2. Samanya Bhakti_General Description of Devotional Serv. - Copy.pptx

B2. Samanya Bhakti_General Description of Devotional Serv. - Copy.pptx

1. AN OVERVIEW OF NOD

2. Eastern ocean Defining the different types of pure bhakti

3. The eastern division

4. Eastern Ocean: FIRST WAVE Samanya bhakti: An Overview of Bhakti Introduction – Chapter 1 of the Nectar of Devotion BRS 1.1.1 – 1.1.46

5. 1.3 Definition of pure devotional service In the first wave, in order to describe clearly the superiority of Bhakti to the other processes , the unique characteristics of Uttama Bhakti will be related, as approved by the acharyas - BRS 1.1.10

6. THEMES 1.1 The Background of NOD 1.2 Advantage of knowing, understanding and applying NOD 1.3 Definition of Uttama Bhakti or Pure Devotional Service 1.3.1 Svarupa Lakshana 1.3.2 Tatastha Lakshana 1.3.3 The Drowning Man!!! 1.4 The SIX Unique qualities of Pure Devotional Service 1.4.1 Klesaghni 1.4.2 Subhada 1.4.3 Moksha Laghutakrt 1.4.4 Sudurlabha 1.4.5 Sandrananda Visesatma 1.4.6 Sri Krishnakarshini

7. 1.1 the background of nod NOD is the Summary Study of Srila Rupa Goswami’s Bhakti-rasamrta-sindhu After retiring from the government service, Srila Rupa Goswami first met Lord Chaitanya at Prayaga (Allahabad, India) and on the Dasasvamedha bathing ghata Lord Chaitanya instructed Srila Rupa Goswami continually for ten days

8. 1.1 the background of nod Lord particularly instructed Rupa Goswami in the science of Krishna Consciousness. Later, Srila Rüpa Gosvami Prabhupäda elaborated the teachings of the Lord with profound knowledge of revealed scriptures and authoritative references from various Vedic literatures.

9. 1.2 the Advantage!!! Srila Prabhupada – “ Persons engaged in the Krsna consciousness movement may take advantage of this great literature and be V ery S olidly S ituated in Krsna consciousness”

10. 1.3 Definition of pure devotional service anyäbhiläñitä-çünyaà jïäna-karmädy-anävåtam änukülyena kåñëänu - çélanam bhaktir uttamäa Translation When first-class devotional service develops ( bhaktiù-uttamä ), (1) one must be devoid of all material desires ( anya abhiläñitä-çünyam ), (2) knowledge obtained by monistic philosophy, and fruitive action ( jïäna-karmädy-anävåtam ). The devotee must (3) constantly serve ( änu-çélanam ) (4) Kåñëa ( kåñëa ) (5) favourably, as Kåñëa desires ( änukülyena ) - BRS 1.1.11

11. The use of the unique word - Uttama Bhakti This definition of bhakti is in essence no different from the definitions given in Çrémad-Bhägavatam and the Närada-païcarätra ; but its preciseness clarifies lingering misconceptions about devotional service. [SB 3.29.11–14 & SCC-ML-19.170] Moreover, the specific term Çré Rüpa chose, uttama -bhakti, distinguished Lord Caitanya’s movement from the cheating religions that had popularized many impure forms of devotion. 1.3 Definition of pure devotional service

12. Öhäkura Bhaktivinoda comments that just as a person says to a friend, “Here is some pure water,” to distinguish his offering from contaminated water, so Rüpa Gosvämé welcomes his reader with the words “first-class devotion” to distinguish it from any type of mixed devotion. What Rüpa Gosvämé calls first-class ( uttama ) is also referred to in scripture as exclusive ( kevala ), unalloyed ( ananya ), untainted ( akiïcana ), and pure ( çuddha ). 1.3 Definition of pure devotional service

13. This definition of uttama -bhakti is the most important verse of Bhakti- rasämåta - sindhu . It is the paribhäñä-sütra , the verse on which rests the correct understanding of other statements in the book. “A paribhäñä-sütra explains the proper method for understanding a book. It gives the key by which one may understand the true purport of a series of apparently unrelated facts and arguments . - [ Kåñëa-sandarbha , anuccheda 29] 1.3 Definition of pure devotional service

14. Thus if the direct meaning of a statement seems to contradict the paribhäñä-sütra , then such a statement should be interpreted in such a way that it conforms to the governing theme of the paribhäñä-sütra . 1.3 Definition of pure devotional service

15. 1.3 Definition of pure devotional service sarvopädhi-vinirmuktaà tat- paratvena nirmalam håñékeëa håñékeça - sevanaà bhaktir ucyate Translation Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and, simply by being employed in the service of the Lord, one's senses are purified. (BRS 1.1.2 )

16. What is the need to study this verse in so much detail? This presentation intends to follow Çréla Prabhupäda’s instruction to devotees that they make an effort to become fully Kåñëa conscious by scrutinizingly studying the glories of the Lord and of devotion to Him. Each devotee has a unique intellectual capacity. Kåñëa asks devotees to worship Him with their intelligence. [ Çrémad-Bhägavatam 8.17.9, purport] If out of laziness they neglect to do so, the seed of pure devotion will fail to produce pure faith. Instead, devotees will only cultivate the weeds of the semblance of devotion, which sprout into mixed faith. Why to study in so much detail?

17. What is the need to study this verse in so much detail? Contd …. siddhänta baliyä citte nä kara alasa ihä ha- ite kåñëe läge sudåòha mänasa “A sincere student should not neglect the discussion of such conclusions, considering them controversial, for such discussions strengthen the mind. Thus one’s mind becomes attached to Çré Kåñëa .” - (SCC-AL- 2.117) Why to study in so much detail?

18. There are many students who, in spite of reading the Bhagavad- gétä , misunderstand Kåñëa because of imperfect knowledge and conclude Him to be an ordinary historical personality. This one must not do. One should be particularly careful to understand the truth about Kåñëa . If because of laziness one does not come to know Kåñëa conclusively, one will be misguided about the cult of devotion, like those who declare themselves advanced devotees and imitate the transcendental symptoms sometimes observed in liberated souls. Although the use of thoughts and arguments is a most suitable process for inducing an uninitiated person to become a devotee, neophytes in devotional service must always alertly understand Kåñëa through the vision of the revealed scriptures, the bona fide devotees, and the spiritual master. Why to study in so much detail?

19. Unless one hears about Çré Kåñëa from such authorities, one cannot make advancement in devotion to Çré Kåñëa . The revealed scriptures mention nine means of attaining devotional service, of which the first and foremost is hearing from authority . The seed of devotion cannot sprout unless watered by the process of hearing and chanting. One should submissively receive the transcendental messages from spiritually advanced sources and chant the very same messages for one’s own benefit as well as the benefit of one’s audience. [SCC-ML-2.117, purport] Why to study in so much detail?

20. 1.3 Definition of pure devotional service

21. These are the essential characteristics which if absent, then the activity cannot be even called devotional service. The devotional service can be mixed or pure, but for both svarupa lakshanas should be present 1.3 Definition of Pure Devotional Service

22. Secondary or Marginal characteristics which are additional characteristics that - 1.3 Definition of Pure Devotional Service DIFFERENTIATE Pure Devotional Service from Mixed one

23. 1.3.1 Definition of Pure Devotional Service SVARUPA LAKSHANA

24. 1.3.1.a Definition of Pure Devotional Service SVARUPA LAKSHANA - K RISHN A Devotional service is means ONLY for KRISHNA So Bhakti cannot be applied to demigods, it is only meant for Krishna.

25. 1.3.1.a Definition of Pure Devotional Service SVARUPA LAKSHANA - K RISHN A “ ONLY for KRISHNA ” So someone will say that I will worship ONLY KRISHNA and NO ONE ELSE!!! “ This is MAYAVADA ” such understanding is actually Impersonalism which neglects the loving personal exchanges of the Lord with His devotees

26. 1.3.1.a Definition of Pure Devotional Service SVARUPA LAKSHANA - K RISHN A Srila Prabhupada - Krsna doesn’t mean just Krsna alone. He is always with his associates and paraphernalia - NOD, Introduction, Pg xxii Example – Srila Prabhupada when saw a picture of Krishna where He was alone, immediately chastised the painter and told that this is Mayavada – Krishna is never alone

27. 1.3.1.a Definition of Pure Devotional Service SVARUPA LAKSHANA - K RISHN A Too EXCLUSIVE!!!

