Become
"independently thoughtful".
One of
the function of the mind is determination.
One
should have one's own will. Why? Because the mind is an organ that is designed
to obey the will and if we do not have our own will, we will certainly get
someone else's will. Nothing can stand unused that is produced by material
energy.
The
mind is an organ that is to be used, if one does not use it, someone will by
introducing his vlues, his desires, his will and will easily obey this all
one's own life...
So,
the mind should serve our choices and in this world there are many choices
where we can move. So, to make conscious choice and focus your mind to serve
this choice is a manifestation of personality, of determination, of
mindfulness.
BG
2.41 “Those who are on this path are resolute in purpose, and their aim is one.
O beloved child of the Kurus, the intelligence of those who are irresolute is
many-branched.”
~~~~~
Who value knowledge as a property considers education as a business. Such people are least interested in the intricacies of knowledge, because knowledge is not a property but it is awareness.
3 Symptoms of the false ego
Rivalry
- with equals to
predominate
Arrogance
- towards superiors
Abusiveness
(belittling)- toward inferior
UG 23.15 For one who
constantly meditates on Me as being situated within all living entities, all
bad qualities such as rivalry, abusiveness, and arrogance, along with their
cause, false ego, are quickly vanquished.
SB 11.3.23 "...mercy for the inferior, friendship to equals and respect to superiors."
SB 4.11.13 "The Supreme Lord, the soul of all being is pleased when a devotee is tolerant of superiors, merciful to inferiors, friendly towards equals, and takes others' happiness and distress as his own".
Therefore negligence in binding this knowledge to life results in rivalry/competition, abusiveness/belittling and arrogance/vanity. These are anarthas obstacles to the development of bhakti.
Another interesting verse from the commentary of BVThakur on SB (SBmm 15.76) " One should expect happiness from a superior person who is more qualified than himself. One should expect unhappiness from an inferior person who is less qualified than himself. One should desire friendship with a person who is on an equal platform with himself. You should never consider that such a relationship is a burden."
~~Another interesting verse from the commentary of BVThakur on SB (SBmm 15.76) " One should expect happiness from a superior person who is more qualified than himself. One should expect unhappiness from an inferior person who is less qualified than himself. One should desire friendship with a person who is on an equal platform with himself. You should never consider that such a relationship is a burden."
Why it is absolutely necessary to be qualified to receive and accept from Krishna? Just one point : Krishna's reciprocating love has as time factor eternity, are you ready?
~~
SD 2.8.5 "The Lord enters the heart through the ears and washes away all contamination. Even though the Lord is present in the heart as the Paramatma, he is neutral. So, it is Krishna entering through the ears that attaches the jiva to Himself."
One should protect one's bhakti. When it is very small is just a bud, and needs a lot of care. Even though is very small bhakti is always pervading, therefore is growing also in our senses, in our body. So, to take care and protect one's bhakti one should be very selective in what comes through the senses. Krishna always protect bhakti but He can act only in compliance with the devotee's choice. In fact when Prahlad was put through so much physical harassment the Lord fully protected him from the life hazards, because Prahlad dedicated also all his senses to the Lord by full absorption in bhakti.
SBmm 16.22 "There are three type of absorption in Krishna ~ absorption in His form, absorption in His qualities, and absorption in His pastimes."If we choose bhakti thus to protect our small bud of bhakti, Krishna with pleasure will protect us, because one is doing his/her own part, intelligently. In this way, it is important every day to ask protection from Krishna also for one's choices to be always favorable to bhakti.
SBmm 12.4-5 "..you should be firmly fixed in your ultimate goal of life, and you should deliver your mind form material enjoyment by the help of devotion-filled intelligence."When bhakti is a bud, hearing is of paramount importance for our protection and favorable choices. If unfavorable hearing (from bogus through mundane) finds the way of our heart , our thoughts become a parliament of crows, robbing valuable time and causing dualities (hatred/aversion). Krishna is an autocrat in this respect, because hearing is the way to total love, therefore He wants "total" hearing (1), meaning connected to Him or in relation to Him or we will never gain the qualities to accept the ability of thinking of Him, which is allowed by Him only.
SBmm 14.33 "Truthfulness, purity, compassion, silence, fame, peity. forgiveness, self-control, peacefulness, and opulence gradually become exhausted by the association of people who are averse to Krishna.In conclusion, we have always to create a fertile ground in favor of bhakti for Krishna to act in our life, because by our own efforts we cannot achieve any stage of ripening on the path of love.
Jaya and Vijaya when they received the blessing not to plunge into the material world, but to return quickly, they realized that one can only get out of the material world by grace, only by good luck. And this luck means that when the Supreme Lord makes such a decision ....
(1) "Hearing about my qualities means there is no other goal than hearing." BS Anu 234
~~~
Realizations in the process of bhakti are spots of necrosis on the iniquitous subtle body..
~~
The bhakti yogi spends his/her daily life with sobriety and austerities, so when it is festival time , socializing time, sharing time, there must be enjoyment for the soul, because it is part of the process to rediscover the enjoyment of the soul.
~~
VAD is a form not the substance. The substance is in the principles of VAD which serve bhakti namely dealing with one's desires and relationships cultivation. Jaiva Dharma of Bhaktivinoda Thakur put this together because bhakti should always be in focus in Kali Yuga or any system is doomed to fail.
~~
The presence of Vidya proportionally invalidate Avidya, greater presence of Vidya reduces Avidya to an inactive status, because Vidya and Avidya are functions of Maya-sakti are eternally existing. This is perceived in the material world.
From the story of Jaya and Vijaya in the 3rd Canto
:
SD 3.15.34 Comm. "[...] lust, anger and greed
....using the word "these" [in the sanskrit sloka] indicates that now
lust, anger and greed were present [in Vaikuntha] having arisen in the Kumaras."
In verse 36 following the above, in its commentary
VCThakur says : "...anger should not be expressed in Vaikuntha" it seems also to refer to an inactive status
of aspects of maya in the spiritual world.
The quality of Visuddha Sattva keeps these
expressions, disturbances, non-actuated.
SD 1.5.12 Comm. "One should not say that you can achieve liberation just by destroying ignorance. By the inconceivable energy of the Lord, the destroyed ignorance again arises."
The Kumaras by offending the devotees of the Lord Jaya and Vijaya made possible for this disturbance (anger) to raise in Vaikuntha - " the Kumaras' curse them (Jaya and Vijaya) out of great anger". - As a consequence the Kumaras got a result from their offense :
SD 1.5.12 Comm. "One should not say that you can achieve liberation just by destroying ignorance. By the inconceivable energy of the Lord, the destroyed ignorance again arises."
The Kumaras by offending the devotees of the Lord Jaya and Vijaya made possible for this disturbance (anger) to raise in Vaikuntha - " the Kumaras' curse them (Jaya and Vijaya) out of great anger". - As a consequence the Kumaras got a result from their offense :
BRS 1.3.54 "By an offense against the dearest
devotee of the Lord, even real bhava will be destroyed, if the offense is
grave. If the offense is medium, the
bhava will turn to bhavabhasa. If the
offense is slight, the bhava will become an inferior type."
In the case of the Kumaras their daysa-bhava
turned into santa-rasa, an inferior type.
~~GB 10.34 "Among women, I am Kirti, Sri, Vak, Smrti, Medha, Dhrti and Ksama."
Comm. Among women the seven listed here starting with Kirti are My vibhutis. They are deities. Kirti means fame because of good qualities like religiosity. Sri means wealth in the areas of dharma, artha and kama. It means also effulgence of the body. Vak means cultured language which can express anything. Smrti is the power of remembering things which have been experienced. Medha is the power of understanding the meaning of many scriptures. Dhrti is the power to extinguish agitation when it appears. Ksama is the power to remain with unchanging heart on receiving either joy or sorrow."
