liberation. Srila Prabhupada explains, “In the above statement by Kapiladeva from Srimad-Bhagavatam, the actual position of a pure devotee is described, and the primary characteristics of pure devotional service are also defined.” (NOD, p. 3) SIX CHARACTERISTICS OF PURE DEVOTIONAL SERVICE Srila Rupa Gosvami describes the six characteristics of pure devotional service: (1) klesaghni—it provides relief from material distress; (2) subhada—by practicing it one attains auspiciousness; (3) moksa-laghutakrta—it derides even the happiness of liberation; (4) sudurlabha—it is rarely achieved; (5) sandrananda-visesatma—it automatically imbues one with transcendental pleasure;19 and (6) sri krsnakarsini—it is the only means to attract Krsna. The Nectar of Devotion lists these characteristics in a different order. The reason for this will become clear by describing them. Klesaghni—Relief From All Distress Distress has three causes: (1) papam, sin; (2) bijam, material desire; and (3) avidya, ignorance, which is the root cause. Srila Rupa Gosvami will explain that devotional service is the best means to obtain relief from distress because it is the only process that can counteract all three causes. Papam—Sinful Activity Manifest Sinful Reactions (Prarabdha-Papam) Devahuti explains that by practicing devotional service, even someone born in the lowest family of dog-eaters becomes qualified to perform the highest Vedic sacrifices.20 The behavior of those born into degraded families disqualifies them from performing Vedic sacrifices. Devahuti points out that even slight engagement in devotional service can counteract the disqualifications incurred by low birth. Our birth is a tangible result of karma. That is, it is a manifest reaction (prarabdha-papam). Thus Devahuti’s statement is sastric evidence that devotional service can eradicate prarabdha-papam. Unmanifest Sinful Reactions (Aprarabdha-Papam) How Unmanifest Reactions Cause Suffering A sinful action generates two types of unmanifest
reactions. One type creates direct physical or emotional suffering. The
other type creates indirect suffering by increasing our sinful proclivities. When sinful desires increase, sinful activities increase. When sinful activities increase, sinful desires increase—it is a self-perpetuating cycle. The more we try to satisfy our desires, the stronger they become. To break this cycle of bondage we must tolerate sinful desires and not endeavor to fulfill them. Not being reinforced by unmanifest reactions, they will gradually dissipate and leave the heart forever.21 Evolution of Unmanifest Sin The following illustration may help clarify the subtle distinctions between these four stages: As a result of some sinful act, a man is destined to become a thief and to suffer punishment. However, this reaction is not immediately felt; it is stored for a future birth (aprarabdha). In his next life, the reaction begins to manifest as an almost unnoticed proclivity toward dishonesty and cheating (kutam). This proclivity gradually intensifies and eventually manifests an explicit desire to steal (bijam). Finally, this desire causes the man to steal and to undergo the consequential suffering (prarabdha). Devotional service eradicates all four stages of sinful reaction in order of their development: first aprarabdha, next kutam, then bijam, and finally prarabdha (see NOD, p. 6). Bijam—Desire He quotes the Visnudutas (Bhag. 6.2.17), who explain that many processes can neutralize the reactions of sinful activities, but only devotional service can uproot sinful desire, which is the cause of sinful activity. Srila Prabhupada elaborates by citing Ajamila’s history. Despite his strict performance of brahminical duties, sinful desires remained in Ajamila’s heart and caused him to succumb to sinful life. Later, the simple devotional service of chanting “Narayana” uprooted all his calamities, although he was in the midst of sinful activities (see NOD, p. 6). Vedic rituals such as charity and austerity can neutralize sinful reactions, but they cannot neutralize sinful desire. Srila Prabhupada gives two examples to illustrate this point: (1) a person may be cured of venereal disease by accepting a painful medical treatment, but because sex desire remains in his heart, he again implicates himself in suffering; and (2) an elephant may bathe carefully in a lake, but upon returning to land, immediately covers himself again with dirt (see NOD, p. 7). Devotional service can uproot even sinful desire, and is therefore the best method for attaining relief from suffering. Avidya—Ignorance Uprooting ignorance is the best way to uproot suffering. Only devotional service can uproot all ignorance. Srila Rupa Gosvami authenticates this by quoting Padma Purana and the Fourth Canto of Srimad-Bhagavatam. Srila Prabhupada summarizes the quotation from Padma Purana: “Pure devotional service in Krsna consciousness is the highest enlightenment, and when such enlightenment is there, it is just like a blazing forest fire, killing all the inauspicious snakes of desire.” (NOD, p. 8) In this quotation, Srila Prabhupada translates the