28. 1.3.1.a Definition of Pure Devotional Service SVARUPA LAKSHANA - K RISHN A Other Extreme!!!

29. 1.3.1.a Definition of Pure Devotional Service SVARUPA LAKSHANA - K RISHN A Yes, since Krishna says in Bhagavad Gita 9.4 – “that He in His unmanifested form pervades entire universe, so why not worship anyone and everything as Krishna!!! ” “This is AGAIN MAYAVADA ” Too INCLUSIVE!!!

30. 1.3.1.a Definition of Pure Devotional Service SVARUPA LAKSHANA - K RISHN A Acharyas to our Rescue

31. 1.3.1.a Definition of Pure Devotional Service SVARUPA LAKSHANA - K RISHN A The Acharyas kindly shatter this dilemma by telling that “ Worshipping Krishna Alone ” means worshipping – Krishna His Personal Expansions His pure devotees - who are so very dear to Krishna that they are inseparable from Him His parapheralia

32. Thus the definition becomes neither too inclusive not too exclusive

33. Two aspects of Kåñëa are not objects of pure devotional service: His all-pervasive feature as Brahman and His localized feature as Paramätmä . Why Not Brahman? One realizes Brahman by spiritual knowledge in the philosophical process of eliminating the mundane ( neti neti , “not this, not that”). Brahman consists only of the existence (sat) feature of the Godhead. It does not include His features of cit (knowledge) or änanda (bliss). By definition, then, Brahman is devoid of personal qualities and therefore cannot be an object of service.

34. Why Not Paramatma ? Four-armed Paramätmä is the object of meditation on the paths of añöäìga -yoga, haöha -yoga, and räja -yoga. Although this meditation contains some attributes of devotion, it is not pure because Paramätmä manifests only the qualities of existence and knowledge, not the essential feature of bliss. Furthermore, the Paramätmä aspect is not the eternal form of the Godhead. His function relates more to displaying the external potency than to the internal potency, and He does not display all the variegated characteristics of transcendence. Thus He is also not the object of pure devotion. The Supreme Personality, Bhagavän , is the only feature of Godhead to whom uttama -bhakti flows.

35. 1.3.1.b Definition of Pure Devotional Service SVARUPA LAKSHANA AnushilanaM

36. ( kåñëänu - çélanam ) has Seven aspects

37. Primary Characteristics of Pure Devotion 1- Full engagement in devotional service ( kåñëänuçélanam ) Has seven aspects Whether performed at the stage of practice or perfection , all aspects culminate in activities authorized by the disciplic succession . Jéva Gosvämé , in his commentary on this verse, divides the cultivation of devotion into two aspects, the activity itself ( ceñöä ) and its underlying mood of devotion ( bhäva ). Both are connected; however, the activities of devotion may be said to include the mood of devotion. As Çréla Prabhupäda writes, “Without activity, consciousness alone cannot help us.” [NOD - Intro]

38. Primary Characteristics of Pure Devotion 1- Full engagement in devotional service ( kåñëänuçélanam ) has seven aspects There are two sides to the cultivation of the activities of devotion: accepting activities that are favourable ( pravåtti ) rejecting activities that are unfavourable ( nivåtti ) These are the first two of six stages of surrender in pure faith.

39. Activities that are favourable( pravritti ) Accepting the shelter of the lotus feet of a bona fide spiritual master, becoming initiated by the spiritual master and learning how to discharge devotional service from him, obeying the orders of the spiritual master with faith and devotion, following in the footsteps of great äcäryas (teachers) under the direction of the spiritual master, inquiring from the spiritual master how to advance in Kåñëa consciousness, being prepared to give up anything material for the satisfaction of the Supreme Personality of Godhead, Çré Kåñëa (this means that when we are engaged in the devotional service of Kåñëa , we must be prepared to give up something which we may not like to give up, and also we have to accept something which we may not like to accept),

40. Activities that are favourable( pravritti ) residing in a sacred place of pilgrimage like Dvärakä or Våndävana , accepting only what is necessary, or dealing with the material world only as far as necessary, observing the fasting day on Ekädaçé and worshiping sacred trees like the banyan tree.

41. Activities that are unfavourable( Nivritti ) One should rigidly give up the company of nondevotees . One should not instruct a person who is not desirous of accepting devotional service. One should not be very enthusiastic about constructing costly temples or monasteries. One should not try to read too many books, nor should one develop the idea of earning his livelihood by lecturing on or professionally reciting Çrémad-Bhägavatam or Bhagavad- gétä . One should not be neglectful in ordinary dealings. One should not be under the spell of lamentation in loss or jubilation in gain.

42. Activities that are unfavourable( Nivritti ) One should not disrespect the demigods. One should not give unnecessary trouble to any living entity. One should carefully avoid the various offenses in chanting the holy name of the Lord or in worshiping the Deity in the temple. One should be very intolerant toward the blasphemy of the Supreme Personality of Godhead, Kåñëa , or His devotees

43. Primary Characteristics of Pure Devotion 1- Full engagement in devotional service ( kåñëänuçélanam ) has seven aspects A devotee performs both pravåtti and nivåtti with the body, words, and mind. Such cultivation is said to increase in difficulty as it progressively increases in subtlety from bodily to mental activities.

44. Primary Characteristics of Pure Devotion 1- Full engagement in devotional service ( kåñëänuçélanam ) has seven aspects The prefix anu - in the word anuçélanam means “following.” The cultivation of devotional service must follow the guidance of spiritual masters connected to Kåñëa through the chain of disciplic succession. Such connection ensures that activities in devotion are performed according to Kåñëa’s instructions and liking. Connecting with Kåñëa not only authorizes activities in devotion but also spiritualizes them. Devotional service is an aspect of Kåñëa’s internal potency ( svarüpa-çakti ).

45. Primary Characteristics of Pure Devotion 1- Full engagement in devotional service ( kåñëänuçélanam ) has seven aspects How it gets spiritualised? - When a devotee performs activities following Kåñëa’s desire, the svarüpa-çakti coming from Kåñëa through the spiritual master spiritualizes those activities. Çréla Prabhupäda writes that the energy by which devotional service is performed “can be spiritualized by the mercy of both the bona fide spiritual master and Kåñëa .” [The Nectar of Devotion, introduction] To the untrained eye, the activities of pure devotion may appear mundane. For instance, a materialist may exhibit affection for his child in so many ways, and a devotee may exhibit affection for the Lord’s deity form. Despite appearances, the devotee’s activity is under the direction of the internal potency and is therefore supra-mundane ( apräkåta ).

46. 2.3.1.b Definition of Pure Devotional Service SVARUPA LAKSHANA AnushilanaM “ The 3 C ’s of ANU” Has following components – 1. C ULTIVATION 2. C ONSTANTLY 3. C OMPLETE

47. 2.3.1.b Definition of Pure Devotional Service SVARUPA LAKSHANA AnushilanaM “ The 3 C ’s of ANU” 1. C ULTIVATION by Following the Predecessor Acharyas and Personal Spiritual Master

48. 2.3.1.b Definition of Pure Devotional Service SVARUPA LAKSHANA AnushilanaM “The 3 C ’s of ANU” 2. C ONSTANTLY There has to be a systematic cultivation . One cannot qualify for devotional service simply by coming one day and singing some bhajan or giving some donation. No! it should be EVERYDAY performed

49. 2.3.1.b Definition of Pure Devotional Service SVARUPA LAKSHANA AnushilanaM “The 3 C ’s of ANU” 3. C OMPLETE This Complete has again 2 Components – 24 hrs. Everyday following the previous acharyas 100% engagement of the - Thought Action and Speech

50. 2.3.1.b Definition of Pure Devotional Service SVARUPA LAKSHANA AnushilanaM

51. 1.3.1.c Definition of Pure Devotional Service SVARUPA LAKSHANA ANUKULYENA

52. 1.3.1.c Definition of Pure Devotional Service SVARUPA LAKSHANA ANUKULYENA Viçvanätha Cakravarté Öhäkura has carefully responded to scholars who consider that the definition of pure devotion would also be complete if änukülyena were to mean simply “pleasing to Kåñëa .” The Öhäkura has shown this to be incorrect. Any meaning other than the one intended by the author imposes a definition on pure devotion either too broad or too narrow. HOW?