The Lord indicates these as female deities therefore pious and transcendental women easily can make them blossom in their heart by the mercy of the Lord.
More slokas supporting that qualities are personified Deities.
SD 4.1.49-50 (Daughters of Daksha) Comm. By the original meaning of the words the daughters of Daksa starting with Sraddha (faith) are presiding deities of various saktis of sattva-guna." (Qualities)
SD 1.16.3 "Accepting Krpa as his guru and giving profuse donations..."" So, Krpa is addressed as a person
In the process of clearing one's anarthas while introspecting the activities of our subtle body, if with our behavior we transgress, lack or offend one of these qualities one should say to the deity of that quality : I love you, forgive me, I am sorry, I am grateful.
~~
Those who without fully bloomed qualities, (BG 13.2-8) purity and realizations through bhakti take up the position of guru based on their own material desires, will at one point start to imitate the Uttama Adhikari endangering the spiritual life of their followers and obtaining disastrous results. Bahktivinoda Thakura says that who takes the position of guru without qualifications is devastating to the society. Those following such gurus with sincere attitude but without discrimination ability will get stuck on the path and live with increasing anxieties and unsteadiness.
The other disciples of these gurus who accept them driven by their own material objectives and desires, will live in arrogance and pride.
SB 6.7.14 "if he (guru) is a pure devotee he can deliver others, he
can become spiritual master. But unless he is on that platform he should not
attempt it. Then both of them will go to hell, like blind men leading the
blind." [Indra Offends His Spiritual Master, Brihaspati]
"Leaders
who have fallen into ignorance and who mislead people by directing them to the
path of destruction are, in effect, boarding a stone boat, and so too are those
who blindly follow them. A stone boat would be unable to float and would sink
in the water with its passengers. Similarly, those who mislead people go to
hell, and their followers go with them."
SBMM 8.1 "Even though we were put into the womb because of our aversion to Krishna, we will deliver ourselves by proper intelligence and undeviated attention."
The one who seriously practices the process of Bhakti Yoga should also learn to protect his/her bhakti, since Krishna protects His devotees by protecting their Bhakti. In the process of anartha nivritti it is fundamental to ask for help from Krishna, who will kill the demons that dwell in our hearts. The revelations of Bhaktivinoda Thakura regarding the anarthas and the lilas [the killing of the demons] of Krishna are very illuminating for this purpose. Only through the mercy of Krishna will we be able to see the anarthas, understand them and refer them to Him, asking to free us from this bondage. The moment when we recognize an anartha its end begins. Therefore, even if the process of purification by anarthas starts automatically within the bhajana kriya, we must still make the choice with the intention of recognizing our anarthas by introspection and the inner scanning of our activities at the subtle level, thus doing this choice we invite Krishna to act.
For our mind it is advisable not to mull or go back too long on each anartha since it manifests. Of course we will also be able to recognize them around us, but the correct process generates compassion and knowledge, so truly following the purification process will control our arrogance, which usually manifests easily when we are not working inwardly, but only superficially because there are other motivations as well as the desire to free the sprouting of Bhakti.
When the process of Anartha Nivritti is faced with determination and conviction and with fixed intelligence, many mystical things start to happen, since the understanding that Krishna is a person grows considerably and tangibly. While this choice must be consistently renewed to strengthen the determination, distrust and aversion towards Krishna, which are at the roots of our anarthas, emerge and dissolve with great relief.
Sometimes it is said that anartha nivritti is a painful process, but in reality it gives a sense of relief and unloads a burden from our soul. It is true, however, that one must mentally prepare oneself for the "cessation" of one's false ego, of the entire system of functioning of our subtle body after hundreds of thousands of lives of material identification. This is the difficult part. The Guru's personal instructions are critical at this stage.
~~~
An interesting sloka from Visnu-rahasya: "Because the mind maintains a healthy state by excretion of urine and stool, the anus and urinary organ should be considered as senses engaged in the Lord's service." Comm. by VCThakur :"Thus even these organs, by functioning in relation to bhakti, are to be considered part of vaidhi-sadhana-bhakti."
This completes the list of engagement of the senses by a devotee as described in Bhagavatam about Ambarisa Maharaja : "SB 9.4.18-20, Translation and Purport:
Mahārāja Ambarīṣa always engaged his mind in meditating upon the lotus feet of Kṛṣṇa, his words in describing the glories of the Lord, his hands in
cleansing the Lord's temple, and his ears in hearing the words spoken by Kṛṣṇa or about Kṛṣṇa. He engaged his eyes in seeing the
Deity of Kṛṣṇa, Kṛṣṇa's temples
and Kṛṣṇa's places like Mathurā and Vṛndāvana, he engaged his sense of touch in touching the bodies of the
Lord's devotees, he engaged his sense of smell in smelling the fragrance of
tulasī offered to the Lord, and he engaged his tongue in tasting the Lord's
prasāda. He engaged his legs in walking to the holy places and temples of the
Lord, his head in bowing down before the Lord, and all his desires in serving
the Lord, twenty-four hours a day. Indeed, Mahārāja Ambarīṣa never desired anything for his own sense gratification. He engaged
all his senses in devotional service, in various engagements related to the
Lord. This is the way to increase attachment for the Lord and be completely
free from all material desires."
~~~
Pure devotees rejoice at each other because are
able to discover the devotion of another living entity, and do not pay
attention to any shortcomings, because they value the devotion , it is the most
important thing, devotion. If devotion is not there this cannot be
artificial.
~~~
Brahman : the Lord is pleased by the austerities
Paramatma : the Lord is pleased by efforts of quest to gain knowledge
Krishna : is pleased by the efforts of love
But He manifests only when there is a portion of bhakti also for the impersonal Brahman realization.
SD 3.25.27 "By jnana manifested with detachment, without serving the objects of material gunas, accompanied by secondary yoga and by bhakti offered to me, a person attains the impersonal brahman in this life."
~~
Two types of arrogance : 1) from acquisition of knowledge; 2) from achievements when motivated by egotism.
Under the influence of arrogance is not possible to perform qualitative devotional service.
~~
To check the desire for fame takes away the largest chunk of the impediments to act for Krishna. Always repeating aloud that any achievement is Krishna's gift of sakti, helps this process.
~~
Bhakti is a process to invalidate, to sterilize the ground of unwanted results and qualities, instead of cutting. SD 1.5.12 Comm. "One should not say that you can achieve liberation just by destroying ignorance. By the inconceivable energy of the Lord, the destroyed ignorance again arises."
Until one has the choice to respond to bhakti, his/her karma remains in an exhausted condition.
KARMA -- restrains activities direct to the objects of the senses
JNANA -- stops activities related to the objects of the senses (akarma)
BHAKTI --engages activities and objects of the senses in relation to Krishna
BS
Anu 23 "Karma is useless unless leads to bhakti and
jnana is useless if not performed along with bhakti."
SD 2.2.14 "As long as meditation on the Lord as the witness of all beings superior to even Brahma, which has bhakti as an element, does not manifest, one should remember the gross universal form after performing necessary rites of karma-yoga."
This sloka states that until one is not ready to meditate on the Lord with Bhakti (meaning bhakti-yoga) one should meditate on the universal gross forms of the Lord while performing karma-yoga ( yama-niyama also and VAD) This is of great support for many practices in many different cultures and traditions.
~~Good qualities keep under check envy. The intruder, described by Bhaktivinoda Thakur in Dasa Mula Tattva, is actually envy. Krishna says in Bg 9.11 that the fools deride him, derision is an act of envy. Envy is the seed of Avidya. Avidya is removed by the development of Vidya.
