GURU AND ATMA NIVEDAN
by
Raghav Chaitanya Das
Published by:
BHAKTI VIGYAN NITYANANDA BOOK TRUST
SRI KRISHNA CHAITANYA MISSION (Regd.)
SRI BHAKTI VINODA ASHRAM
BERHAMPUR-6(GM)
INDIA
1st Printing 25th January, 2000
The 87th Holy Appearance Day of
Sri Srimad Bhakti Vaibhav Puri Goswami Maharaj
Founder President and Acharya of
Sri Krishna Chaitanya Mission
WWW Edition: The 89th Holy Appearance
Day of
Sri Srimad Bhakti Vaibhav Puri Goswami Maharaj
Founder President and Acharya of
Sri Krishna Chaitanya Mission
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CONTENTS
GURU
AND ATMA NIVEDAN
GURU AND HIS FUNCTION
SPIRITUAL PRECEPTOR - INDISPENSABLE
PERSONALITY OF GURU
TRUE DISCIPLE - HIS QUALIFICATIONS
THE ACT OF SUBMISSION
ACTIVITIES FAVOURABLE TO DEVOTIONAL PROGRESS
UNFAVOURABLE ACTS THAT ARREST DEVOTIONAL PROGRESS
FIRM CONFIDENCE IN THE LORD
CHOOSING THE LORD AS PROTECTOR
SELF-DEDICATION TO THE LORD
PRAYERS WITH REPENTANCE
SUBMISSION AND TOTAL SELF-SURRENDER
GURU AND ATMA NIVEDAN
THE Advent
of Sri Krishna Chaitanya Mahaprabhu into this world is a most
marked event even to great celestials. Gods like Brahma, Siva,
etc. and sages of repute like Sanak, Sanandan, Sanatan, Sanatkumar,
etc. greedy of tasting the highest and rarest Transcendental Bliss
are born in the material world and having been blessed with the
Divine Name, they dance, sing and lose themselves on the wavelets
of Divine Bliss. Exalted devotees like Narada, Prahlada, etc.
are no exception. Assuming human forms, they too are drinking
the ambrosia flowing from the never-ending fountain of the Transcendental
Name. Lakshmi and other consorts of Sri Vishnu too, were born
in this mortal world in human forms, tempted by the same desire
and are having a taste of it. What to speak of all other persons
? Sri Krishna Himself is enjoying the sweetness of His Name !
As such, why wonder at the request of Mayadevi ?
GURU AND HIS FUNCTION
There are
many who preach against the idea of accepting a spiritual guide.
These people go round in different parts of the country and deliver
vehement speeches criticising the whole principle. The duty of
a Guru is to enlighten the ignorant people, by removing their
misunderstandings in spiritual matters and throw sufficient light
so that they may not be misled by pseudo-propagandist. The Guru
by his special mercy and influence helps the worthy disciple to
change his aversion to Godhead into active conversion towards
Him and His service.
A few, who
are liberal amongst them and of a slightly milder nature, style
themselves as moderate and come forward with different views.
These people agree to the principles of service of the Supreme
Lord. They, with all emphasis protest against the idea of submitting
to another. They do not subscribe to the thoughts of another person,
however great he may be in this world, to take control of their
modes of life and dictate terms to them. They opine that there
is no other suggestion more humiliating to a man than asking him
to submit unconditionally to another man whom they believe to
be of their stuff.
SPIRITUAL PRECEPTOR - INDISPENSABLE
There is
nothing in this world, spiritual or material, which a human being
can understand without the help of a guide. The importance of
a guide is conspicuously felt in every field of knowledge. The
imperative need of such a person can never be overlooked, even
in acquiring the knowledge of those objects that are opened to
the analytic and synthetic researches of human ability, not to
speak of God, who is far above the reach of human intelligence.
When the very understanding of the secrets about objects lying
within the inspection of tangible senses, is utterly impossible,
without the expert guidance of external help, how can we succeed
in getting a conception of One, Who is declared 'Transcendental'
by the best of the brains and our sacred Sastras, without any
help ?