53. 2.3.1.c Definition of Pure Devotional Service SVARUPA LAKSHANA ANUKULYENA If we take Anukulyena as “Activities which Pleases Krishna” THEN

54. 1.3.1.c Definition of Pure Devotional Service SVARUPA LAKSHANA ANUKULYENA

55. 1.3.1.c Definition of Pure Devotional Service SVARUPA LAKSHANA ANUKULYENA

56. 1.3.2 Definition of Pure Devotional Service TATASTHA LAKSHANA

57. 1.3.2 Definition of Pure Devotional Service TATASTHA LAKSHANA

58. 1.3.2.a Definition of Pure Devotional Service TATASTA LAKSHANA Anya Abhilashita Shunyam Anya – Other Abhilas – Desire Ita – motive Sunyam – zero Because desire is inherent in the living entity, no one can be altogether free from desire. But devotees can change the quality of their desire. To be a pure devotee means to be free from all types of desire except the desire to please Kåñëa , His bona fide representatives, and the Vaiñëavas . This is the meaning of anyäbhiläña-çünyam . - Shuddha Bhakti Chintamani (SBC)

59. 2.3.2.a Definition of Pure Devotional Service TATASTA LAKSHANA Anya Abhilashita Shunyam

60. 1.3.2.a Definition of Pure Devotional Service TATASTA LAKSHANA Anya Abhilashita Shunyam Rüpa Gosvämé , however, added the suffix - tä to the phrase, making it anyäbhiläñi tä -çünyam . This changes the meaning from simply “desire” to “the tendency to desire.” This adjustment accommodates other desires within the scope of Kåñëa consciousness, desires such as the basic urges of life—eating, sleeping, and self-preservation. - Çré Jéva’s and Viçvanätha Cakravarté Öhäkura’s commentary to Bhakti- rasämåta - sindhu 1.1.11

61. Examples for point 2 :- Viçvanätha Cakravarté Öhäkura gives an example of äbhiläñitä . In the course of performing devotional service, devotees may at times be placed in dangerous situations. They may have no other recourse than to pray, “O Kåñëa ! Please save me!” This prayer does not express a desire to please Kåñëa , but it is a desire integral to life, the survival instinct. Because such desires indirectly relate to serving Kåñëa , they do not disqualify a person from pure devotional service. anyäbhiläñitä-çünyaà - Free from ulterior Motives

62. Examples for point 2 :- Viçvanätha Cakravarté Öhäkura gives an example of äbhiläñitä . In other words, desires for the basic necessities of life—the things devotees use to maintain body and soul—are permissible in pure devotional service. This must be the case since the body is an instrument through which devotees perform devotional service for Kåñëa’s pleasure. anyäbhiläñitä-çünyaà - Free from ulterior Motives

63. 2.3.2.a Definition of Pure Devotional Service TATASTA LAKSHANA Anya Abhilashita Shunyam But don’t we have some desires when  we  render sadhana-bhakti like - to  achieve  bhava-bhakti  or  prema -bhakti ?

64. 1.3.2.a Definition of Pure Devotional Service TATASTA LAKSHANA Anya Abhilashita Shunyam

65. Question “Do the unwanted desires that linger in the heart disqualify devotees from practising pure devotion?”

66. Answer No. In Çrémad-Bhägavatam Kåñëa reassures Uddhava that sincere devotees who are unable to renounce sense gratification fully, but who are sincerely repentant, may continue to worship the Lord with pure faith. [SB 11.20.27–30] The power of pure devotion terminates the chain of fruitive actions and quickly removes material desires. Such devotees are then firmly situated in Kåñëa consciousness. In other words, the meaning of “the absence of desires” ( anyäbhiläñitä-çünyam ), especially with the qualifying suffix - tä , is that those who want nothing other than to please Kåñëa are considered pure. In the neophyte stage there will be many unwanted things in the heart ( anarthas ). Still, to gain access to pure devotion, novices must simply insulate their desires to serve Kåñëa from the influence of past deeds. They have no other recourse.

67. Answer Furthermore, the compound karmädy-anävåtam , which indicates that fruitive work or its reactions should not cover activities in devotional service, implies the presence of anarthas during the process of devotional service. This again shows that as long as the influence of anarthas does not cover the devotees’ desires to please Kåñëa , the presence of material desires does not disqualify them from performing pure devotional service. That said, it is essential that sincere devotees not exploit Kåñëa’s kindness. By His mercy, He makes the activities of pure devotional service available even to those who are impure. Yet devotees should never become complacent. To rid themselves of bad habits, they must maintain a correct mentality and make a strenuous effort.

68. Answer Viçvanätha Cakravarté Öhäkura , in his commentary on the above-mentioned verses, illustrates this guileless attitude of pure devotees: “By my previous shameful life my heart is polluted with many illusory attachments. Personally I have no power to stop them. Only Lord Kåñëa within my heart can remove such inauspicious contamination. But whether the Lord removes such attachments immediately or lets me go on being afflicted by them, I will never give up my devotional service to Him. Even if the Lord places millions of obstacles in my path, and even if because of my offences I go to hell, I will never for a moment stop serving Lord Kåñëa . I am not interested in mental speculation and fruitive activities; even if Lord Brahmä personally comes before me offering such engagements, I will not be even slightly interested. Although I am attached to material things I can see very clearly that they lead to no good because they simply give me trouble and disturb my devotional service to the Lord. Therefore, I sincerely repent my foolish attachments to so many material things, and I am patiently awaiting Lord Kåñëa’s mercy.” [ Çrémad-Bhägavatam 11.20.27–28, purport]

69. Devotional Renunciation

70. By now it should be clear that desires for sense enjoyment ( bhukti ) and liberation ( mukti ) are averse to the cultivation of pure devotion. Living in sacred places such as Våndävana or solitary places in the Himalayas would therefore seem to be most conducive to Kåñëa consciousness. Those unable to live in such ideal settings may then wonder how it is possible for them to remain aloof from sense objects and sense enjoyment while living and working, for example, in a sprawling modern metropolis ? Çréla Rüpa Gosvämés answer to this question provides an incisive understanding of Lord Caitanya’s teachings on renunciation in pure devotion. Devotional Renunciation

71. He does not praise those who have retired to the forest in order to reject sense objects. Rather, Çré Rüpa calls such persons pseudorenunciants . He recommends that devotees stay where they are and cultivate Kåñëa consciousness. Devotional Renunciation

72. According to the äcärya , an impenetrable armour is created by combining pure devotional service and a proper attitude toward the material world. Protected by this armour, even conditioned souls can live amid sense objects and remain detached from them. This is the Vaiñëava way to give up and stay free from the desire for material enjoyment, a way the Lord Himself prescribes. Çré Kåñëa gives the example of a lotus flower that lives on but does not touch the surface of a pond. Above the water, the lotus is always dry. - [Bhagavad- gétä As It Is 5.10] Devotional Renunciation

73. Rüpa Gosvämé formulates this concept of detachment as follows: rucim udvahatas tatra janasya bhajane hareù viñayeñu gariñöho ’pi rägaù präyo viléyate Translation “When a person develops a taste for hari-bhajana , at that time his excessive attachment for the objects of the senses fades.” Devotional Renunciation

74. anäsaktasya viñayän yathärham upayuïjataù nirbandhaù kåñëa-sambandhe yuktaà vairägyam ucyate Translation “When one is not attached to anything but at the same time accepts everything in relation to Kåñëa , one is rightly situated above possessiveness.” (Bhakti- rasämåta - sindhu 1.2.254–55) Devotional Renunciation

