Sri Upadesaamrita The nectar of instruction

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Sri Upadesaamrita The nectar of instruction

Verse One

By Srila Rupa Gosvami

 

Six Urges Unfavourable to Bhakti

and Worthy of Rejection

 

vaco vega manasaH krodha-vegam

jihva-vegam udaropastha-vegam

etan vegan yo viSaheta dhiraH

sarvAm apimAµ prthiviaM sa SiSyAt (1)

 

Anvaya

 

dhiraH a wise and self-controlled person, free from

desires for material enjoyment, liberation and mystic

perfection; yaH who; viSaheta can subdue; etAn all

these; vegAn overwhelming passions;

vAco vegam the impetus of speech;

manasaH vegam the agitation of the mind;

krodha vegam the onset of anger;

jihvA vegam the vehemence of the tongue;

udara vegam the urge of the belly;

upastha vegam (and) the agitation of the genitals;

saH he; SiSyAt can instruct; imam this; sarvAm entire; pRthivim world; api even

 

Translation

 

A wise and self-composed person who can subdue

the impetus to speak,

the agitation of the mind,

the onset of anger,

the vehemence of the tongue,

the urge of the belly and

the agitation of the genitals

can instruct the entire world. In other words, all persons may

become disciples of such a self-controlled person.

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Verse Two

 

Six Impediments to Bhakti

 

AtyAhArAH prayAsaHS ca

prajalpo niyamAgrahaH

jana-saNgaH ca laulyaM ca

SaDbhir bhaktir vinaSyati

 

Anvaya

 

 

AtyAhArAH eating too much or accumulating more than

necessary; prayAsaH endeavours opposed to bhakti;

ca and; prajalpaH unessential talks and mundane talks;

niyamAgrahaH abandoning the rules prescribed for

one’s eligibility and adopting those rules which are

meant for others; ca and; jana-saNgaH association with

worldly and sensualistic persons, association with

women or men who are attached to women, association

with mAyAvAdis, atheists and other non devotees;

ca and; laulyam greed or the restlessness of the mind

to adopt worthless opinions; SaDbhiH by these six

faults; bhaktir pure devotion; vinaSyati is destroyed

 

Translation

 

Bhakti is destroyed by the following six kinds of faults:

(1) eating too much or collecting more than necessary,

(2) endeavours which are opposed to bhakti,

(3) useless mundane talks (in the name of bhakti),

(4) failure to adopt essential regulations or fanatical adherence to regulations,

(5) association with persons who are opposed to bhakti,

(6) greed or the restlessness of the mind to adopt worthless

opinions.

 

 

 

The word prayAsa

means to endeavour for worldly objects or to be

engaged in activities which are opposed to bhakti. The

word prajalpa means to uselessly criticise and gossip

about others, which is a gross misuse of time. The word

niyamAgraha, when broken into its constituent parts,

has two meanings: (1) niyama + Agraha over-zealous-

ness in following rules, and (2) niyama + agraha failure

to accept rules. When the first meaning is applied, it

refers to enthusiasm for those rules which yield an infe-

rior result, such as promotion to the heavenly planets,

leaving aside the endeavour for the superior attainment

of the service of the Lord. When the second meaning is

applied, it refers to indifference towards those rules

which nourish bhakti. The words jana-saNga mean to

give up the association of pure devotees and keep com-

pany with others. In the conversation between

Devahuti and Kardama Muni in the Srimad-BhAga-

vatam (3.23.55), there is a very nice instruction about

giving up worldly association:

 

saNgo yaH saMsRter hetur

asatsu vihito ‘dhiyA

sa eva sAdhuSu kRto

niHsaNgatvAya kalpate

 

“O Deva! Association is the cause of both material

bondage and liberation from material existence. When

due to ignorance one keeps company with worldly-

minded persons who are diverted from the path of

bhakti, that association brings about one’s material

entanglement. When, however, one keeps company

with pure devotees of the Lord, that association liber-

ates one from material existence and causes one to

obtain the lotus feet of the Lord.”