Let us try
to follow what Bhagavan Sri Krishna has mentioned in the Gita:
tadviddhi pranipatena
pariprasnena sevaya
upadeksyanti te jnanam
jnaninastattvadarsinah(BG 4/34)
"Learn
that Divine Truth with a submissive spirit, sincere inquiries
and obedient services from those great persons who are not only
erudite scholars, but Absolute-realised souls."
PERSONALITY OF GURU
The Position
of both the Guru and disciple is explicitly expressed in this
Sloka. The Guru, as some of the arrogant elements of society take,
is not an ordinary man like any of us, not even a mere bookworm
or a scholar of certain Sanskrit work, an adept in verbal jugglery.
He is an Absolute-realised person who is competent enough to make
others to realise the Eternal Truth. He who has not realised it
cannot be a spiritual preceptor. He is the one well-wisher without
a second to the fallen humanity, who helps us to concentrate our
diverse activities towards the Supreme Godhead. He is an embodiment
of kindness who, with his prevailing spiritual influence, dispels
all the darkness, which is the result of extreme ignorance on
this relative plane, and opens our eyes by imparting to us genuine
Divine Knowledge. He is an honest and perfect guide on our spiritual
voyage, who leads us like an expert helmsman to the ever safe
heaven on Transcendental Bliss, free from the onslaughts of any
mighty rough wind or gale. He is a true messenger of the All-Loving-Godhead,
yes. His transcendental mediator who is eager to establish a real
tie of loving relationship between the Lord and those fortunate
human souls who sincerely seek it. He is a pioneer of true love,
a loving agent, an establishers of all relations of love, a trustworthy
and expert destroyer of all our non-loving principles. If we can
cultivate a devotional aptitude towards this representative of
the All-Merciful Lord, we are definitely sure to reach our final
goal. He saves us from all our changing views and wrong mentalities.
The status that a real Guru occupies is too high; none holds such
a lofty position as he. He is greater than Godhead in this respect
as he can impart the Lord and His service to any one whom he favours.
The Sastras even declare that
harau ruste gurustrata
gurou ruste na kachan
tasmat sarvaprayatyena
gurumeba prasadayet(Aditya Purana)
"The
displeasure of Godhead when directed towards any individual is
not harmful provided he is backed by the divine master, whereas,
one who is denounced by the spiritual preceptor finds no shelter
in the infinite number of worlds."
Bhagavan
remains silent and adamant to such a Person who disregards the
spiritual preceptor, His loving agent. Without the mercy of an
eternally liberated person, a conditioned soul can never free
himself from the fettered state. One, who is already in fetters,
cannot help another similarly fettered person. A free person could
set an other bound one, free. Bhagavan while conversing to His
old classmate and friend Sudama at Dvaraka said thus
naham ijya-prajatibhyam
tapasopasmena va
tusyeyam sarva-bhutatma
guru-susrusaya yatha(Bha. 10/80/34)
"O
friend ! I am the Supreme Lord and I reside in the heart of every
person as the Indwelling Witness. I am not so much pleased with
the performance of the daily obligatory sacrifices of Brahmacharis,
the procreation, maintenance and the observance of prescribed
duties by the householders, severe austerities of the Vanaprasthis
and the practices of The Sanyasis in solitude, as with the loving
services rendered to a spiritual preceptor."
Bhagavan
mentions in another place,
prathamantu gurum pujya
tatas caiba mamarcanam
kurban sidhhimavatpnoti
hyanyatha nisphalam vabet(Hari Bhakti Vilas 1/4/344)
"One
must worship the Gum first before he starts with My worship: such
a person alone succeeds in this efforts. Any violation of this
procedure results in utter failure."
The Supreme Lord favours the individual Jiva through His medium,
the Guru. Guru or spiritual masters are of three types.(1) Diksha
Guru (one who imparts the initiation or Mantra), (2) Siksha Guru
(one who imparts spiritual enlightenment), and (3) Chaitya Guru
(indwelling guide, who inspires and directs from within).
naivopayanty apacitim kavayas tavesa
brahmayusapi krtam rddha-mudah smarantah
yo ntar bahis tanu-bhrtam asubham vidhunvann
acarya-caittya-vapusa sva-gatim vyanakti (Bhag.