75. In vivid contrast to the above definition of devotional renunciation, rejecting things without knowledge of their relationship to Kåñëa is incomplete. Furthermore, such blind renunciation, like speculative knowledge, hardens the heart , an effect incongruous with pure devotion, which softens the heart. [Bhakti- rasämåta - sindhu 1.2.249] This strengthens the idea that such renunciation is false ( phalgu-vairägya ). False renunciation is weak and cannot long endure. Devotional Renunciation

76. FALGU (River) VAIRAGYA The use of the word phalgu here is interesting. Phalgu means “meagre.” It is also the name of a branch of the Ganges that flows through Gayä , the place where Lord Buddha attained enlightenment. The Phälgu River is seasonal and often appears dry, a bed of loose sand. But beneath the sand, close to the surface, water still flows. This misleading appearance of the river is compared to false renunciation, phalgu-vairägya . Just as the bed of the Phälgu River appears to be dried up, false renunciants appear to be devoid of desire. However, just as by placing one’s hand in the sands of the Phälgu one will find water, by examining the hearts of false renunciants one will find teeming desires for sense objects they had apparently shunned. Devotional Renunciation

77. How to Put Superior Renunciation into Practice We must recognize that embodied souls cannot com- pletely renounce sense objects; they can only change their desires in relation to them. Instead of thinking of how to enjoy sense objects, devotees think of how to gather sense objects for Kåñëa’s pleasure. Sense objects are related to the Lord because they are manifestations of His energy. Seen in that light, they are His. This means that all living entities are His servants and should be engaged in His service, all money is His and should serve as a resource to spread His praises, and all types of foods are His and should be offered back to Him as an act of love. If devotees can see in this way, the world and everything it contains becomes simultaneously an embodiment of the Lord’s mercy and an opportunity for loving devotional exchange with Him. Devotional Renunciation

78. The nose can be engaged in smelling incense offered to Kåñëa , the eyes in seeing His deity form, the ears in hearing His pastimes, and the tongue in tasting His prasäda . In fact, material opulence can be used to propagate the Kåñëa consciousness movement, which is an especially potent way to purify the heart. [ Çrémad-Bhägavatam 4.29.55, purport] When devotees develop such vision, they no longer see the objects of the senses as separate from Kåñëa . They see everything as connected to Him and engage everything in His service. Sensual desire completely eradicated from their hearts, devotees rise to the perfect stage of pure devotional service. This is the original outlook of the living entity in the spiritual world. In Çréla Prabhupäda’s words, “If one engages all material things in relation with the loving service of the Lord, one is situated in yukta-vairägya , proper renunciation. In this material world, nothing should be accepted for one’s sense gratification: everything should be accepted for the service of the Lord. This is the mentality of the spiritual world.” [ Çrémad-Bhägavatam 9.9.47, purport] Devotional Renunciation

79. A final word on the detrimental effects unrestrained desires have on true renunciation: Devotees should be careful that in the name of yukta-vairägya they do not contact sense objects that are beyond their ability to engage in Kåñëa’s service. In other words, they should not overendeavour for things too difficult for them to achieve. Otherwise, contact with sense objects, even in the course of service, can increase the tendency for sense gratification and distract one from the devotional path. [NOI 2] WARNING

80. A final word on the detrimental effects unrestrained desires have on true renunciation: A well-intentioned devotee may desire to construct a magnificent temple to house the deity and welcome the public, but if in the course of raising vast sums of money he becomes bewildered by the opulence passing through his hands, what is the gain? Or, if on completion of the temple, as Bhaktisiddhänta Sarasvaté Öhäkura noted in 1935, its residents think they have become its proprietors and even fight among themselves for facilities in the spiritual palace, the entire venture will go to ruin. [Çréla Prabhupäda-lélämåta , volume 1] WARNING

81. Moreover, devotees should not aspire for material benefits or perks in the name of yukta-vairägya . Sometimes sannyäsés , gurus, and other spiritual leaders, and subsequently their followers, enjoy material opulence in the name of “service to Kåñëa .” Unless such things are used without duplicity, devotees are victimized by their lower nature and cheat themselves and others in the name of pure devotion. Material desires rekindled, they are often forced into further sense enjoyment that inevitably leads to degradation—usually sex-related scandals. WARNING

82. The Gosvämés approved of opulence for preaching, but because their preaching did not require it, their lifestyle displayed the inner mood of all pure devotees, one of complete detachment ( niñkiïcana ). Thus although devotees of our modern times need more facilities to preach and cannot live as our äcäryas did, they should at least emulate their mood. WARNING

83. Desire for liberation ( mukti ) must also go In this regard the standard of pure devotion set by Rüpa Gosvämé is high—the highest. Not only should devotees free themselves from the desire for impersonal liberation, they should also free themselves from desires for spiritual emancipation of any sort . Lord Kapila says, sälokya-särñöi-sämépya - särüpyaikatvam apy uta déyamänaà na gåhëanti vinä mat- sevanaà janäù “ A pure devotee does not accept any kind of liberation— sälokya , särñöi , sämépya , särüpya , or ekatva —even though they are offered by the Supreme Personality of Godhead.” ( Çrémad-Bhägavatam 3.29.13) Devotional Renunciation

84. Desire for liberation ( mukti ) must also go In other words, pure devotees have only one motive: to please Kåñëa . They do not want to live on the same planet as the Lord ( sälokya ), to have the same opulence as the Lord ( särñöi ), to be near the Lord ( sämépya ), or to have bodily features like the Lord’s ( särüpya ). And the mere thought of becoming one with the Lord—either by merging into His effulgence ( säyujya ) or into His personal form ( ekatva )—is reprehensible. (Of course, devotees will accept one of the first four kinds of liberation if it pleases Kåñëa .) [Bhakti- rasämåta - sindhu 1.2.55–57] Devotional Renunciation

85. Desire for liberation (mukti) must also go Pure devotional service is so exalted that to please Kåñëa devotees are willing to serve even in the world of birth and death. Lord Caitanya speaks of this selfless mood of service in which the devotee’s only request is for pure devotional service birth after birth. na dhanaà na janaà na sundaréà kavitäà vä jagad-éça kämaye mama janmani janmanéçvare bhavatäd bhaktir ahaituké tvayi “O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service birth after birth.” ( Çikñäñöaka 4) Devotional Renunciation

86. Desire for liberation ( mukti ) must also go Public saìkértana —giving Kåñëa consciousness to others—is a classic example of devotional service free from the desire for reward. Devotees who dedicate themselves to such service are, by Kåñëa’s own admission, peerless. He says na ca tasmän manuñyeñu kaçcin me priya-kåttamaù , “There is no servant in this world more dear to Me than he.” [Bhagavad- gétä As It Is 18.69] ISKCON devotees therefore perform saìkértana for their own benefit and for the benefit of others. One blessing that accrues to devotees from such service is the spirit of anyäbhiläñitä-çünyam . Selflessly disposed, a devotee thinks, “ Saìkértana may be difficult. People may ridicule me. The weather may be cold or rainy. My body and mind may protest. But Çréla Prabhupäda , Lord Caitanya , and Çré Kåñëa want me to do this, and for their pleasure I shall.” Devotional Renunciation

87. Desire for liberation ( mukti ) must also go The voluntary acceptance of the difficulties that come naturally while pushing forward the Kåñëa consciousness movement is the hallmark of the goñöhy-änandés , the confidential associates of Lord Caitanya who profusely distribute Kåñëa consciousness. These persons embody the true spirit of jïänänävåtam . Such preachers manage spiritual organizations, sometimes face open hostility, and live in Kali’s domains, the modern industrialized cities; yet they happily embrace these difficulties and more. In fact, their endurance of such struggles is their offering of love to the Divine Couple. And Rädhä and Kåñëa prefer these offerings to flowers, words, and sumptuous offerings of food. Devotional Renunciation