SD 2.7.19 "O Narada! The Lord as Hamsa greatly pleased with your prema, spoke about bhakti-yoga, knowledge about Himself [vijnana] and also that knowledge which removes ignorance in the jiva [Vidya], both of which the pure devotees understand with joy."
Comm.
"There are two types of knowledge ...Bhagavatam refers to information for
understanding about the Lord's beauty, fragrance, voice, young age, sweetness
and attractive qualities in order to attain prema. The other type is that which removes the
covering of ignorance [avidya] and reveals the nature of the jiva (such as knowledge and
bliss) who is the shelter of Bhakti."
In sloka 1.19.15 it is clear that Parikshit was asking to hear the Lord's glories and pastimes, not jnana.
"The secondary result of bhakti is jnana. It is not practiced separately." BS Anu 80
"Then in the next verse [SB12.6.7] Parikshit shows that jnana which destroys ignorance is included in the bliss of seeing the lotus feet of the Lord." BS Anu 86
~~It is better to move a criticism based on truth than to ridicule others.
~~
VAD does not exist in the spiritual world in its material qualities, but in the principles of service.
Gopala Campu Pg 5 "There exists the auspicious place called Vrndavana, full of prosperity, the glorious forest of the earth deity. Ah! This forest is for the protection of all people ....Thus the place is unfettered in bestowing dharma, artha, kama, it always bestows liberation. " Dharma, artha and kama exist in the spiritual world in their auspiciousness and happiness, not in attachment and violence meaning attaining enjoyment on the suffering of others, typical of the material world.
~~
One accepts Brahman as the Ultimate Truth convinced that by cultivating negation of qualities to the Absolute Truth frees from the contamination of material qualities. But Brahman is described in sastra for its qualities : pervasiveness, indivisible, infinite and limitless truth. Krishna says about its effulgence :"Brahman is my greatness." The uniqueness of these qualities being owned only by a Supreme Intelligence or Consciousness as the only reservoir, are therefore comprehensively beyond the material conception. ~~
Duplicity in the heart is difficult to detect if one is not constant in self-examination. A process for uprooting duplicity is by expressing a sankalpa for each anga of sadhana that one daily performs. That will bring up in front of one's eyes if any duplicity is there and thus it would be easier to work it out.
~~
Decision making involves a good discernment between subjective and objective truths.
Bhisma's decision to take the oath to renounce the throne of Hastinapur was based on an emotion for his father in order to make him happy and to serve his father as prescribed by dharma. But this was ultimately based on a subjective truth because it satisfied his father's lust. So this lack of discernment by offering service without considering which type of cause this oath was serving whether vicious or virtuous, the result was infamy. Serving the vicious and their materialistic goals, even though the person is full of good qualities, will bring infamy and no the auspiciousness that good qualities naturally involve.
Therefore a purified intelligence can make sound decisions, otherwise the emotions engaged in the decision making being vitiated by the ego and its egotistical aspects such as favoritism, will influence the decision making process dupliciously.
Bhisma demonstrated the fallacy of actions taken without proper discernment between the vicious and virtuous.
~~
If everyone were truly committed to inner growth there would be no divisions.
But
if someone distracts with his vanity by dominance over others and exposes his
alleged superiority or other behavior guided by egotism, then the point of
convergence is lost, no matter how one appeals to tolerance or other qualities,
everything would result in an artificial display of the same.
Why
artificial? Because truthfulness is a process and begins within those
individuals who sincerely wish to develop sublime qualities.
When
everyone is really working on their inner growth and introspection and all
around are doing the same, the apparent differences due to positions, duties,
roles and their nature are not intended to determine as parameters the
qualities and the bhakti of the person, but they become only instruments for
harmonizing inner development with the necessary activities of the body.
Since
personal development and work on oneself begins with a change in the values
system of the individual, only possible with applied intelligence, those values
must necessarily become the same of the community or of
the sanga in order to help everyone, at any level or degree of development, to
continue to grow without alienating diversity.
The
society or community in which the value system is focused on the facilitation,
care and support of the development of self, the ungodly and motivated
individuals by egotism are automatically contrasted and brought to light, because the knowledge is no longer theoretical
and the discernment between impious or virtuous qualities becomes correct thus
reducing confusion, which is usually a symptom of raja-guna, the guna of
divisions, confusion and competition.
Therefore,
if the system of values is strong and the self-development of individuals is
sincerely pursued, disturbing individuals naturally leave the community, there
is nothing for them since the mystifiers, the arrogant and the hypocrites
thrive where the falsehood, injustice and violence towards others can be accomplished.
The
value system is based on universal principles of goodness and relevant
qualities that favor the path of bhakti.
When
the result is an artificial and only external representation of qualities due
to the volatility of values and a
system that generates confusion due to lack of applied knowledge, the absence
of truthfulness is revealed
and consequently the deception must be in that association always lurking.
~~
1) the internal attitude that never gives the way to the material world or egocentric actions; 2) focusing always on being in touch with the Lord; a devotee who holds up to these two points is sure that everything that happens to him is used by Krishna and to be used for His intentions.
1) the internal attitude that never gives the way to the material world or egocentric actions; 2) focusing always on being in touch with the Lord; a devotee who holds up to these two points is sure that everything that happens to him is used by Krishna and to be used for His intentions.
Not
giving the way towards the material world means also not using spiritual power
for material goals.
~~
In
Kali Yuga Krishna give demons powers and to the devotees self satisfaction.
~~
Krishna
and His devotees do not connect in self-interest but by emotional strings.
~~
To
break the bad habits of sense gratification the vows, the commitment to
regulative principles should be taken up. To break the bad habits of the
mind and the intelligence the commitment is to constantly and only hear Krishna
Katha. To maintain this vow the books, the authors, the commentators should be
chosen without superficiality accepting from anyone "just because it is anyway speaking about Krishna".
~~
Krishna's
plans are always most unfathomable, but He let always His devotees realize His
intentions by allowing them to know His qualities, personality and
conceptions. For instance Krishna always works for the good of all
devotees. When the devotee has obtained this realization then Krishna involves
His devotee in His plans. The most important factor in the involvement in
Krishna's plans is faith and trust in Krishna.
Another
example is that Krishna always aim to satisfy everyone desire, this is one of
His conceptions, but He always does it within the frame of His justice and
according the jiva receptivity. In this way the devotee
realizes His conception of equal vision.
~~
The
elevating process of a mindset proceed on two levels 1) intellectually and 2)
at qualitatively level. In the same way degrades because of the
intelligence.
The
mindset of the Kali Yuga is of an aggressive nature towards spiritual heart
transformation, external differences. At this level the intelligence is
in a degraded stage and the emotions are pervaded by Tama. The history as
presented by Bhaktivinoda Thakura described in Sri Krishna Samhita, from Varaha
appearance to Mahaprabhu, highlights the gradual process to create the ground
for Mahaprabhu appearance in Kali yuga, because the souls that have to appear
in the wave of His appearance, come with a mindset already superior to the
ordinary Kali Yuga's human beings.
~~
GB
10.20 "O conqueror of sleep I am situated as the soul
of prakrti, as the soul of the aggregate jivas within each universe, and as the
soul within each living entity. I alone am the cause of creation,
maintenance and destruction of all elements."
The Lord is Antaryami, He can demonstrate this vibhuti. Therefore also the jiva has this component of Antaryama which can be perceived in the Brahman realization but because the jiva is always dependent on the Lord, Antaryama cannot make the jiva fully satisfied as the Lord always is. So this is a tendency that can easily bring the consciousness of the jiva down to atheism or refusal of the God superiority and singularity.