11/29/6)
"O
Lord ! The great sages who are blessed with the benefits of your
various favours, can never feel themselves convinced of adequately
discharging their deep indebtedness to Thee, even if they are
provided with a long life as that of Brahma. In Manifold ways
Thou hast extended Thy Mercy to them. Thou dost destroy all their
evil propensities and worldly attachments, as the spiritual preceptor
in living form, appearing as Diksha and Siksha Gurus, and as Chaitya
Guru, guide from within and lead to the attainment of Divine Love."
All these
three Gurus belong to the same category. They are all transcendental
personages. They are always engaged in the uninterrupted realisations
of the Transcendental Activities of the Lord. Amongst the two
visible forms of Guru, one becomes our Diksha Guru. He imparts
Mantras and initiation to us. Diksha Guru is always one, but Siksha
Guru may be one or more. Father is one, but uncles can be many.
To certain individuals, both Diksha Guru and Siksha Guru may be
one and the same.
tasmad gurum prapadyeta
jijnasuh sreya uttamam
sabde pare ca nisnatam
brahmany upasamasrayam (Bha. 11/3/29)
"Hence,
those persons who are interested in the attainment of their eternal
welfare, must submissively approach a Guru who is an erudite scholar
in all the ultimate lore of Sastras and who is favoured with the
full realisations of the Absolute, and seek enlightenment from
him."
tatra bhagavatan dharman
siksed gurv-atma-daivatah
amayayanuvrttya yais
tusyed atmatma-do harih (Bha. 11/3/22)
"Fully
believing in the transcendental nature of the spiritual preceptor
as eternally identical with the Supreme Lord Sri Hari and accepting
him as one's eternal benefactor, he should constantly and with
single-minded devotion please him and receive from him enlightement
on the details of Bhagavata Dharma, by observing which Bhagavan
is so pleased as to give Himself up to the devotee. "
The real
import of the sastras, in spite of vast literary achievements,
remains a hidden truth.
yasya deve para bhaktir
yatha-deve tatha gurau
tasyaite kathita hy arthah
prakasante mahatmanah (Sveta. Up.6/23)
"The
Sastras unfold their real meaning only to those persons who have
equal devotion to the Supreme Lord and His representative, the
spiritual preceptor."
From all
these valuable instructions of the Sastras, a wise person can
feel the imperative necessity of accepting the spiritual preceptor
and rendering whole-hearted services to him. Those who ignore
the spiritual preceptor are under the evil dictations of their
deceptive minds.Their condition is vividly described in Srimad
Bhagavata thus: -
vijita-hrsika-vayubhir adanta-manas tura gam
ya iha yatanti yantum ati-lolam upaya-khidah
vyasan-satanvitah samavahaya guros caranam
vanija ivaja santy akrta-karna-dhara jaladhau
(Bha. 10/87/33)
"O
Lord ! Those unfortunate persons, who, avoiding taking shelter
at the feet of the spiritual master, make a vainglorious attempt
to control their restless mind, mad like an unbridled horse, which
appears impossible even to great Yogis, who have a perfect control
over their senses and breathing functions, meet with a disappointing
failure. They find themselves helplessly placed in the midst of
a series of difficulties and obstacles. Their condition is like
that of those merchants who start their voyage without a pilot
and who are caught in the deep rough sea, their vessel being mercilessly
tossed by a strong gale."
TRUE DISCIPLE - HIS QUALIFICATIONS
The above
are some of the ideas about the genuine Guru according to the
Sastras. Here are some about the disciple. The disciple should
not, at any cost, be like a modern student who attends an educational
institution either for securing a mere degree or diploma with
the object of drawing salaries in three digits or four, after
getting through the departmental competitive tests or to gather
some general knowledge to carry on one's family trade, or to have
some status in society, etc. He must be a sincere seeker after
Truth prepared to undergo any amount of hardships and sacrifices
for achieving his goal. If the would-be disciple is an easy-going
careless and indifferent person, his attempt to meet a spiritual
master and the further developments on their meeting, would be
met by a severe disappointment. As already stated a worthy disciple
should approach a true spiritual preceptor with due submission.