88. Desire for liberation ( mukti ) must also go The reluctance of spiritually immature bhajanänandés —those who concentrate mostly or exclusively on their own spiritual advancement—to shoulder hardships for Lord Caitanya’s mission often hints at an escapist mentality. This trace of spiritual weakness hinders their advancement and must be cleansed in order for them to achieve pure devotional service. Devotional Renunciation

89. Desire for liberation ( mukti ) must also go The great Närada Muni provides a classic example. As a boy, Närada desired to search for the Lord in the forest, where he became attached to its tranquil atmosphere. Although Lord Näräyaëa once revealed Himself to the boy there, the Lord considered Närada’s attachment to the forest materially tinged, an obstruction to pure devotion. [ Çrémad-Bhägavatam 1.6.21] Thus Närada would not see the Lord again in that lifetime. From this example devotees may ascertain that to become attached to the comforts afforded by spiritual life is a detriment. Devotees accustomed to managing behind desks in comfortable offices, for instance, should keep alive the selfless spirit of pure devotion by regularly visiting the preaching fields. Devotional Renunciation

90. 1.3.2.b Definition of Pure Devotional Service TATASTHA LAKSHANA – Jyan karmadi anavrtam Meaning Jnana – Knowledge from Impersonal philosophical speculation ; Karma – Fruitive activities ; ady - Artificially practicing detachment, mechanical practice of yoga, study of Sankhya Philosophy, astrology and so on anavrtam – Not covered

91. Jnana It refers to those philosophical speculations “which ultimately arrives at a conclusion of voidism or impersonalism ” but the speculations that helps one to reach the conclusion of worshipping Krishna then they are not to be rejected 1 .3.2.b Definition of Pure Devotional Service TATASTHA LAKSHANA – Jyan karmadi anavrtam

92. Karma It means doing any activity (ritualistic activity or even so called devotional activity! ) without understanding its connection to Krishna. So even if one does an activity as per the instruction of Spiritual Master but lacks proper philosophical understanding behind the activity, then that activity is simply karma and is unfavorable to Krishna Consciousness as he would gradually become bored of it and leave the activity Then what to speak of fruitive ritualistic activities mentioned in Vedas!!! Actually there is no need to perform them altogether 1 .3.2.b Definition of Pure Devotional Service TATASTHA LAKSHANA – Jyan karmadi anavrtam

93. 1 .3.2.b Definition of Pure Devotional Service TATASTHA LAKSHANA – Jyan karmadi anavrtam Important word used here is anavratam i.e. uncovered. One can inquire as to why the word sunyam is not used!!!. No sunyam it cannot be used because - Knowledge and activities etc. which are favorable for execution of devotional service, they are not to be rejected That knowledge and those activities that are detrimental for devotional service – they have to be avoided completely

94. jïäna-karmädy-anävåtam As mentioned earlier, anyäbhiläñitä-çünyam refers to the pure desire to please Kåñëa , free from the covering influence of speculative knowledge and fruitive work ( jïäna-karmädy-anävåtam ). In addition to being pure in attitude, devotees serious to advance in Kåñëa consciousness must be free from the influence of karma, jïäna , and other nondevotional practices in their everyday lives. Secondary characteristics of PDS-2

95. jïäna-karmädy-anävåtam Fruitive activities (karma) and the cultivation of knowledge ( jïäna ) are inevitable consequences of living in a materialistic society. Pure devotees are not exceptions to this rule. However, some kinds of work and knowledge are harmful to pure devotion and some are not. When devotees indulge in things that are harmful, their mood of pure devotion is effectively covered ( ävåtam ), and covered pure devotion is a semblance of devotion. This phenomenon occurs when devotees again take up activities of karma and jïäna either by bad association or by neglecting their spiritual practices. Secondary characteristics of PDS-2

96. jïäna-karmädy-anävåtam Bhaktivinoda Öhäkura likens the appearance of pure devotion to the birth of a baby girl. [Bhakti-tattva- viveka , chapter 1] Just as the parents of a delicate newborn must protect her from sun, cold, and wild animals, so devotees must be careful to protect their newborn devotion from the un-desirable influences of speculative knowledge, fruitive endeavours, and the allurements of mystic perfections. If the parents fail to shelter their infant, she will not grow to healthy adulthood. Similarly, if affectionate devotees and careful spiritual practices do not shelter pure devotion , it will degrade into unwanted ideas and habits. Nursed to the stage of steadiness ( niñöhä ) , pure devotion is relatively safe from affinity for the mundane. Secondary characteristics of PDS-2

97. Question Are all types of knowledge detrimental to devotional service?

98. Answer The living entities must avoid at all cost knowledge that leads them to an impersonal conception of the Absolute Truth. Some philosophers argue that knowledge of liberation is a precursor to devotional service, but Vaiñëava äcäryas and scriptures reject this idea. Devotees need to cultivate knowledge of their constitutional position as living entities in relation to Kåñëa and His energies. This cultivation is one of the limbs of pure devotional service. One finds this knowledge taught in scripture and awakening by one’s practice of pure devotional service. Understanding one’s relationship with Kåñëa is helpful to one’s spiritual development. One should not worry that gathering such knowledge is materially motivated; the urge to gather it is born of the desire to know Kåñëa and thus serves as an impetus to practise bhakti.

99. Answer If misused, however, even transcendental knowledge can become an obstacle to devotion. Example of such misuse-1-- when devotees neglect service in favour of culturing knowledge. Study of devotional scripture (bhakti- çästra ) is pure devotion, but if by such study a devotee neglects the conclusion of knowledge—that one should serve Kåñëa according to Kåñëa’s desire—then the cultivation creates another kind of covering. To avoid this, devotees must receive guidance from higher authorities.

100. Answer If misused, however, even transcendental knowledge can become an obstacle to devotion. Example of such misuse-2-- When it gives rise to the pride of scholarship. Sometimes devotees think that their advanced knowledge makes them superior to other Vaiñëavas . Arrogant and callous to others’ feelings, they bicker over the fine points of philosophy and put others down. Kåñëadäsa Kaviräja Gosvämé denounces such conduct, which is far from the humble attitude and ways of great Vaiñëava scholars such as Çréla Prabhupäda . “If one becomes a bookworm, reading many books and scriptures and hearing many commentaries and the instructions of many men, this will produce doubt within his heart. One cannot in this way ascertain the real goal of life.” [SCC-AL-16.11]

101. Question Is living in society and taking part in social functions and religious rituals detrimental to PDS?

102. Answer Living in the greater society also makes participation in social functions and religious rituals inevitable. Such fruitive activities performed in small measure and in the mood of detached service do not cover one’s pure devotion. However, devotees who purposefully indulge in such things and place faith in them muddy the pristine waters of uttama -bhakti.

103. Examples of FrutitiveWork Not Harmful to PDS

104. Example-1-attending a relative’s funeral After His father, Jagannätha Miçra , passed away, Caitanya Mahäprabhu went to Gayä to perform the conventional ritualistic ceremonies call piëòa-däna . [ Çré Caitanya- caritämåta , Ädi-lélä 17.8] Were devotees to avoid attending such rites, common men might unnecessarily criticize Vaiñëavas , commit offences, and obstruct their own spiritual progress.

105. Example-2- performing ritualistic fire sacrifices ( homa ) in the discharge of PDS At the opening of the Krishna- Balaram temple in Våndävana , Çréla Prabhupäda invited local brähmaëas to perform the deity installation with traditional Vedic rituals. He later explained, “[W]e were obliged to have Vedic ceremonies enacted by brähmaëas because the inhabitants of Våndävana , especially the smärta-brähmaëas , would not accept Europeans and Americans as bona fide brähmaëas .” [ Çrémad-Bhägavatam 6.3.25, purport]

106. Example-3- Practice of Vedic Astrology ( Jyotish ) in the discharge of PDS The practice of Vedic astrology ( jyotiña ) provides another example. Astrology offers nothing more than a detailed description of the workings of the modes of nature; it is a material divinatory science. Thus Vedic astrology, which follows authoritative books such as the Bhågu-saàhitä , is useful for common men trying to understand how to organize their lives in accordance with the results of their past activities. But devotees may also consult an astrologer to get an indication of how their past influences their future. They do this to prepare themselves to deal with potential karmic reactions and perhaps to try to minimize them while maximizing their service to Kåñëa .