The
VAD principle of having two classes one for administrating (Kshatriya) and one
for educating on dharma (Brahmanas) cannot be mixed, meaning the same person
cannot sit in both positions. Because the Kshatriya's compassion is by
punishment and the Brahmana compassion is by teachings and
forgiveness. SD 1.17.14 "[Parikshit] He who commit
violence against the innocent must certainly fear me in all ways. By
punishing the sinful, the innocent will be peaceful." Peacefully
spiritual qualities and development can be pursued.
SD
1.17.11 "The inattentive ruler in whose state all the citizens
suffer from criminals loses his fame, lifespan, fortune and progress.
This is the highest duty of the kings (administrators) to punish those who
cause suffering to others."
~
SD
1.16.3 "Accepting Krpa as his guru and giving profuse
donations, he performed three horse sacrifices on the banks of the Ganga, in
which the devatas became visible."
There
are two important revealing points. First : "Krpa" is addressed as a
person, so this should be valid also for the other qualities.
Second
: "the devatas or Deities became visible", this was the power of the
pure brahmanas, they could call the Deity to the arena of the yajna and be
visible to the people and at the same time get benefited. So this is the
reason why the present brahmanas in Kali yuga can never be as pure and with all
the qualities to invite Deities to become visible during a homa. For this
reason homas are completely sterile, futile in Kali Yuga. The only yajna is the
chanting of the Holy Names which can be performed without the set up of a homa.
Moreover one does not need the arbitrary of a brahmana to connect to the Deity
of the Name, Krishna.
Since the brahmanas with the advent of Kali Yuga, had not the qualities (26) and the abilities to call for the Deities to appear during a fire yajna the impersonalistic schools have expanded with many different doctrines to accomodate the various intellectual speculations.
Also Srila Prabhupada mentions the power of the brahmanas in previous ages :"Formerly, the brāhmaṇas used to ignite the fire of sacrifice not with matches or any other external fire but with their powerful mantras, called araṇi"
Since the brahmanas with the advent of Kali Yuga, had not the qualities (26) and the abilities to call for the Deities to appear during a fire yajna the impersonalistic schools have expanded with many different doctrines to accomodate the various intellectual speculations.
Also Srila Prabhupada mentions the power of the brahmanas in previous ages :"Formerly, the brāhmaṇas used to ignite the fire of sacrifice not with matches or any other external fire but with their powerful mantras, called araṇi"
The
brahminical caste that in Kali Yuga have refused the recommended yajna for the
Kali Yuga (chanting of the Holy names) being attached to their power and
prestige given by the previous age prescribed yajna as per this sloka, have
come less to their position, lost their spiritual power and therefore crushed
the VAD system and dumped the society into ignorance.
"Vedic
ritualistic activities performed by sinful people become the cause of their
anarthas." SBMM 14.45
~
"The
maximum sadhana of the mind is when everything we have listened to, we work
with it. We work in order to remember." In this way is directly connected
to Sambandha Jnana
~
SD
1.12.11 "The Lord maintaining his reputation of being
affectionate to his devotees, inconceivable in form, and also a thief, having
destroyed the brahmastra disappeared ..."
The
Lord in whatever form He manifests for His devotees among the qualities He
displays that of being a thief always shows, since He enters the devotees' mind
and steals it. Like Parikshit they are left searching for Him every
moment of their lives.
~
Narakasura
clearly demonstrates that even though the Lord might show all His power and
opulence, the deluded soul will see Him through its material eyes any way as a
mundane personality.
~
In
a society where one does not develop pious qualities that means it is not in
the Bhakti area. The society around should manifest
justice-truthfulness-kindness. Only in this situation the devotee can
manifest pious and spiritual qualities.
So
if the devotees around you are not working on their qualities and there is not
justice-truthfulness-kindness, one is forced to tollerate the situation and
this does not allow bhakti to manifest. So association of the devotees is
for manifesting and expressing good qualities in the relationships. SP
said that the devotees who are more advanced should avoid those who are not
showing to develop these qualities because in this association one cannot
manifest good qualities. Bad association deteriorate good
qualities.
Forgiveness
is only for those who are feeling very sorry for their offense.
~
Material
world is the place where there are the living entities who do
not want to accept the Lord. The Lord does not need to force them and to
give forcibly His association, for this He is invisible. When we do not want to
accept this idea then we start to speculate, this is the reason for which in
the material world there is the need of a variety of ideologies in order to believe
to be separated from the Absolute Truth, therefore, who desires in this way can
believe to be separated from Him. Impersonalistic schools have expanded with
many different doctrines to accomodate the various intellectual speculations.
On
the other side He wants to give us eternal happiness and this is God's miracle ,
Krishna satisfies the desires of all the living entity simultaneously and at
the appropriate time.
So
He has to give in two ways who wants him and who does not. The real
meaning of the spiritual knowledge will be disclosed if the living entity
follow special conditions like trust (faith) and the guidance of those
knowledgeable who can provide proof of purification. Special
psychological condition : 1) faith; 2) realization of spiritual knowledge under
the guidance of self-realized personalities who provide the process of
purification; 3) readiness and pliability for guidance and choice.
SB 1.2.16 "O
Brahamanas! Attraction for topics concerning Krishna will arise by service to
the great devotees, followed by faith, by surrender to the feet of the pure
guru and by the desire to hear."
Those
people who do not have the qualities are stuck to the external meaning of
scriptures and they cannot go into the internal meaning of the
scriptures. Usually due to lack of faith and humility.
Sincere
people, though, is always protected by
their sincerity. Krishna does not have reason to mislead this people.
Between
these two, who is sincere and who is not, there are the indifferent who study
to achieve some personal purpose, but Krishna does not give knowledge to them.
When
the doctrine is not complete, persons cannot grow and are unsatisfied. When the
knowledge is not complete of its application persons become arrogant and their
knowledge become flawed.
~~~~
SBB Ch 1.189
"My
dear boy, whatever you desire while chanting your mantra, by its power you will
fully achieve. Indeed, you will attain more than your desire."
Purport : Before performing any ritual including the chanting of mantras one should solemnly formulate one's sankalpa (intention) verbally or mentally."
In this way the Holy Names are the yajna of the Kali Yuga.
Purport : Before performing any ritual including the chanting of mantras one should solemnly formulate one's sankalpa (intention) verbally or mentally."
In this way the Holy Names are the yajna of the Kali Yuga.
~
SBB
III 5.82 "One achieves that love only by thinking of the Lord as one's
ordinary dear friend."
We
have to come to feel Krishna like a person, a person who is our friend and
takes our mind and thoughts like our friends do.
We
have to experiment Him as a person. Understanding when He is taking action, not
just standing behind the hinted impersonalism of the platitude of
"everything is Krishna's plan" .
We
have to come to the realization that He is a person, His superior intelligence,
his unfathomable mind, his sense of relationship, let's take out God from the
niche of strict sacrality and make him the important person of our life. The
most important, because any adjective used in respect of His person is always
in the perfect and higher sense.
We
are not supposed to see Krishna sitting on a altar, we are going to see Him
surrounded by loving relationships. Let the religionists, moralists, other
clergy freaks believe to find God sitting on a throne, managing the traffic to
heaven and forgetful of love, so much they are attached to material
designations of creed, position, gender, that they will mistake Him, once in
front of Him or His direct actions, to be the devil, because only this can
happen when one cultivates an impersonal vision of God or exempts Him from a
relationship.
~
Drona
and Bhisma had a wrong concept in common : keeping neutrality with religious
and vicious people meaning that religion should treat equally vicious and pious
people. The results is that pious people serve religion and vicious ones
exploit religion and the pious ones usually for power.
In
fact Drona, who embodies the attachment to perform duties, without caring who
his actions are serving, trained the Pandavas and the Kurus equally in the art
of war, so when the problem arose, that pious religious people had to be
protected from vice, it turned out that the vice was very well trained. That
was the drawback of Dronacharya. And Drona and Bhisma found themselves fighting
the pious.