In the mundane world too, none tolerates a haughty approach. A
haughty man fails to enlist the sympathy even of his co-workers,
not to speak of superiors. An appeal from an arrogant heart is
never met with success. For favour of spiritual enlightenment,
a disciple must approach an Absolute-realised person fully equipped
with three qualifications viz. (1) Complete surrender. The disciple
must unconditionally resign all his material ego arising from
birth, age, wealth or popularity, material learning and pride
or personal appearance. He should never make attempts to measure
the spiritual master after accepting him. (2) Sincere inquiry
after Truth. Unnecessary questions, either for showing of one's
intelligence or for testing the ability of the master are to be
always avoided. Questions even for satisfying one's curiosity
are also most certainly to be dropped. Questions that are of vital
importance and immediate benefit for one's spiritual uplift, are
alone to be placed before the master. A disciple should under
no circumstances argue with his spiritual master, and try to conquer
him with one's own imperfect notions and views, gathered from
this defective world through the assistance of the deceptive senses;
on the contrary, he should wait with eagerness and submission
for his Guru's spontaneous expositions. His explanations are entirely
based on his continuous and undisturbed realisations of Godhead
and His various Pastimes. And (3) Loving services. Without the
least hesitation, a disciple should be prepared to render loving
services of any nature, be it menial or dignified. The inspiring
examples of Sri Krishna, Sri Rama, etc. and the ideal lives of
world teachers are living monuments that illustrate the above
ideal.
Sri Krishna
and His Divine Descents like Rama, etc. do not require the least
outside help in any matter. In fact, no one could have the fitness
to be a preceptor to Them; yet, for the benefit on the world,
to enlighten the fallen humanity, they set ideals before the people.
Did not Sri Krishna go to the forest with an axe in His Hand,
cut firewood, make them into bundles and carry them on His Own
head for the service of the great Sandipani whom He accepted as
His preceptor? Did not Sri Rama and Sri Lakshmana spend sleepless
nights with bows and arrows in Their Hands, sometimes sitting
on piled heaps of rocks and sometimes resting on bare earth for
satisfying Their master? Are we to read those soul-stirring events
as mere stories that do not concern us? Do we not require to grasp
the meaning underlying such actions and translate the same in
our lives too?
THE ACT OF SUBMISSION
Saranagati
or the act of self-surrender to the Supreme Lord is an essential
requisite, that an aspirant in the path of religious pursuit can
never ignore. The Proud man, urged by his false ego, ignores the
fundamental principles of human life, viz., a virtuous life, full
of faith and love to his ever loving lord. But, providentially
a day will come, when he must feel the necessity of this fundamental
principle, realising the utter vanity of the worldly pleasures.
The unfortunate man, falling a victim to evil influences of the
sense-ridden ego, may revolt against his own Lord, the only benefactor
of humanity; he may conquer worlds, he may be the architect of
nations, he may build vast empires or he may do many other wonders
which no ordinary man can ever even imagine; yet he is utterly
helpless in crossing this unfathomable ocean of worldliness. At
every moment, he is being violently tossed by the roaring waves
of this ocean of never-ending sufferings. All his false hopes
are frustrated, his confidence in the efficacy of his own actions
betrays him finally. He sees all around him threatening temptations,
horrors and sweeping currents of cares, calamities, anxieties,
and worries. He feels his helplessness and sincerely longs to
come out of this terrible predicament. He gains more experiences
in this transitory world of fleeting pleasures; he becomes wiser
than ever before. He recollects wise saying and comes round to
the above fundamental principle. He surrenders himself to the
Supreme Lord. Did not Bhagavan Sri Krishna in unambiguous words,
emphasise the imperative necessity of surrender ?