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Verse Three

Six Vows Favourable for Bhakti

 

 

utsAhAn niScayAd dhairyAt

tat-tat-karma-pravartanAt

saNga-tyAgAt sato vRtteH

SaDbhir bhaktiH prasidhyati

 

Anvaya

 

UtsAhAt enthusiasm to carry out the rules which enhance bhakti;

NiScayAt firm faith in the statements of the sastra and the guru whose words are fully in line with the sastra;

DhairyAt fortitude in the practice of bhakti, even in the midst of obstacles, or patience during the practice stage of bhakti even when there is delay in attaining one s desired goal;

tat-tat-karma-pravartanAt following the limbs of bhakti such as hearing and

chanting and giving up one s material sense enjoyment for the pleasure of Sri Krsna;

saNga-tyAgAt giving up illicit association with women, the association of those

who are overly attached to women and the association of mAyAvAdis, atheists and pseudo-religionists;

sato vRtteH adopting the good behaviour and character of pure devotees;

SaDbhiH by these six types of practice; bhaktiH pure devotion; prasidhyati is effected

 

Translation

 

 

Progress in bhakti may be obtained by the following

six practices:

(1) enthusiasm to carry out the rules which enhance bhakti,

(2) firm faith in the statementsof the SAstra and the guru whose words are fully in line with the SAstra,

(3)fortitude in the practice of bhakti, even in the midst of obstacles, or patience during the practice stage of bhakti, even when there is delay in attaining ones desired goal,

(4) following the limbs of bhakti such as hearing ( SravaNa) and chanting ( kirtana)

and giving up one s material sense enjoyment for the pleasure of Sri Krsna,

(5) giving up illicit connection with women, the association of those who are overly

attached to women and the association of mAyAvAdis, atheists and pseudo-religionists, (6) adopting the good behaviour and character of pure devotees.

 

 

 

S.B. (11.19.24),

Bhagavan .Sri Krsna says to Uddhava:

 

evaM dharmair manuSyANAm

uddhavAtma-nivedinAm

mayi saNjAyate bhaktiH

ko nyo rtho syAvaSiSyate

 

Devotion which is saturated with love for Me arises

in the hearts of those who offer their very souls unto

Me and who follow the religious principles which are

favourable for bhakti. What other object remains to be

obtained for those who have attained My bhakti?

 

The meaning of sato-vRtte is to adopt the exalted conduct of devotees.

 

Eagerness to follow the rules and regulations of bhakti is called utsAha.

Without this enthusiasm, ones bhakti will vanish. Following the limbs of

bhakti with great respect is real utsAha.

 

Concerning the path of bhakti, HaridAsa ThhAkura took a steadfast vow to chant in the face of all obstacles.

This ideal in the realm of bhakti is related in this verse from Caitanya-BhAgavat ( Adi-lila16.94):

khaÃNa-khaÃNa hai deha jAya yadi prANa

tabu Ami vadane nA chADi harinAma

 

Regardless if my body is cut to pieces and the lifeair exits my body, I will never abandon the chanting of harinAma.

 

Such determination to remain upon the path of bhakti is called dhairya, fortitude.

To execute the limbsof bhakti, such as hearing hari-kathA, performing kIRTtana of bhagavat-nAma and meditating on BhagavAn snames, form and pastimes with such determination, istat-tat-karma-pravartanAt.