So
a discrimination must be there, vicious cannot be treated like the pious,
firstly because the vicious are likely to predominate, secondly because from
this can only come inauspicious-ness and suffering.
~
Arjuna's
can be called pseudo-compassion because it was directed to authorities who had silently
taken the side of devious persons for personal interests losing their right to
be respected. So Arjuna's was a display of pseudo forgiveness also, in fact
Krishna did not appreciate his presentation of justifications to avert justice.
The war was the only path to resolve the circumstances since the actions and
choices of the Kuru were demanding this pattern of reactions. Peace is not
unilateral.
What
is even more interesting is the confusion in which Arjuna fell due to his
cousin Duryodhana, an atheist and intriguer, but still he performed religious
ceremonies, but he did it with different intentions from Arjuna, so the latter
was faced with the appearance in the Aryan's society of the pretenders who do
perform religious rituals but with the only motive to accomplish selfish
interests. On the same field -dharmakshetre - of religiosity these two types of
people gathered : with Godcentric consciousness and egocentric.
Clearly
Kali yuga was on the threshold. Arjuna's difficulty was the result to face something
unknown : irreligion in the disguise of religion. Religiosity without adherence
to religious principles.
Two
people can perform the same religious rites, but do it with absolutely different inner motives and, respectively, to get a different result.
But
there is a characteristic feature that distinguishes one from the other is that
the pretender never changes, even if he performs all religious rituals, and a
sincere believer is going through a process of real purification.
~
The
path of karma and jnana the most followed by the Aryans were now challenged by
Kali Yuga in the ways that Bhaktivinoda Thakura well presents in Harinama
Cintamani :
"The
path of Jnana depends on association of devotees in order to turn it towards
bhakti, and the path of karma depends of activity performed without desire,
which is offered to the Lord selflessly in order to turn it towards bhakti.
These processes have been corrupted in Kali Yuga because, instead of devotees,
one finds imposters and instead of selfless activity for purification of the
heart one finds greed for material enjoyment predominant. Thus no good effect
is produced."
~
Even
though piety and impiety can be generally defined Bhaktivinoda Thakura explains
: " To properly follow the precepts of one's own level is called
"one's prescribed duties" are steadiness in one's own position.
Steadiness in one's own position is piety and deviation from one's position is
impiety. There is no other piety and impiety than this."
Bhaktyaloka
Of
course, this refers specifically what to consider as prescribed duties in the
practice of bhakti yoga, otherwise for regular karma and jnana practitioners
piety is all the duties prescribed for the Sattva's platform. Who has
taken initiation has as prescribed duties primarily the instructions
given by the spiritual master.
The
following sloka from the Bhagavatam adds another perspective to and expand this
concept :
SB
11. 21.17 "The same activities that would degrade an elevated person do
not cause fall down for those who are already fallen ..." So any kind of
assessment should be made according the position and practice a person is into.
A crude example of this is if a brahmana drinks liquor is considered sinful,
whereas a sudra who can moderate his drinking is acting piously. So any
level of regulation that a person accepts to do on this path which can
lead to the next step up, is to be considered pious.
Another
example can be if a person just embraced the path of yoga at yama-niyama level
or karma, might not put as of yet bhakti at the center of his/her activities,
but if a person has embraced the path of niskama karma yoga and neglects to put
bhakti above duties, it falls into an anartha and might fall further and become
faithless to the process of bhakti.
~
"Success
in KC depends considerably in what and whom you place your faith and to which
persons you open your heart."
"Krishna
is perfect in His position to receive service because He can reciprocate
unlimitedly, the jiva becomes perfect only once she can offer
pure devotional service."
Often
there is the hope to be seen by the Lord, just by one glance being in need of
His mercy. But soon the thought of His existence in eternal time reveals
that one is most unqualified to receive even just one instant of a glance
coming from eternity and infinity because that instant is marked by unlimited
exchanges of Prema. I am not even qualified for a glance.
~
Brahman
gives happiness, but Bhagavan is the source of happiness.
Brahman
and Paramatma are qualities of Sri Krishna, He is the complete whole.
Brahman
full of spiritual energies is called the Supreme Brahman. Brahman without
variegatedness and energy is a partial manifestation of the Supreme Brahman.
Paramatma
has two manifestations : collective and localized. In His collective
manifestation, He is the universal form, in His localized manifestation He is
the constant companion of the living entities, the indwelling Supersoul.
Brahman
is the bodily effulgence devoid of variegatedness, Paramatma is His pleanry
portion.
~
Bhajana
Kriya according Bhaktivinoda Thakura is meditation and chanting (Jaiva Dharma).
Bhaktivinoda Thakur also states that chanting has to be done with understanding
(Harinam Cintamani). Another interesting and relevant statement is from
Visvanath Chakravarti Thakura"s comment (SD 1.7.5) one has to know the
disease in order to cure it. Since chanting is purifying, is clearing the disease
of the ego we have to know the eventual backslashes, and this can be
accomplished only by understanding anarthas. The stronghold
of all anarthas is self-centeredness, the deep root of enjoying over others, by
predominating, showing superiority, inflict pains ecc. This is taken into
consideration also in other traditions, since there are injunctions such as
"love your neighbor as yourself" (Matthew 22.39.) So one has to take
care of others happiness and this is a sattva principle to curb our egotistical
tendencies. Therefore while chanting one has to understand the
egotistical distortions (anarthas) acquired in the long permanence in the
material world and act on that understanding otherwise it is impossible to
progress further from namabhasa.
~
Success
in Krishna Consciousness depends considerably in what things one place one's
faith and in which persons one open one's heart.
When
the anarthas are taken away from the heart that space must be filled in with
good qualities.
Oneness
in union is the pleasure of the Lord to be in two to taste rasa, otherwise
without union there would not be perception of variety in qualities, emotions
and love. The Lord would not demonstrate the completeness of the complete
One.
Because
of this desire to unite and experience completeness in two, all the living
entities naturally have pleasure in union. Union can be experienced because we
are all individuals and pleasure and love can be experienced only between
individuals.
The
position of Krishna to receive service is perfect because He can reciprocate
unlimitedly, the position of the jiva is perfected only once she can offer pure
devotional service.
~
What
Dvapara Yuga left Kali Yuga with after the departure of Lord Krishna and the
decadence of the great dynasties, a society mostly on the lower step of the
ladder of consciousness : theistic moralists since intelligence has to degrade
to allow in the age of Kali.
When
Bhakti is introduced in the form of sravana/kirtana than VAD principles can be
followed. The Lord gives this path on BG.
Otherwise,
if you are not able to concentrate your mind on Me steadily, then seek to
attain Me by the method of withdrawing the mind from sense objects and fixing
it on Me, O conqueror of wealth." (10)
"If
you are unable to practice in this manner, then perform your activities for Me,
taking that as the goal of your life. Performing activities for My pleasure,
you will attain association with Me." (11)
"If
you cannot do this, take shelter of My protective method, While controlling
your mind, perform your duties with detachment from the results of the work."
Four
levels are given here of a process :
1)
Performing in full absorption through all angas of devotional service (sravana,
kirtan, smarana all angas) [8]
2)
Practice so to obtain full absorption by repositioning the mind away from sense
objects or objects of attraction/repulsion. (keep progressing on the angas) [9]
3)
Perform physical activities of service to the
Lord
(and sravana kirtana) [10]
4)
Mainly perform prescribed duties lead by the principles of VAD (and sravana
kirtana) [11]
-This
can explain also Srila Prabhupada's concern for the need of VAD after his
departure, while his disciples remain puzzled by the instruction of SP that VAD
was for the public or newcomers first.