sarva dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah(Gita 18/66)
"Discard
all human element in religion addressed to embodied Atman, such
as social duties, like Nitya, Naimittik and Kamya Karma; your
confidence in your physical strength, your mental eligibility,
your moral achievements, your social duties, reliance on your
elders, wealth, properties, etc., and surrender to Me. I am here
to shoulder all your responsibilities. I can save you from all
your sins consequent on your nonobservance of edicts addressed
to embodied souls. You need not worry even for a fraction of a
moment. None else can do this deed for you. I assure you, I am
the Supreme Lord; I am the only Saviour of humanity. Why do you
depend upon others and other courses? They cannot help you. They
too are in the same plight as you are. As such, how can they lend
their helping hands to you ? Why do you hope to cross an ocean
by catching hold a dog's tail? This is a tumultuous ocean of roaring
waves, infested by various ferocious animals who are waiting with
wide open jaws. They will swallow you within no time. Your efforts,
however well designed, and however equipped they may be, in your
light, can never lead you safely to the other shore. If you disobey
Me and enter into its rough waters, you will be caught in a short
while in its terrible eddies, surrounded by wild beasts that can
easily swallow even elephants. Hence, the safest course for you
is to come to Me. I am here with My boat. You need not have any
fear whatsoever. You are once and for all saved for eternity.
You do not repent for the failures in fulfilling the different
duties you had to perform. All those duties are intended only
to please Me finally. If I am favourably disposed to you, there
is nothing else that you should gain in the infinite number of
worlds. You can be sure that you have achieved everything. This
is the final attainment of all fortunate souls-My Love. Go on,
do not waste time, make haste and be free from all the worries
that you are subject to, from time immemorial."
"Should
the duties like meditation, etc. that I am performing, conform
to the duties enjoined according to the code for one's own Asram
of be exclusively by themselves ?The answer is this :- "Discarding
all codes of conduct, prescribed for the Varnas (classes), as
enjoined by the Varnasram Dharmas, take absolute shelter in Me
alone." The word 'Parityajya', should not be interpreted
as "discarding the worldly ties and attachments to become
a hermit "; because Arjun being a Kshatriya, is debarred
from being a Sanyasin. This should not also be taken to mean that
Bhagavan Sri Krishna, having Arjun in view intended to convey
His directive to the rest of the people. When it was proper for
Him to give advice to Arjun only, others could adjunctively be
included but not vice versa. The word 'Parityajya' should not
be taken to mean "discarding only the fruits of one's actions"
This is illustrated thus: - "O king! That person who, discarding
his duties enjoined by the Varnasram Dharma, takes sole refuge
in Sri Mukunda-the Fittest Person amongst all yielding protection,
is neither a slave nor a debtor to his ancestors, well-wishers,
other animate beings, the sages, or the other gods." "
When a mortal, who has cast aside all his wordly duties and dedicated
his self to Me, in his desire to seek Me, attains immortality,
then indeed he becomes fit to realise Me-the Self-Produced One."
"Man should continue to perform his worldly duties, so long
as he does not free himself, from the attachment thereof, nor
is able to develop an attachment to the hearing, etc., of My Narratives."That
person who, knowing the merits and demerits of My directives,
though given by Me, solely serves Me, leaving aside all the moral
and religious codes of his own Dharma, is the most virtuous of
the virtuous. "All these words of Sri Krishna convey the
same meaning, because of the prefix 'pari' meaning 'all-around',
"Hence, the words 'take refuge in Me alone', imperatively
means that you should not take recourse to Dharma, knowledge,
Yoga, worship of their gods, etc. " In the beginning, I told
you that you are entitled to devotion blended with religious rites,
thinking that you have no claim to the highest form of My Bhakti-Ananya
Bhakti (whole and sole devotion to Sri Krishna and no one else),
as the sole resort. Now out of My sheer unlimited kindness to
you, you have attained the right to My highest form of Bhakti-Ananya
Bhakti, which accidentally and inexplicably (yaadricchikayaa),
is obtainable only by the grace of My ardent devotees, who have
solely dedicated themselves to Me alone, the peculiarity of which
(Ananya Bhakti), is that I break My Own vows to fulfil those of
My Bhaktas as will be indicated to you by the breaking of My own
vow to fulfil Bhishmas's at the time of your battle with him.