 

 

 

 

 

 

 

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Verse Four

 

dadAti pratigRhNAti

guhyam AkhyAti pRcchati

bhuNkte bhojayate caiva

SaD-vidhaM prIti-lakSanam

 

Anvaya

 

dadAti offering pure devotees those objects which are in accordance with their requirements;

pratigRhNAti accepting those prasAdA or remnant items given by pure devotees; guhyam AkhyAti revealing to devotees one;s confidential realisations concerning bhajana;

pRcchati inquiring from devotees about their confidential realisations;

bhuNkte eating with great love the prasAda remnants given by devotees; ca and; bhojayate lovingly serving prasAda to devotees; ca and;

SaD-vidham eva are specifically of these six kinds;

prRti-lakSaNam the symptoms of loving association with devotees

 

Translation

 

Offering pure devotees items in accordance with their requirements,

accepting prasAdA or remnant items given by pure devotees,

revealing to devotees one;s confidential realisations concerning bhajana,

inquiring from them about their confidential realisations,

eating with great love the prasAda remnants given by devotees

and lovingly feeding them prasAda

these are the six symptoms of loving association with devotees.

 

 

One should not instruct them on how to perform kRSNA-bhajana. One should not hear from them anything concerning the confidential aspects of bhakti.

One should also not accept food which has been touched by them.

 

viSayIra anna khAile malina haya mana

malina mana haile nahe kRSNera smaraNa

(CC, Antya-l.l. 6.279)

 

When one eats food offered by a materialist, one;s

mind becomes contaminated. When the mind is contaminated, one is unable to remember KRSNa.

 

Exchanging love with devotees who are of the same aspiration as oneself and

who are affectionate to oneself enhances one;s bhakti.

Offering and accepting items, revealing confidential realisations to one another,

and serving and accepting food are all activities which increase affection. One should not perform these activities with those of different aspirations in life than one;s own.

 

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Verse Five

 

Service Rendered by an Intermediate

Devotee to the Three Kinds of VaiSNavas

 

 

krsneti yasya giri taµ manasAdriyeta

dIKSAsti cet praNatibhiS ca bhajantam iSam

SUSRuAayA bhajana-vijNam ananyam anya-

NindAdi Sunya-hRdam Ipsita-saNga-labdhyA

 

Anvaya

 

 

Adriyeta one should respect; manas. within the mind;

Tam that person (a neophyte devotee); yasya giri in whose speech; iti thus (appears); kRSNa one name of KRSNa; (one should offer respect) praNatibhiH by offering praNAma; ca also; bhajantam an intermediate devotee who, being endowed with the correct understanding of reality and illusion, performs bhajana in accordance

with the VaiSNava conventions; Isam Sri BhagavAn; cet if; asti he has;

dikSA accepted initiation from a qualified guru; (and) labdhy. having obtained;

Ipsita saNga the association for which one hankers (the association of a topmost devotee whose heart is established in the particular mood of service to Sri RAdhA-KRSNa for which one aspires and who is affectionately disposed towards oneself); SuSRuSayA with all types of service (such as offering daNDavat-praNAma, making relevant inquiry and rendering service); (one should respect)

bhajana vijNam a self-realised, expert mah.-bhAgavata

VaiSNava who performs bhajana of Sri RAdhA-KRSNa;s eightfold daily pastimes by rendering service mentally;

ananyam who is an exclusive devotee of Sri KRSNa;

anya nindAdi Sunya hRdam and whose heart, due to his undeviating absorption in KRSNa, is free from faults such as the tendency to criticise others

 

Translation

 

 

One who takes kRSNa nAma just once by calling out O KRSNa! is a neophyte devotee ( kaniSTHa-adhikAri). One should consider him to be his family member and silently respect him.

One who, fully understanding the principle of dikSA, has accepted initiation from a quali-

fied guru and performs bhajana of BhagavAn in accordance with the VaiSNava conventions is an intermediate devotee ( madhyama-adhikAri). One should respect

such a devotee who is endowed with the correct understanding of reality and illusion by offering praNAma unto him and so forth.

One who is conversant with the science of bhajana as described in the Srimad-BhAga-vatam and other VaiSNava scriptures and who performs exclusive bhajana of .Sri KRSNa is a mahA-bhAgavata devotee. Due to his undeviating absorption in KRSNa,

the pure heart of such a devotee is free from faults such

as the tendency to criticise others. He is expert in bhajana, meaning that he mentally renders service ( mAnasa-sevA) to Sri RAdhA-KRSNas pastimes which take place

during the eight segments of the day ( aSTa-kAlya-lilA).