~
Gerald
Massey "They must find it difficult, those who have taken authority as
truth rather than truth as authority."
Who
is an authority? Authority is who has got the experience and is familiar
with someone else's experience. When studying different books we are
taking from somebody else's experience. Usually there are two types of
people searching for truth from authorities :
1)
persons who choose the truth according their motives;
2)
Sincerely searching for the truth
So
in the first case is taking the authority of the person just to confirm one's
personal motivations as truth. In the second case the person attentively
and seriously study authoritative writing and appeals to those who have the
experience and the knowledge.
~
Vaibhava
Vani pg38 "A Vaisnava who acts against the conclusion of devotional
service is the root cause of anarthas within the sampradaya."
The
root cause of anartha is aversion for Krishna, so acting against the conclusion
of devotional service is acting against Krishna also. In fact
Bhaktivinoda Thakur lists the attacks against Krishna in Vraja as the anarthas
and specified for each lila which anartha is representing. So there are
the following which substantiate this statement :
1)
Brahma vimohana represents scepticism or unnecessary doubts regarding the path
of Bhakti or to be secondary to karma-jnana;
2)
Aristasura represents negligence or disregard for pure bhakti;
3)
Vidyadara represents impersonalist philosophies or misconceptions swallowing
the truth of bhakti;
4)
Mathura's brahmanas represent the attachment for VAD which causes pride and
neglecting bhakti. (Bhaktivinoda Thakura also reveals about this lila that the
brahmanas were actually faithless.
~
SBB
Vol.I 6.112 "Elderly Padmavati(Kamsa's mother) said : You child, you
are too free with your words! If what you say is true, then why do we hear that
the cows and other animals in Vraja are now in danger of dying because no one
is taking care of them?
Comm.
Actually the cows, bulls and calves of Vraja needed no caretaker, rather they
needed Krsna.
Padmavati
is an example of how by not understanding the devotees' love for Krishna one
cannot understand also Krishna.
~
Usually
we are made to believe that just by repetition of Sattva activities the
qualities will naturally rise, but the only proof we have is that repetition
just lead to attachment to Sattva activities, because the tangible
benefits of a peaceful life and the happiness typical of Sattva comes as
results of our activities (see SBB 2.189..."In
all spheres of activity, the results one achieves match the discipline one has
practiced."), but the nature of that happiness is similar to the one achieved by
Brahaman realization, therefore limited, it does not expand like the happiness
in devotional service. (see SBB 2.194...happiness
of Brahman never increases, because it is limited).
If Bhakti is
added as the only scope of acting in Sattva, than Krishna will lead us
and grant us situations suitable to the development of these qualities,
-already in this present life-. These are the doorway to spiritual qualities
required to achieve the goal of Bhakti.
(Sri
Brhad Bhaghavatamrita)
~
SD
7.7.16 "Because of the long duration of time that has passed
and because of her being a woman, my mother has forgotten all those
instructions, but blessed by Narada, I could not forget them."
This
sloka is not about the less intelligent mother being a woman (as many would
like to speculate about), but about the listener degree of consciousness in
respect of identifying with the gross body and the corrispettive ability to
receive knowledge. Therefore as in quantum physics the observations
depends on the observer, in transcendental knowledge the ability to accept and
receive knowledge is according the qualities of the listener. But
Prahalad also states that by being blessed by Narada, so this
brings in as a secondary factor the qualification of the speaker in giving
knowledge vs information. A speaker who has not the realization of the
Self and the process, who has not qualifications to be at the level of guru,
might just give information, but that will not have the cit-sakti to become
knowledge with realizations through meditation which comes through
memory.
So
even though Prahlad was qualified to receive pure knowledge, if the
instructions were not heard from a self realized bhakta, he would have
probably to search again for guru to fully benefit of his existing
bhakti-sukriti. So perfect guru only is able to give that connection by
his/her mercy to the disciple to pick up from where he/her was left in previous
life.
~
"Only
by bhakti can a person know me as Brahman. Then knowing
me as Brahman by that bhakti, he merges with
me." BG18.55
"Jnana
yoga for realizing Brahman is dependent on bhakti and bhakti for realizing
Bhagavan, is dependent on jnana."
Since
neither karma or jnana can be successful without even a small component of
bhakti, bhakti is independent is not depending on jnana but by that small
portion of bhakti. Bhakti only generates bhakti.
"Because
jnana is in the mode of sattva only, without the association of bhakti, there
can be no realization of Brahman or Paramatma."
In
fact realization of Brahman leads to Paramatma realization. Bhakti is
suddha sattva because belongs to the svarupa of the Lord. So
the Lord is the complete form of jnana because it is complete only when there
is bhakti.
Sakama
-karma, niskama-karma, vairagya, etc without bhakti or without being offered to
the Lord are dry and not glorious.
~
Egotistical
activities, therefore sinful activities, are not the cause of our material life
but are the effects of our deep rooted aversion for Krishna. So, this is
the true anartha.
SBMM
14.45 "As materialistic activities cannot help one achieve
the ultimate goal of life but simply creat anarthas, Vedic ritualistic
activities performed by sinful people become the cause of their anarthas."
The
aversion for Krishna cultivated in so many lifetimes is like a curse on
whatever we do :"Cursed are the three types of birth of people who are
averse to Krsna, cursed is their performance of sacrifices and observance of
vows, cursed is their knowledge, cursed is their high birth, and cursed is
their working abilitites. In this way the brahmanas of Mathura condemned
themselves." SBMM 14.48
This
is so important because even if externally we are performing prescribed duties
and so many other proper activities if we have not cleared up our aversion for
Krsna, which is very subtle in the ego, we remain faithless and inauspicious
like the brahmanas of Mathura.
In
this Kali Yuga nothing can be achieved ~ not even artha, kama, dharma and
moksha ~ without japa yajna.
~
Process
for humility
Development
of good qualities requires active attitude not a passive attitude, without
favorable actions one may fall into impersonalism and vanity.
For
instance becoming humble is not by a passive attitude, in fact Bhaktivinoda
Thakura explains that humility is spontaneously developed when proper respect
is given to everyone.
SB
3.29.17 "The mind should become purified by greatly
respecting the great devotees, showing compassion to the unfortunate, being
friendly to one's equal's and by following yama-niyama of
astanga-yoga."
Respect
to seniors, friendliness with equals, compassion to weak, dependents and
unfortunate this is the teaching of Bhaktivinoda Thakura, this is the process
for proper relations and by following the dharma (as per second part of
the sloka) whether karmi, jnani, yogi, bhakta ~ SD 1.2.9 Comm. "Dharma
in this verse refers to control of mind and senses (sama-dama etc) for the
jnani, to yama and niyama etc for the yogis and to hearing, chanting and other
devotional process for the devotee."
So
assessing everyone position is vital for this practice that aims to control the
egotism.
So
when giving respect to innocent, weak, inferior or dependent in deals where
love does not apply, compassion is the only way.
Ultimately
lacking to give compassion generates arrogance.
Assessing
properly and maintaining one relationships according these principles result in
humility.
~
Faith is
the first quality.
UG
14.8 "Someow or other, if one develops faith in hearing and
chanting My glories, by good fortune, being neither very disgusted with nor
attached to material life, he should try to achieve perfection by following the
path of loving devotion to Me." Comm. "Only a faithful person is
qualified to engage in bhakti-yoga.
Faith
in the process comes first because if one is convinced one accepts what hears
in his/her heart.
"Being
very disgusted" can lead to false renunciation and impersonalism.
Bhaktivinoda Thakur said to renounce bad qualities not one's propensities.
Comm.