By My commands, you should not entertain any fear of obstacles
that might befall you for the relinquishment of these daily routine
religious rites. These daily routine rites were directed to be
practised by Me alone, assuming the form of Vedas; but its discardment
also, is ordered by My Own Self, i.e. Sri Krishna Himself. Hence,
how can there be any possibility of a sin arising for not performing
these routine rites? On the contrary, if you still persist in
performing your daily routine religious rites, you would be committing
sins, for disobeying the direct commands given (in Person) by
My Own Self. Verily, he, who has totally dedicated himself to
any protector, becomes entirely dependent on the latter like a
beast, purchased for a price, doing what he is impelled to do,
standing where he is asked to stand, and eating whatever he is
provided with. These are all the principles of the codes of self-dedication.
It is said in Vayu Purana :- "(1) Full acceptance of all
that is favourable, (2) total rejection (abstinence) of everything
that is unfavourable, (3) a firm faith that he will be protected,
(4) the choice of the Lord, (5) consigning everything to His care,
and (6) giving up of meanness are the six ways of Saranagati.
The word 'Anukulyam' means, the conduct that is one of continued
advance agreeable to one's chosen God or Diety, befitting the
devotional code; 'Pralikulyam' is the exact opposite of that;
'Bhatritva' is the implicit faith that He alone is my Protector
and no one else,' ' Visvas' (faith) is that unflinching faith
that He will protect me even in the midst of adverse circumstances
as those of Draupadi, Gajendra, etc., 'Nikshepanam' is the utility
of everything belonging both to the mortal frame and the subtle
body only in the service of one's own Sri Krishna; 'Akarpanyam'
(or the giving up of meanness) is the non-display of one's meanness
elsewhere; these six qualities constitute Saranagati, or complete
self-surrender to the Supreme Creator. Therefore, from now onwards
I take absolute refuge in you. Hence, as befitting You, I must
do my duty allotted to me, whether good or bad (auspicious or
inauspicious). If you ask me to do only the routine religious
rites, there will be no anxiety; but because of Your Self-Willed
Nature, arising from Your Overlordship, if You compel me to practise
unrighteousness (Adharma), then what will be my fate ? The answer
to this (doubt) is given in the line 'Ahamtvam sarvapapebhyo mokshayishyami
ma suchah'. I shall liberate you from all, both ancient (all existing
accumulated sins of all past births), and future sins (those I
may cause you to perform according to you). The sense is that
I shall not be wanting in My ability to protect you like other
protectors. It is on your account alone, that I am teaching these
scriptural injunctions to the shale world. Grieve not. Do not
grieve either for your own interest (Benefit) or for the benefits
of another. May all people like you, by completely discarding
all their own codes of conduct and those of other Dharmas meditating,
performing Kirtan, etc., and taking absolute shelter in Me, live
happily, because I have, an oath, shouldered the full responsibility
of liberating them, from all their sins, of freeing them from
their worldly bondage, and the charge of their attaining Me. What
more ? "I have taken upon myself even to feed them. It is
already said, "I bear the responsibility of looking to the
welfare of those, who, being fully engrossed in Me alone, and
without seeking any other protector, worship Me wholeheartedly
and Zealously. " Do not grieve saying, "Alas ! I have
thrust so much burden on my own Lord." Meditation on the
Lord, Who is kind to His devotees, and faithful to His word, can
be easily (without any effort) accomplished. Is there anything
further and higher than this that yet remains to be told ?
dharman anyan parityajya mamekam bhaja bisvasan
yadrsi yadrsi sradha sidhirbhavti tadrsi
kurban nirantaram karma lokoyomanuvartate
tenaiv karmana dhyayan mam param bhakti mischati(Br.Sam.5/61)
It is said
in Srimad Bhagabat -
tasmat tvam uddhavotsarjya
codanam praticodanam
pravrttim ca nivrttam ca
srotavyam srutam eva ca
mam ekam eva saranam
atmanam sarva-dehinam
yahi sarvatma bhavena
maya sya hy akuto-bhayah(Bha.11/12/14-15)
"O
Uddhav ! For the reason already explained to you, take absolute
shelter in Me-Sri Krishna (pointing to Himself with His Own Finger)
alone-the Soul of all beings, with your heart and soul, discarding
everything that the Srutis and Smritis expect one to perform and
to reject, and giving up the attachment to and the discontinuance
of worldly affairs and clean forgetting everything that you have
so far heard, and giving up entirely any inclination to hear whatever
yet remains to be heard. Be fearless as I am your Protector."