Sanskrit word avidyam as “desire.” Usually avidya is translated as ignorance. Accordingly, Srila Prabhupada explains that “the blazing fire of Krsna consciousness is so strong that the snakes of ignorance are immediately killed.” (NOD, p. 8) Conclusion Subhada—All-Auspiciousness These two characteristics fully manifest at the stage of devotional progress termed nistha, “steadiness.” We should understand that we have not yet attained steadiness in sadhana-bhakti if we are not yet free from suffering and are not manifesting all-auspicious qualities. Something cannot be all-auspicious without meeting four criteria: it must (1) benefit everyone; (2) attract everyone; (3) produce good qualities; and (4) bestow superior happiness. Devotional service meets all four of these criteria. No other practice can make this claim. Benefits and Attracts Everyone The Padma Purana confirms the all-attractive and all-beneficial nature of devotional service: “A person who is engaged in devotional service in full Krsna consciousness is to be understood to be doing the best service to the whole world and to be pleasing everyone in the world. In addition to human society, he is pleasing even the trees and animals, because they also become attracted by such a movement.” (NOD, pp. 8–9) Srila Prabhupada elaborates by mentioning how Lord Caitanya attracted all the animals in the Jharikhanda Forest and inspired them to dance and chant Hare Krsna, benedicting them with sublime bliss. Development of Saintly Qualities Many people think that modern education is auspicious and will endow us with good qualities. Srila Prabhupada exposes this misconception: “A Krsna conscious boy, even if he is not very well-educated, can immediately give up all illicit sex life, gambling, meat-eating, and intoxication, whereas those who are not in Krsna consciousness, although very highly educated, are often drunkards, meat-eaters, sex-mongers, and gamblers.” (NOD, p. 9) Many people think that hatha-yoga is auspicious. Srila Prabhupada dispels this misunderstanding: “Artificially, they may sit down for so-called meditation, but immediately after their yogic performance they will engage themselves again in such activities as illicit sex life, gambling, meat-eating, and many other nonsensical things. But a Krsna conscious person . . . automatically gives up all this nonsense and develops a high character.” (NOD, p. 10) Neither modern education nor hatha-yoga are all-auspicious because they fail the third criteria: sad-guna, the development of saintly character. Superior Happiness Of these three, the happiness of devotional service is superior. There are two reasons: (1) it is eternal whereas the others are temporary; and (2) it includes and excels the pleasures found in other types of happiness. Only the Happiness of Devotional Service is Eternal Liberation Mystic Perfection Sense Gratification The Happiness of Devotional Service Includes
All Others Lord Siva says, “My dear wife, a person who has surrendered himself at the lotus feet of Govinda and who has thus developed pure Krsna consciousness can be very easily awarded all the perfections desired by the impersonalists; and beyond this, he can enjoy the happiness achieved by the pure devotees.” (NOD, p. 10) This shows that devotional service includes the happiness of liberation. Prahlada Maharaja says, “My dear Lord, I repeatedly pray unto Your lotus feet that I may simply be stronger in devotional service. I simply pray that my Krsna consciousness may be more strong and steady, because happiness derived out of Krsna consciousness and devotional service is so powerful that with it one can have all the other perfections of religiousness, economic development, sense gratification, and even the attainment of liberation from material existence.” (NOD, p. 13) Srila Prabhupada elaborates by mentioning the story of Kholaveca Sridhara. Experiencing the happiness of Krsna consciousness, he became disinterested in all other pleasures. Final Two References Conclusion
Srila Rupa Gosvami illustrates moksa-laghutakrta with the previous two quotes (a devotee does not care a fig for other happiness and all other joys follow devotion as attendants follow a queen), which Srila Prabhupada uses to exemplify the second characteristic of devotional service (subhada). By studying these quotes, we can easily see that they are appropriate for both characteristics. We will discuss this further in the upcoming section describing sandrananda-visesatma. Sudurlabha—Difficult to Achieve Unattainable by Our Own Efforts We cannot achieve pure devotional service by our own efforts. We can obtain it only if Krsna gives it to us. However, Krsna is reluctant to give pure devotional service because it has the power to control Him. Narada’s comments to Yudhisthira illustrate the power of devotional service to control Krsna. Narada describes how the Pandavas’ pure devotion obliged Krsna to become their menial messenger (see NOD, p. 15). This characteristic of pure devotional service manifests at the stage of bhava. Consequently, we can understand that a person cannot obtain bhava-bhakti by any path of self-realization. Even sadhana-bhakti does not directly bestow bhava, which can only be achieved by the Lord’s grace.23 Sandrananda-Visesatma—Incalculably