107. CHECKMATE In going through the motions of fruitive work such as piëòa , homa , jyotiña , and even yogäsanas —as implied by the suffix - adi in jïäna-karmädy-anävåtam —a devotee uses the following guideline to determine whether or not an activity is acceptable to pure devotional service: dharmaù sv-anuñöhitaù puàsäà viñvaksena-kathäsu yaù notpädayed yadi ratià çrama eva hi kevalam “The occupational activities a man performs according to his own position are only so much useless labour if they do not provoke attraction for the message of the Personality of Godhead.” ( Çrémad-Bhägavatam 1.2.8) In other words, serious devotees should not perform fruitive acts if those acts are not useful in some way for devotional service, especially gaining a taste for hearing and preaching.

108. Question When does such fruitive work ( piëòa , homa , jyotiña , and even yogäsanas ) cover pure devotional service?

109. Answer The answer lies in the motive behind the action. To the extent that it is done out of excessive attachment rather than detached duty, devotion is proportionately lost. Excessive attachment is illustrated by two mindsets: “If I don’t do this, I will incur sin”; and “If I do this my devotional life will improve.” The first betrays a lack of faith in the foundation of devotion—the conviction that Kåñëa will be true to His promise and protect His devotee from any sin incurred by the neglect of worldly duties ( sarva-päpebhyo mokñayiñyämi ). The second discloses a misunderstanding of a basic Kåñëa conscious teaching, which states that fruitive work can neither nurture nor give rise to pure devotion.

110. Answer In the case of piëòa , devotion becomes covered when devotees feel that they will incur sin if they do not attend a relative’s funeral or that their devotion will prosper if they do. In the example of homa , devotion is covered when devotees become too absorbed in performing fire sacrifices, thinking that devotional practices or events, like the opening of a temple or a deity installation, are incomplete without the homa . And in the example of astrology, devotees are covered when they have more faith in the power of destiny foretold by jyotiña than in the power of devotion or Kåñëa’s mercy.

111. jïäna-karmädy-anävåtam How to Safeguard There are many pitfalls on the path to pure devotional service—pitfalls posed by fruitive activities, speculative knowledge, yogic practice, and artificial renunciation. But because devotees are strengthened by constant engagement in devotional service in pure company, they can keep such obstacles far away. [Bhagavad- gétä As It Is 2.49] If neophyte devotees do not carefully chant Hare Kåñëa , regularly hear Çrémad-Bhägavatam , visit the Lord’s temple, and faithfully worship the deity, they will be distracted by the vestiges of their fruitive conditioning. When devotees identify fruitive activities or the cultivation of knowledge with devotion, their pure devotion degrades to äropa -siddha-bhakti or saìga -siddha-bhakti. These semblances of devotion can neither attract Kåñëa nor give one love for Him. Secondary characteristics of PDS-2

112. jïäna-karmädy-anävåtam How to Safeguard from Gyan and Karma adi in Preaching Devotees must be careful that even as they work to spread Kåñëa consciousness, which is itself pure devotional service, they do not neglect to chant and hear, activities that form the heart of pure devotion. Even though advanced devotees are not obliged to follow the regulations of devotional service, a conditioned soul is. Still, as long as devotees are in the material world, liberated or not, they should follow the rules and regulations governing devotional service in practice. Liberated souls should follow in order to teach others by their example, and neophytes must follow lest they deviate from the strict path. Secondary characteristics of PDS-2

113. jïäna-karmädy-anävåtam How to Safeguard from Gyan and Karma adi in Preaching An example of such deviation occurs when devotees turn preaching into a fruitive activity by making the temple a commercial enterprise. How often did Çréla Prabhupäda complain about priests in India for whom worshiping famous deities was merely a means to maintain their families and collect dowries for their daughters? How would Prabhupäda react to temple devotees being unnecessarily engaged in the sale of mundane “paraphernalia”? Secondary characteristics of PDS-2

114. jïäna-karmädy-anävåtam How to Safeguard from Gyan and Karma adi We cannot overstate the importance of regulated devotional activities. Whether devotees live inside or outside the temples , they must have strong sädhana . We generally accept this standard for temple residents, but strong sädhana is often thought optional for initiated devotees who live outside. This is a misunderstanding. No devotee in the conditioned state can remain aloof from mäyä simply by desiring to do so. The desire and the ability to be free of material conditioning must be fortified by the strict cultivation of bhakti. Otherwise misconceptions will steer even well-meaning devotees off the path of purity and very likely off the path of devotional service altogether. In this regard Çréla Prabhupäda writes, “Everyone must rise early, take bath, attend mangala arati , chant at least 16 good rounds, attend class, and follow the four regulative principles strictly. If these things are lax, then there is no question of spiritual life. Anyone who does not accept these things staunchly will have to fall down.” [Letter to Abhiräma , Bombay, 16 January, 1975]

115. 1.3.3 Definition of Pure Devotional Service So what to do when we see a man drowning in water?

116. Pure Devotional Service S.No Stages of Pure Devotional Service Type of Pure Devotional Service 1 Sraddha Sadhana Bhakti (It is the SADHAN or means to achieve the Goal, whereas both Bhava Bhakti and Prema Bhakti are the SADHYA or the Goal……Both Bhava and Prema Bhakti are on Transcendental Platform)….Sadhana Bhakti is of two types - 1. Vaidhi Bhakti 2. Raganuga Bhakti 2 Sadhu Sanga 3 Bhajan Kriya 4 Anartha Nivritti 5 Nishtha 6 Ruchi 7 Asakti 8 Bhava Bhava Bhakti 9 Prema Prema Bhakti

117. 1.4 THE SIX characteristics of pure devotional service

118. 1.4.1 Kleçaghné Kleçaghné - relief from material distress. 3 causes of distress: avidyä - ignorance, the root cause béjaà - material desires, sinful desire päpam – sin Pure Devotional Service is the best relief from distress because it counteracts all 3 causes. Klesaghni is fully manifests in sädhana -bhakti at the stage of asakti :

119. 1.4.1 Kleçaghné Kleçaghné - relief from material distress. > Klesaghni is fully manifests in sädhana -bhakti at the stage of asakti : Ignorance / Avidya  Seed of Sinful Desire / Bijam  Sinful Activity / Papa  DISTRESS/KLESHA   “therefore many times Srila Prabhupada said, that suffering comes from sin, and sin comes from ignorance. So the way to remove suffering is to remove ignorance.” – HH Giriraj Swami Maharaja

120. Cycle of Sin

121. 1.4.1 Kleçaghné Krsna Consciousness Breaks EVERY PART of the Cycle of Sins  Klesaghni or relief form material distress

122. 1.4.1 Kleçaghné Effect of Devotional Service on Aprarabdha The blazing fire of devotional service can burn unlimited quantity of fuel of sinful activities supplied to it!!! SB – 11.14.19 – This verse is in connection with Lord Kåñëa's instruction to Uddhava , where He says, "My dear Uddhava , devotional service unto Me is just like a blazing fire which can burn into ashes unlimited fuel supplied to it." The purport is that as the blazing fire can burn any amount of fuel to ashes, so devotional service to the Lord in Kåñëa consciousness can burn up all the fuel of sinful activities

123. 1.4.1 Kleçaghné Effect of Devotional Service on Aprarabdha The blazing fire of devotional service can burn unlimited quantity of fuel of sinful activities supplied to it!!! For example, in the Gétä Arjuna thought that fighting was a sinful activity, but Kåñëa engaged him on the battlefield under His order , and so the fighting became devotional service. Therefore, Arjuna was not subjected to any sinful reaction. Srila Prabhupada , NOD

124. 1.4.1 Kleçaghné SB 3.33.6 - in which Devahüti addresses her son, Kapiladeva , and says, "My dear Lord, there are nine different kinds of devotional service, beginning from hearing and chanting. Anyone who hears about Your pastimes, who chants about Your glories, who offers You obeisance's, who thinks of You and, in this way, executes any of the nine kinds of devotional service—even if he is born in a family of dog-eaters [the lowest grade of mankind]—becomes immediately qualified to perform sacrifices." b. Effect of Devotional Service on Prarabdha Devotional service Neutralizes the sinful reactions