Knowing him to be a topmost devotee whose heart is established in the particular mood of service to Sri RadhA-KRSNa for which one aspires and who is affectionately disposed towards oneself, one should honour him by offering daNDavat-praNAma ( praNipAta), making relevant inquiry ( paripraSna) and rendering service( sevA) with great love.

 

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Verse Six

 

It is Forbidden to View the Transcendental

VaiSNavas with Material Vision

 

dRSTaiH svabHAva-janitair vapuSaS ca doSair

na prAkRtatvam iha bhakta-janasya paSyet

gaNgAmbhasAM na khalu budbuda-phena-paNkair

brahma-dravatvam apagacchati nIra-dharmaiúH

 

Anvaya

 

na paSyet one should not see or, in other words, should

not consider a devotee to be an ordinary mundane person;

prAkRtatvaM DRSTaiH seeing with material vision;

svabhava-janitaiH due to the defects stemming from his nature, such as birth in a low caste, harshness, lethargy and so forth; ca and;

doSaih due to the faults;

vapuSaH of the body, such as ugliness, disease, deformities and so forth;

bhakta janasya the devotee of Bhagavan; iha situated in this world;

brahma-dravatvam (just as) the nature of liquified transcendence;

gaNgAmbhasAm of the water of the Ganges;

na khalu apagacchati is never lost;

budbuda-phena-pankaiH by the presence of bubbles, foam, mud and so forth;

nira dharmaiH which exist simply due to the nature of water

 

Translation

 

 

Devotees situated in this material world should not be viewed with material vision;

in other words, one should not consider them to be ordinary conditioned souls.

The imperfections visible in their natures,

such as birth in a low caste, harshness, lethargy and so forth,

and the imperfections visible in their bodies

such as ugly features, disease, deformities and so forth,

are precisely like the appearance of bubbles, foam and mud in the Ganges.

Despite such apparent pollution in the water of the Ganges,

she retains her nature as liquified transcendence.

Similarly, the self-realised VaiSNavas always existon the transcendental plane

and one should not attribute material defects to them.

 

 

 

Due to their residing within the material world, pure

devotees seem to have some apparent defects from the

mundane perspective. Nevertheless, we should not consider such devotees to be material or, in other words, to be ordinary conditioned souls. If one notices imperfections in their natures, such as harshness, anger, greed and so forth, or imperfections in their bodies, such as lack of cleanliness, ugliness, aging and so forth, he

should never assign mundane attributes to them.

It is impossible for these mundane imperfections to exist within devotees spiritually perfected bodies. Therefore, to perceive these mundane defects in elevated devotees

is offensive. This point has been made clear by the example of Ganges water.

 

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When sadhakas are still affected by the obstacles

which impede progress in devotional life ( anarthas),

their minds are restless and disturbed. For this reason,

it is not easy for them to develop a taste for Bhagavans

name and so forth. Still, they should not relent even a

little in their determination to continue performing

nama-bhajana. Being indifferent to Sri Krishna since

beginningless time is called avidya or ignorance. In this

verse such avidya is compared to the disease of jaundice.

When one is afflicted with this disease, his tongues

sense of taste is warped. Although Sri Krishnas names,

form, qualities and pastimes are like the sweetest sugar-

candy, a person afflicted by ignorance does not find

them tasteful. By regularly taking sugar-candy, ones

jaundice is gradually mitigated and the candy also

begins to become tasteful to him. Similarly, by daily

cultivating in a regulated manner the limbs of bhakti,

headed by performing kirtana of Sri Krishnas names and

hearing narrations of His pastimes, a sadhakas anarthas,

beginning with the tendency to commit offences, are

eradicated and natural love for Sri-nama and hari-katha

awakens within him.