Surrender
to Bhagavan is the safest path. All our Sastras repeatedly insist
on this course. Any observance devoid of the spirit of surrender
fails to invoke Divine Mercy. Surrender, pure and genuine moves
the Heart of the Supreme Lord. It melts Him and He flies to the
rescue of a surrendered devotee. How Many illustrations are there
in the lives of many great saints that establish this fact with
all emphasis ! The incidents of Gajendra, Draupadi, and the lives
of a host of devotees, ancient and modem are glorious examples
that prove this idea in facts and figures. Words cannot adequately
express the astounding effects of surrender.
ACTIVITIES FAVOURABLE TO DEVOTIONAL
PROGRESS
anukulyasya sankalpah
pratikulyasya varjanam
raksisyatiti visvaso
goptrtve varanam tatha
atma-niksepa-karpanye
sad-vidha saranagatih(Hari Bhakti Vilas 2/11/676)
[The six
divisions of surrender are acceptance of things favourable to
devotional service, the rejection of things unfavourable, the
conviction that Krishna will give protection, the acceptance of
the Lord as ones guardian or master. Full self-surrender and humility.]
The course
of Saranagati has got sixfold features as its special characteristics.
The scripture explains it thus: A strong resolve to accept those
activities that are congenial to the growth of Bhakti. An aspirant
who is sincerely longing for advancement in the devotional path
should practise with utmost care only such observances as are
favourable to his rapid progress. The extremely turbulent senses,
with all their evil propensities and madness, are to be engaged
in the service of the Lord. Each activity of the aspirant of devotion,
such as taking food, association, movements, etc., should be regulated
fully under this principle. Such activities are of six kinds.
utsahan niscayad dhairyat
tat-tat-karma-pravartanat
sanga-tyagat sato vrtteh
sadbhir bhatih prasidhyati(Upadesamrta-3)
[There are
six principles favourable to the execution of pure devotional
service: (1) being enthusiastic, (2) endeavouring with confidence,
(3) being patient, (4) acting according to regulative principles
[such as sravanam kirtanam visnoh smaranam - hearing, chanting
and remembering Krsna], (5) abandoning the association of nondevotees,
and (6) following in the footsteps of the previous acaryas. These
six principles undoubtedly assure the complete success of pure
devotional service.]
1. A genuine enthusiasm in observing the devotional activities
is one of the invariable virtues necessary to strengthen our devotion
towards Bhagavan. One who is indifferent to his real uplift and
hence reluctant to practise all that is conducive to the rise
of Bhakti, meets with hordes of tremendous difficulties in his
path. Enthusiasm in the observance of prescribed religious practices,
is a very congenial factor in building up Bhakti towards the Lord.
In the absence of genuine enthusiasm, lethargy, indifference,
desperation and such other despicable qualities dominate over
us. Laziness is the worst enemy to religious progress. If an aspirant
allows this evil the slightest scope, it will take undue advantage
of him and ruin him totally. Reluctance and lack of endeavour
in observing devotional practices, make us victims, to this evil
agent. 'Oak is not felled with one blow', is a very wise proverb.
Lack of confidence in himself, and consequently, his efforts create
desperation in him. An aspirant in the path of devotion should
never fail a victim to this discouraging factor.
He must rise above this.
nirvinnanam jnana-yoga
nyasinam iha karmasu
tesv anir vinna-cittanam
karma-yogas tu kaminam
yadrcchya mat-kathadau
jata-sradhas tu yah puman
na nirvinno nati-sakto
bhakti-yoga sya sidhi-dah(Bhag. 11/20/7-8)
"Persons
who are given to various desires are asked to follow the path
of Karma by Bhagavan Sri Krishna. Those who have a spirit of renunciation
in the daily, and occasional activities prescribed by the Sastras,
should necessarily follow the path of knowledge. Due to some unknown
divine virtues, in the past, those persons, who have ingrained
in them a strong faith in the Glories and Deeds of Bhagavan, should
invariably follow the path of devotion or Bhakti." They too
may be indifferent to the observance of the daily and occasional
duties, but they adopt those principles that are favourable to
the growth of devotion. Those who are eligible for the path of
Bhakti, are not extremely attached to the fruits of their actions.