125. 1.4.1 Kleçaghné A person is born in a brähmaëa family or in a family of dog-eaters due to his past activities. If a person is born in a family of dog-eaters, it means that his past activities were all sinful. But if even such a person takes to the path of devotional service and begins to chant the holy names of the Lord—Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa , Hare Hare/ Hare Räma , Hare Räma , Räma Räma , Hare Hare—he is at once fit to perform the ritualistic ceremonies. This means that his sinful reactions have immediately become neutralized. A devotee is nevertheless always alert not to commit any sinful activities ; this is his specific qualification as a devotee. - Srila Prabhupada, NOD

126. 1.4.1 Kleçaghné c. Effect of Devotional Service on BIJAM Only devotional service Remove the seeds of sinful desires from heart / Austerity, Charity, Performance of Ritualistic Ceremonies, philosophical speculations and even yoga practice FAIL to remove the seeds of sinful desire from the heart Çukadeva points out that austerity, charity and the performance of ritualistic ceremonies for counteracting sinful activities are recommended processes, but that by performing them one cannot remove the sinful desire-seed from the heart, as was the case with Ajämila in his youth. - Srila Prabhupada, NOD

127. 1.4.1 Kleçaghné c. Effect of Devotional Service on BIJAM Example  An example given in Çrémad-Bhägavatam concerns the elephant who enters into a lake and takes a bath very seriously, cleansing his body thoroughly. Then as soon as he comes onto shore he again takes some dust from the earth and throws it over his body. Similarly, a person who is not trained in Kåñëa consciousness cannot become completely free from the desire for sinful activities . Neither the yoga process nor philosophical speculations nor fruitive activities can save one from the seeds of sinful desires. - Srila Prabhupada, NOD

128. 1.4.1 Kleçaghné c. Effect of Devotional Service on BIJAM This sinful desire-seed can be removed only by achieving Kåñëa consciousness. And this can be accomplished very easily by chanting the mahä -mantra, or Hare Kåñëa mantra, as recommended by Çré Caitanya Mahäprabhu . In other words, unless one adopts the path of devotional service, he cannot be one-hundred-percent clean from all the reactions of sinful activities. - Srila Prabhupada, NOD

129. 1.4.1 Kleçaghné d. Effect of Devotional Service on IGNORANCE / Avidya Blazing fire of Krishna Consciousness immediately kills the snakes of Ignorance (Ignorance  Rope of false ego  keeps one tied up in Samsara or repeated birth and death) This tight knot of false ego is due to ignorance. As long as one is ignorant about his identity, he is sure to act wrongly and thereby become entangled in material contamination .

130. 1.4.1 Kleçaghné d. Effect of Devotional Service on IGNORANCE / Avidya SB 4.22.39 wherein Sanat-kumära says, "My dear King, the false ego of a human being is so strong that it keeps him in material existence as if tied up by a strong rope . Only the devotees can cut off the knot of this strong rope very easily, by engaging themselves in Kåñëa consciousness. Others, who are not in Kåñëa consciousness but are trying to become great mystics or great ritual performers, cannot advance like the devotees. Therefore, it is the duty of everyone to engage himself in the activities of Kåñëa consciousness in order to be freed from the tight knot of false ego and engagement in material activities." - Srila Prabhupada, NOD

131. 1.4.1 Kleçaghné But then why do we see that there are some sufferings in the life of devotees? Like devotees get sick, they have problems etc. Because the sufferings are due to sins and devotional service breaks the cycle of sin completely, so there should not be any sufferings for the devotees!!!

132. 1.4.1 Kleçaghné çré-bhagavän uväca yasyäham anugåhëämi hariñye tad- dhanaà çanaiù tato ' dhanaà tyajanty asya svajanä duùkha-duùkhitam TRANSLATION The Personality of Godhead said: If I especially favor someone, I gradually deprive him of his wealth. Then the relatives and friends of such a poverty-stricken man abandon him. In this way he suffers one distress after another. - SB 10.88.8

133. 1.4.1 Kleçaghné “ Sometimes however the suffering is a result of offense to the vaishnavas ” - Srila VNCT, BRS 1.1.22

134. HH Giriraj Swami Maharaja – “Now Srila Prabhupada has given some other hints, that could help us resolve the question. He has said that when the devotee surrenders to Krsna , Krsna will take charge of the devotee's sinful reactions and use the devotee's sinful reactions for the best benefit of the devotee. In other words, when we surrender to Krsna, even in the stage of sadhana, Krsna takes personal interest in the life of a devotee, but the devotee is not yet free form all material desires. He may still have some traces of material desires and Krsna wants the devotee to become free from such traces of material desires so the devotee can advance to the higher stages. So one of the ways that Krsna helps the devotee is by well, you can say, putting him into difficulty . So when the devotee is in difficulty, he remembers the Lord more, he becomes more serious about the process of Krsna consciousness and he takes the process more seriously. So we cannot say that this is exactly karma, because karma is just the automatic reaction that one gets to one's sins. But this is Krsna's mercy, administered to the devotee

135. So we cannot say that this is exactly karma, because karma is just the automatic reaction that one gets to one's sins. But this is Krsna's mercy, administered to the devotee So we have all experienced that when we exhibit some type of material desire or material attachment, Krsna may arrange some sort of difficulty to make us give up the attachment and become more attached to Krsna. So this is actually the mercy of the Lord and when the devotees don't resist or resent the Lord's mercy, but they actually appreciate the Lord's mercy , and take the opportunity to become more serious about Krsna consciousness , then they actually become qualified to enter the kingdom of God.

136. 2.4.1 Kleçaghné SO CAN WE SAFELY INFER THAT SUFFERING IN THE LIFE OF DEVOTEE MEANS THAT HE HAS TRACES OF MATERIAL DESIRES LEFT WITHIN HIS HEART AND JUST FOR HIS PURIFICATION KRISHNA IS ARRANGING SOME PROBLEMS IN HIS LIFE!!!

137. Also we cannot infer that because some devotee is suffering that he's not free from sinful desires “ Example is maharaja Yudhistira suffered so much. All of the Pandavas suffered so much. And even after the Battle of Kuruksetra , he felt so bad because of all the bloodshed and suffering that was caused in the fighting, so he thought that he was suffering sinful reactions, and he felt very sorry. And then he approached Grandfather Bhisma , when Grandfathe Bhisma was lying on the bed of arrows and was about to depart, and Grandfather Bhisma said that no one can ascertain the will of the Lord . That you're not suffering because of any sinful activity that you have performed, because of any offensive action, but it was just the inconceivable will of the Lord that he put you into so much difficulty .

138. Also we cannot infer that because some devotee is suffering that he's not free from sinful desires So there are many examples of pure devotees who have suffered by the will of the Lord , and why does the Lord do it. The Lord does it actually for two reasons - One is for the glorification of the devotee; that even in spite of so much difficulty, the devotee never gave up the service of the Lord, and the other is to instruct the new devotees how one should face adversity . Even Srila Prabhupada when he first went to America, he apparently suffered in so many way.” HH Giriraj Swami Maharaja

139. 1.4.2 subhada HH Giriraj Swami Mahraja – “ Srila Prabhupada says that the word subhada indicates that devotional service bestows all good fortune on the world , on every living entity .” So the good fortune has four ingredients. THE FOUR TYPES OF AUSPICIOUSNESS OR SUBHA Affection for everyone thus preacher benefits everyone - One ingredient of the good fortune is that the preacher, or the devotee has affection for everyone thus he bestows good fortune on the world by spreading Krishna Consciousness

140. 1.4.2 subhada THE FOUR TYPES OF AUSPICIOUSNESS OR SUBHA Pleasing everyone and thus attracts everyone - The Second is that the world appreciates the preacher because they are made fortunate by the preacher. Possession of good qualities - Another meaning is that devotional service bestows all good qualities on the devotee.