Condensed Bliss Nothing can penetrate metal because its molecular density is so concentrated. Similarly, the happiness of prema-bhakti is so densely concentrated that nothing else can penetrate it. No other perception or thought can even momentarily register in the devotee’s mind. References The Sanskrit for “one trillionfold” is pararddha, which means, “the highest conceivable number.” This reference shows that the bliss of pure devotional service is incalculable. The remaining two references, found on page 15 of The Nectar of Devotion, show that the bliss of prema-bhakti completely eclipses the happiness derived from any other means. Three Degrees of Happiness Moksa-laghutakrta is the happiness found in bhava-bhakti. It is so superior that it makes sense gratification and liberation seem insignificant. Sandrananda-visesatma is the happiness found in prema-bhakti. It is so incalculably superior that one cannot even perceive the existence of sense gratification or liberation. Prema-bhakti is so powerful that it attracts and controls even the all-attractive Supreme Controller, Sri Krsna. We are controlled by attachments: we become attached to that which gives us pleasure. Only self-satisfied people can remain detached and independent. The Lord is self-satisfied (atmarama), but is attracted to His own internal pleasure potency (hladini-sakti). Thus He becomes attached to and controlled by hladini-sakti. The essence of hladini-sakti is love of Godhead (prema). Therefore, one who has prema can attract and control Krsna. No other process of self-realization has this potency, as confirmed by Lord Krsna’s statement to Uddhava (see NOD, p. 16). Narada Muni’s statement to Yudhisthira, which describes Lord Krsna as the friend and messenger of the Pandavas, illustrates how the Lord becomes subservient to the love of His pure devotee (see NOD, pp. 16–17).24 Srila Prabhupada adds, “So that was the position of the Pandavas; although Krsna is the Supreme Personality of Godhead, the greatest among all greats, He remained with those royal brothers, being attracted by their devotion, by their friendship, and by their love. This is the proof of how great this process of devotional service is. It can attract even the Supreme Personality of Godhead.” (NOD, p. 17) Two Degrees of Control Since sudurlabha manifests at the stage of bhava, and sri krsnakarsini at the stage of prema, we can understand that the devotee’s love controls the Lord in both stages. At bhava, the Lord bestows love of Godhead upon the devotee. Thus the devotee begins to attract the Lord. At prema, the devotee verily enters the Lord’s pastimes and thus attracts and controls the Lord in a personal and active relationship, as in the example of the Pandavas.
19. Sandra—highly concentrated and condensed, to the point of impenetrability; ananda—bliss; visesa—spe- cial, distinctive; atma—nature, self. Thus sandrananda-visesatma literally means “the distinctive nature [of prema-bhakti] is impenetrably condensed, concentrated bliss.” 20. BRS 1.1.21. 21. Krsna explains this principle in the Bhagavad-gita, 7.28: yesam tv anta-gatam papam/ jananam punya- karmanam/ te dvandva-moha-nirmukta/ bhajante mam drdha-vrataČ. To make significant advancement we must engage in Krsna consciousness with unwavering determination. This is difficult when our stock of unmanifest reactions continuously generates sinful desires that distract us from bhakti. By acting piously (controlling the senses), however, we avoid sinful activity and do not increase our sinful procliv- ities. This gradually exhausts our stock of sins, allowing us to engage in devotional service without distraction (drdha-vrataČ). 22. In The Nectar of Devotion (p. 6), Srila Prabhupada denotes the four stages with the following termi- nology: aprarabdha, “the effect which is not yet fructified”; ku†am, “almost ready to produce seed, or the effect of seed”; bijam,” the effect which is almost mature”; and prarabdha,” the effect which is already mature.” 23. The original text of Bhakti-rasamrta-sindhu, 1.1.35, clearly substantiates that bhava-bhakti cannot be attained even by the practice of ordinary sadhana: sadhanaughair-anasangair / alabhya sucirad-api / harina casvadeyeti / dvidha sa syat sudurlabha. Sadhanaughair—prolonged practice of sadhana; anasangair—with- out attachment. Not even prolonged and strenuous performance of sadhana-bhakti can award one with bhava, as long as that practice is not imbued with attachment. Srila Visvanatha Cakravarti Thakura defines this “attachment” (asangair). He says that after a long, strenuous, and repeated practice, we evolve our sadhana through the preliminary stages of bhajana-kriya, anartha-nivrtti, and nis†ha. Then we reach ruci and asakti. Only sadhana imbued with asakti (extreme attachment) can reward the devotee with bhava, since it possesses a sincerity and emotional intensity that will attract the Lord’s favor. 24. See also Bhag. 7.10.48–49. |