(cont) "Those who are thoroughly indifferent to material life are eligible
for cultivating jnana and those who are thoroughly attached to
the materialistic way of life are eligible for engaging in karma.
Those who are neither overly attached nor detached are eligible for
executing bhakti." Without making these
distinctions, knowledge does not progress from the theoretical stage.
In
the purport another important point "Neither excessive attachment nor
excessive detachment can give satisfaction to the soul ..." So
restrictions and austerities or other type of constrains for the soul should be
well valued before following because the soul needs to receive taste and
spiritual enjoyment for bhakti to develop steadily. For instance the
continuous askance for tolerance is a faulty practice, the soul usually does
not need to tolerate in the spiritual reality, so this is a practice which does
not carry a spiritual taste for the soul. It is a constrain. So tolerance
cannot be applied without firstly assessing the situation and the persons
involved then if tolerance is the way or just rejecting the situation, an
association, is the better solution. Bhakti requires that one comes to
spontaneity.
~
UG
7.6 "....When one's quality of goodness is enhanced,
religious principles can be practiced, leading to an awakening of one's
transcendental understanding." Therefore enhancing goodness means
stay aloof from the influence of tama and raja then religious principles can be
practiced steadily to become consistently situated on the platform of sattva,
then real and complete knowledge can be cultivated successfully.
UG
3.31 "Although God is one, sages have described Him in
different manners. For this reason one may not be able to gain a complete
understanding of God from one ordinary spiritual master." Comm. One
should take shelter of a self-realized spiritual master who knows the science
of the Absolute Truth ...." ~~
This
sloka and comm. is in the part of the 11th canto where the brahamana explains
that he had an initiating guru, but he had also 25 siksha gurus he had learned
different lessons from. So the understanding is that one can have many
instructing gurus who can give knowledge, but the initiating guru is the one
and only one who is supposed to take responsibility for the disciple's success
in achieving the goal to go back to Krishna. Therefore the initiating guru
cannot delegate that part to anybody else.
~
The
battle within everyone on the spiritual path is between bad qualities and
qualities in goodness.
The
intention behind our actions can be changed only by developing good
qualities. Developing good qualities means caring for oneself and it is a
result of efforts and practice.
Qualities
in goodness are the doorway to transcendental qualities. Transcendental
qualities are the result of realizations.
GB 18.41 see purport - The proof that the process must always be followed step-by-step is in the repetitive element on how this world structure works, in fact in sattva there is some raja, in raja there is some tama and in tama there is some raja.
The most basic anartha if not the original is that we lost our trust that our happiness is only with Krishna.
Reacting with anger is Tama guna not of people with Vaisnava qualities. Sattva will first assess by enquiring, in fact Brahmanas react with surprise not with anger.
UG
7.3 "When one follows the religious principles of
goodness, this practice freees one from the influence of passion and
ignorance, When passion and ignorance are not present, then their
original cause, irreligion, cannot be seen."
The
sloka specifies "religious principles of goodness", because there are
religions with tamasic and rajasic practices.
~~
The
Lord demonstrates His desire for relationship with the jiva by always
reciprocating.
Reciprocation ignites a relationship, it makes it active.
Reciprocation ignites a relationship, it makes it active.
Weak
faith or faithlessness make one understand as own achievements what comes from
the Lord in reciprocation. This is an illusion of the ego.
Relationship
means individual toward another individual. Everyone has a form and an
individuality otherwise no one can relate to others.
The gross form comes as a consequence of the subtle form which is determined by qualities and impressions.
Paramatma's
achievement is self-satisfaction because the yogi relates to that portion of
the Lord which is antaryami or self-satisfied.
A further progress from this realization is to enter Vaikuntha in santa rasa, which is not Goloka. It is the bliss in contemplation of the Lord without furthering a relationship.
Bhakti
yoga is to re-establish one's emotions on the spiritual platform to where they
originally belong.
Emptiness
of relationships in our consciousness causes selfishness and egocentrism of the
material consciousness.
Bhakti
is a state of absence of egocentrism.
Bhakti
is putting everything in relation to Krishna.
~
Pure knowledge of being a
servant of Krishna is exerted through the channel of rules and regulations and
can remain in that range. But when transcendental knowledge is practiced for
the pleasure of Krishna's senses, pleasure has not conduct, does not respond to
rules, but to deep desires only.
~
DS 10.30.34 Comm. VCT -
There is difference between satisfaction and happiness. Krishna is
self-satisfied and complete, but for complete happiness he needs Radha.
Therefore all the forms of yoga leads to Atmaram, only Bhakti-yoga leads
to happiness, because the relationship between Radha and Krishna is exposed.
~
Why the Christians can
chant the name of Christ and receive the benefit of the yuga-dharma?
Because it is stated in SB 3.28.18 "The glory of
the Lord is always worth singing, for His glories enhance the glories of His
devotees, One should therefore meditate upon the Supreme Personality of Godhead
and upon His devotees."
Purport :
[...] As one become purified by chanting the holy name of the Lord, so
one can become purified simply by chanting the name of a holy devotee."
~
Knowledge touched by the
angas of Bhakti takes the form of Bhakti and expands in the
consciousness.
~
Taking a low birth implies
bad qualities and disqualifications.
By taking up devotional
service or the way to bhakti, all sinful activities of that low birth are
nullified, but the good qualities and qualifications need to be developed
also to wholly nullify a low birth.
Sridhar Swami commented on
the words of the verse 1.1.21 that one becomes "immediately qualified for
sacrifice" upon taking up devotional service. This means that one can
receive the respect due to a qualified person.
There is actually no way
in the Vedic regulations to elevate somebody from a low birth, but only ways to
clear the sins and offenses. Undergoing voluntary atonement for sins, there is
maximum increase in pious activities (punya) but minimal building up of
qualifications.
Only Bhakti gives the
possibility of acquiring the qualities and becoming qualified. This is the
reason for which it is considered offensive to think of a Vaisnava in terms of
his/her birth, because it equals to say that the process of bhakti cannot
counteract the bad qualities and the disqualifications of a low birth.
Sin is not the cause but
the effect. For this reason the degree of the gravity of the sin
committed is determined by also the degree of qualifications of the offender.
It is proportional. The sin is also of greater degree according the
society.
Sin is not just the act in
itself by the intention that is beyond the action.
Bhakti is supremely pure
because dissolve the subtle body where karmas are stored.
~~
By
taking up devotional service or the bhakti process, all the sinful activities
are immediately nullified, but still the good qualities and qualifications must
be built to wholly nullify the effects of their reactions.
~~
Accepting a position
superior to our qualifications creates devastation in society, therefore acting
in this way reveals lack of spiritual qualities, because it is a egotistical
behavior to act in a devastating way.
~~
By associating each
pastime of Krishna - killing the demons - with one of the anarthas,
Bhaktivinoda Thakura has made the process of overcoming the knots in the heart
joyful and enriched with bhakti.
~~
BG 15.15 "I
am situated in everyone's heart. From Me come remembrance, knowledge and
forgetfulness."
When the intelligence is
bewildered by egoistic desires and anger arises the connection with the Supreme
is lost. Because the remembrance cannot arise from the Supersoul,
Determination - which resides in the mind - knowledge and spiritual vision is
also lost.
~~
Nothing opposed to bhakti can
happen in an association and in an environment saturated with bhakti.
~~
Consciousness in goodness
perceives the deep spiritual unity among all races, species etc.
Consciousness in passion
perceives all external differences as definitive and fundamental, without any
common ground.
Consciousness in ignorance
does not perceive truths and is bereft of the ability of abstract thinking.
~~
Perceiving, desiring,
gaining knowledge and act upon that knowledge belong solely to the conscious
entities.