141. 1.4.2 subhada 4. Bestows superior happiness on the devotee Kinds of happiness: JADANANDA - happiness derived from material enjoyment BRAHMANANDA - happiness derived by identifying oneself with the Supreme Brahman and SEVANANDA - happiness derived from Kåñëa consciousness. But then why is the happiness derived from Kåñëa consciousness superior? it is eternal, whereas the others are temporary (NOD, p. 10) it includes & excels the pleasures found in other types of happiness (NOD, p. 13)

142. Question The first two types of Subha are actually included within “possession of good qualities” then why are they listed separately

143. Answer Though these two qualities may be included in the attainment of good qualities, they should not be relegated to the status of mere constituents, rather they are the very essence of all good qualities. Therefore they should be listed separately Unto one who has transcendental qualities due to friendly behaviour with the Supreme Personality of Godhead, all living entities offer honour, just as water automatically flows down by nature. (SB 4.9.97) - Srila Jiva Goswami , BRS 1.2.27

144. 1.4.3 Moksa-laghutakrt Definition - Those in pure devotional service deride even the conception of liberation. Çréla Rüpa Gosvämé says that if brahmänanda , or the happiness of becoming one with the Supreme, is multiplied by one trillionfold , it still cannot compare to an atomic fraction of the happiness derived from the ocean of devotional service.

145. 1.4.3 Moksa-laghutakrt Definition - Those in pure devotional service deride even the conception of liberation. In the Hari-bhakti- sudhodaya Prahläda Mahäräja , while satisfying Lord Nåsiàha -deva by his prayers, says, "My dear Lord of the universe, I am feeling transcendental pleasure in Your presence and have become merged in the ocean of happiness. I now consider the happiness of brahmänanda to be no more than the water in the impression left by a cow's hoof in the earth, compared to this ocean of bliss.“ - Srila Prabhupada , NOD

146. 1.4.4 Sudurlabha Definition - Pure devotional service is rarely achieved.. In the Fifth Canto of Çrémad-Bhägavatam , Sixth Chapter, verse 18, Çukadeva Gosvämé also says to Mahäräja Parékñit , "My dear King, it is Lord Kåñëa, known as Mukunda , who is the eternal protector of the Päëòavas and the Yadus . He is also your spiritual master and instructor in every respect. He is the only worshipable God for you. He is very dear and affectionate, and He is the director of all your activities, both individual and familial. And what's more, He sometimes carries out your orders as if He were your messenger! My dear King, how very fortunate you are, because for others all these favors given to you by the Supreme Lord would not even be dreamt of.” ………..

147. 1.4.4 Sudurlabha Definition - Pure devotional service is rarely achieved.. (cont.)…. The purport to this verse is that the Lord easily offers liberation, but He rarely agrees to offer a soul devotional service, because by devotional service the Lord Himself becomes purchased by the devotee. - Srila Prabhupada , NOD

148. 1.4.4 Sudurlabha Then how can one achieve devotional service? Devotional service is very rare and can in fact be attained only through the mercy of a pure devotee In the Caitanya-caritämåta (Madhya 19.151) it is said, "By the mercy of the spiritual master who is a pure devotee and by the mercy of Kåñëa one can achieve the platform of devotional service. There is no other way

149. 1.4.4 Sudurlabha Then how can one achieve devotional service? Devotional service is very rare and can in fact be attained only through the mercy of a pure devotee In Çrémad-Bhägavatam it is also confirmed by Prahläda Mahäräja that merely by personal efforts or by the instructions of higher authorities one cannot attain to the stage of devotional service. One must become blessed by the dust of the lotus feet of a pure devotee, who is completely freed from the contamination of material desires. - Srila Prabhupada , NOD

150. 1.4.5 Sandrananda visesatma Definition - Pure devotional service automatically puts one in transcendental pleasure Sevananda is superior to Brahmananda and Jadananda Actually, a pure devotee does not aspire after any of these perfections (perfections of religiousness, economic development, sense gratification and even the attainment of liberation from material existence), because the happiness derived from devotional service in Kåñëa consciousness is so transcendental and so unlimited that no other happiness can compare to it . It is said ……..

151. 1.4.5 Sandrananda visesatma Definition - Pure devotional service automatically puts one in transcendental pleasure Sevananda is superior to Brahmananda and Jadananda (cont.)………..It is said that even one drop of happiness in Kåñëa consciousness stands beyond comparison with an ocean of happiness derived from any other activity. Thus, any person who has developed even a little quantity of pure devotional service can very easily kick out all the other kinds of happiness derived from religiousness, economic development, sense gratification and liberation. - Srila Prabhupada , NOD

152. 1.4.5 Sandrananda visesatma Sevananda is permanent whereas jadananda and brahmananda are temporary Happiness derived from pure devotional service is the highest, because it is eternal. The happiness derived from material perfection ( jadananda ) or understanding oneself to be Brahman ( Brahmananda ) is inferior because it is temporary . There is no preventing one's falling down from material happiness, and there is even every chance of falling down from the spiritual happiness derived out of identifying oneself with the impersonal Brahman.

153. 1.4.5 Sandrananda visesatma Sevananda is permanent whereas jadananda and brahmananda are temporary HIt has been seen that great Mäyävädé ( impersonalist ) sannyäsés —very highly educated and almost realized souls—may sometimes take to political activities or to social welfare activities. The reason is that they actually do not derive any ultimate transcendental happiness in the impersonal understanding and therefore must come down to the material platform and take to such mundane affairs. But a person who is fully in Kåñëa consciousness will never return to any sort of material platform. However alluring and attracting they may be, he always knows that no material welfare activities can compare to the spiritual activity of Kåñëa consciousness. - Srila Prabhupada, NOD

154. 1.4.5 Sandrananda visesatma What about Yogic Perfections??? Yogic Perfections = Modern Materialistic Perfections = Jadananda  Temporary happiness and thus inferior But how can the Yogic Perfections be compared to Modern Scientific Perfection?

155. 1.4.5 Sandrananda visesatma But how can the Yogic Perfections be compared to Modern Scientific Perfection? Yogic Perfections are being achieved by material scientists E.g The mystic perfections achieved by actually successful yogés are eight in number. Aëimä -siddhi refers to the power by which one can become so small that he can enter into a stone. Modern scientific improvements also enable us to enter into stone, because they provide for excavating so many subways, penetrating the hills, etc. So aëimä -siddhi, the mystic perfection of trying to enter into stone, has also been achieved by material science. - Srila Prabhupada, NOD

156. 1.4.5 Sandrananda visesatma Thus a n intelligent person is not interested in Yogic perfections but instead takes to devotional service A German scholar once said that the so-called yoga perfections had already been achieved by the modern scientists, and so he was not concerned with them. He intelligently went to India to learn how he could understand his eternal relationship with the Supreme Lord by means of bhakti-yoga, devotional service. - Srila Prabhupada, NOD

157. 1.4.6 Sri KriSHNAKARSHINI Definition - Pure devotional service is the only means to attract Kåñëa. Devotional service is under the control of the internal potency of the Lord the daivi prakriti or Srimati Radharani The symbol of devotional service in the highest degree is Rädhäräëé . Kåñëa is called Madana-mohana , which means that He is so attractive that He can defeat the attraction of thousands of Cupids. But Rädhäräëé is still more attractive, for She can even attract Kåñëa. Therefore devotees call Her Madana-mohana-mohiné —the attractor of the attractor of Cupid. - Srila Prabhupada, NOD

158. 1.4.6 Sri KriSHNAKARSHINI Definition - Pure devotional service is the only means to attract Kåñëa. To perform devotional service means to follow in the footsteps of Rädhäräëé , and devotees in Våndävana put themselves under the care of Rädhäräëé in order to achieve perfection in their devotional service. In other words, devotional service is not an activity of the material world ; it is directly under the control of Rädhäräëé . In Bhagavad- gétä it is confirmed that the mahätmäs , or great souls, are under the protection of daivé prakåti , the internal energy— Rädhäräëé . So, being directly under the control of the internal potency of Kåñëa , devotional service attracts even Kåñëa Himself . - Srila Prabhupada, NOD