~~
BG 3.36-39 Arjuna
said : By what then is a person compelled to behave in unfortunate ways ....
the Beloved Lord said : It is selfish desire, it is anger, arising from the
quality of rajas .... the enemy in this world....so this world is covered by
this ...this constant enemy in the form of selfish desire ...is impossible to
satisfy.
~~
The emptiness caused by
the absence of a relationship with Krishna in our consciousness, caused the
selfishness and ego-centrism to vitiate the consciousness.
~~
Imbibing the understanding
that we are the "seen" not the "seer" will naturally grow
humility in our heart.
~~
OM is the sound form of
the Lord in His Brahman aspect. After chanting OM for several lifetimes
one comes to chant Krishna's names which is complete of qualities, forms and
pastimes as Vraja Krishna and not just a sound form.
~~
Even the Lord reciprocates
to nurture the trust in his devotee.
~~
Gratitude can remain in
the range of those relationships based on duty, respect and service. Only
when reciprocation starts the wheel of love starts to turn.
~~
Krishna knows that total
one pointed love needs surrender, so He desired to surrender His godhood to
taste that love. Radha has shown the highs of that love. When
Krishna crossed the threshold of that surrender appeared Mahaprabhu. This
is possible only in Madhurya rasa in Vraja, therefore Caitanya Lila are
manifested in one portion of Goloka.
The Lord demonstrates His
desire to relate with the jiva by reciprocating. Reciprocation ignites a
relationship, makes it active. Faithless or weak faith cause one to
believe as his/her own achievements what comes from the Lord as His
reciprocation. This is unfavorable to bhakti.
Chanting the Holy names
shows Medusa's aegis to the weaknesses of the heart.
CUPID. BG
10.41 "Know that all beautiful, glorious, and mighty creations
spring from but a spark of My splendor."
Nothing shines more than
Cupid to our eyes, but Krishna is one billion more attractive than millions of
Cupids. Unlimited are the arrows of mundane love shoot by Cupid in all
directions, but are only worthy one sparkle of the splendor of the arrow shoot
by one glance of Krishna.
When Cupid saw Krishna
became bewildered by his beauty, so all his arrows of love turned back to
transfix him. The devotees do not know the arrows of the mundane Cupid,
but only those of that spark of Cupid in Krishna.
The Gopis when Krishna
disappeared and after demonstrating the highest symptom of ecstatic love - i.e.
unmada - went back to the riverbank, on the soft sands of the Yamuna, they
understood that Krishna leaves or appears at His own will, so they sat there
and appeased their feelings of separation by singing about Him, His
names, pastimes, they made kirtan. This should be the mood of kirtan.
Like the Gopis had to
surrender their clothes (duties, social status, dharma etc.) and then have them
back from Krishna along with His heart, the brahmanas wives gave to Krishna
their pots filled with food in that way they surrendered everything to Him (duties,
social status, dharma etc.). But again had to take their pots back home
but also to them Krishna gave his heart.
SKS
pg 172 "Our constitutional duties in the form of love of God have
become reflected as attachments for material objects ..."
Attachment
is a reflection in the subtle body of the original attraction, when attraction
reflects on the gross matter then we experience gravity.
~~
Sravana,
Kirtana, Smarana, Pada Sevana..... - is devotional
service with Supersoul realization. Where are the Feet (Pada) of the Lord
that we can offer our service to? The Supersoul is in everyone heart
-hrdaye- so offering respect and service to the Vaisnavas and Vaisnavi (simple,
but real ones) is Pada Sevana. Also to the Dhama by placing the Dhama in our
heart it is Pada Sevana, because if the Feet of the Lord reside in our heart
the Dhama becomes situated in our heart.
~~
What
would be the difference if we chant the Holy Names just to hear the sound and
chanting "OM", because OM is the sound form of the Lord, but the Holy
Names includes qualities, pastimes, association with His personality.
Chanting
OM is to hear the sound and being the sound form of the Lord will bestow self-satisfaction,
but by chanting the Holy Names as the qualities, pastimes, personality of the
all-attractive Lord will give happiness. So, chanting the Holy Names is
not just a merely neutral action as hearing the sound implied in the practice
of the recitation of OM, but it is interactive being a limb of Bhakti, Krishna
comes to reciprocate and giving His association, to the point of even touching
His devotee.
Since
Mahaprabhu spread the chanting of the Holy Names in order to bestow bhakti and
prema as the goal of perfecting one's spiritual life, He did not include santa
rasa, because of the aspect of neutrality of this rasa and
the intrinsic achievement of self-satisfaction versus the happiness caused by
giving pleasure to Krishna.
♫ FLOWERS ♫
I went with my neighbor John to the Botanical garden today and one worker, a lady, was sent with us walking through the flower fields to answer our questions, to help us to choose the flowers and to arrange for our choice of plants to be brought to the billing office.
Every flower plant I stopped to look at, she would promptly say the name of the flower and would repeat it many times adding few information and always concluding by saying "beautiful". So she kept chanting the names of all the flowers while we walked down the tiny dirt paths along the flower fields enveloped in a blend of earth fragrance, sunlight and colors.
When we went back to the office where all the flowers chosen by us were assembled, the little lady started to repeat all the names of the flowers to the cashier. Another lady came to help her out, firstly they read the long list of flowers and counter-checked that were all there by engaging in a sort of call and response : desert rose♫desert rose ~ glory bush♫glory bush ~ dew drop♫dew drop ~ birds of paradise♫birds of paradise ~ blue dawn♫blue dawn etc.
Then they started to load the plants on the rikshaw while singing a sort of duet : firstly they will say the name of the flower and then would sing a little song with the flower name and in this way they went on stashing all the flowers in the rikshaw.
I wondered about the beauty and sweetness of the passing of days while singing the names of flowers, an ovation to the dancing creation ... and so Vraja came to my mind in this way ....
♫ FLOWERS ♫
I went with my neighbor John to the Botanical garden today and one worker, a lady, was sent with us walking through the flower fields to answer our questions, to help us to choose the flowers and to arrange for our choice of plants to be brought to the billing office.
Every flower plant I stopped to look at, she would promptly say the name of the flower and would repeat it many times adding few information and always concluding by saying "beautiful". So she kept chanting the names of all the flowers while we walked down the tiny dirt paths along the flower fields enveloped in a blend of earth fragrance, sunlight and colors.
When we went back to the office where all the flowers chosen by us were assembled, the little lady started to repeat all the names of the flowers to the cashier. Another lady came to help her out, firstly they read the long list of flowers and counter-checked that were all there by engaging in a sort of call and response : desert rose♫desert rose ~ glory bush♫glory bush ~ dew drop♫dew drop ~ birds of paradise♫birds of paradise ~ blue dawn♫blue dawn etc.
Then they started to load the plants on the rikshaw while singing a sort of duet : firstly they will say the name of the flower and then would sing a little song with the flower name and in this way they went on stashing all the flowers in the rikshaw.
I wondered about the beauty and sweetness of the passing of days while singing the names of flowers, an ovation to the dancing creation ... and so Vraja came to my mind in this way ....
"Radha will say, "O beautiful one, please dance," and I will dance. She will say. "Please sing", and the bees on my petals will sing a melodious song. She will say, "Please shed some tears," and honey will flow from my flowers. She will say "Please laugh," and my flowers will burst into full bloom. She will say, "Please embrace this tree," and I will embrace the tree with my tendrils, pressing my flowers against his trunk. She will say, "Please bow down before the Lord of My life," and I will fall down on the ground. In this way I will be a flowering vine completely obedient to Her every word. She will nourish me by sprinkling me with water from Her own hand. Lord Krsna will be very pleased, and He will bless me saying, "May you attain the blessings of My beloved Radha."
(Sri Vrindavana Mahimamrta, Satak 5.37 - 38)
Wow!
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