Without the physical body, the practice of devotional activities
in the mortal plane, is an impossibility. As such, however unwelcome
they may be, a certain amount of activity is unavoidable in the
material world. Sincere aspirants after devotion should work for
their livelihood, though with reluctance, and worship the Supreme
Lord Sri Krishna with intense Bhakti to Him. They are extremely
unattached to the various types of worldly actions, and with passsage
of time, become more devoted to the devotional practices of the
Lord. The Merciful Lord, manifesting Himself in their hearts,
destroys all their evil propensities. By the continuous remembrance
of the Lord. their hearts become purified. They are freed for
ever from the evil consequences of bondage. Their doubts too are
removed. They become eligible to realise the Supreme Lord. Other
efforts are not successful in bringing their results, if the votaries
of those methods lack in the quality of dependence on the Supreme
Lord. Their inability to destroy the terrible consequences of
Karma must not dissuade them from their efforts. Hence, from the
very beginning of an aspirant's devotional activities, keen enthusiasm
should be preserved even at the cost of all comforts, and this
is the very life of firm faith, a prerequisite for obtaining Bhakti.
2.Those treading the path of devotion must have settled convictions
regarding the path they are pursuing and the final attainment.
Till we are confident of the method and the results it would offer,
we are under the influence of doubts. If an aspirant falls a prey
to doubts, he is lost.
ajnas casraddadhanas ca
samsayatma vinasyati
nayam loko sti na paro
na sukham samsayatmanah(Gita 4/40)
"He
who is ignorant of the true knowledge of relationship and lacks
badly in faith for the performance of Nishkam Karma, is overcome
by the feeling of hesitation, and meets with destruction. To a
sceptic, there is no shining future. He never succeeds in attaining
happiness either in this world or in the next."
Hence,
strong belief in the statement of the scriptures, without the
least possible doubt in it, is indispensably necessary for the
growth of devotion.
3. Patience is another essential and favourable quality that
is needed for every aspirant after devotion. 'Patience and perseverance
will overcome mountains'. We are severely disappointed and non-plussed
due to want of patience. Those who lack this quality are undone;
they do not prosper in any line. By the influence of patience,
an aspirant for devotion gains perfect control over himself, and
finally the entire world bows to him.
vaco vegam manasah krodha-vegam
jihva-vegam udaropastha-vegam
etan vegan yo visheta dhirah
sarvam apimam prthivim sa sisyat(Upadesamrta-1)
Souls under
the thraldom of Maya are the slaves of sixfold passions. Those
who can effectively succeed in conquering all these six passions
can master the whole world. These impulses are (1) an uncontrollable
tendency for idle gossip, (2) various undesirable speculations
of the wavering mind, (3) proneness to uncontrollable anger, (4)
unusual desire for satisfying the tongue with delicious varieties
of food, (5) longing for excessive eating, and (6) sexual appetite.
These six impulses are highly detrimental to the development of
devotion. Hence, with utmost patience, they are to be abandoned
in the daily life of one aspiring after Bhakti. As long as the
human body continues to exist till death, a sincere aspirant should
make all earnest efforts to check the inimical incitements by
engaging them in the service of the Lord.
All aspirants
in the various religious paths are after some gains. Those who
are observing the fruitive activities, long for the attainment
of paradise and its varieties of pleasures unavailable in the
same measure in this world.
People
who are following the path of knowledge, do so tempted by a strong
desire for eternal liberation for themselves. Similarly, those
who are pursuing the path of Bhakti or devotion, constantly covet
to render full satisfaction to the senses of the Lord. Delay in
the achievement of one's goal, often causes ground for utter despair
resulting finally in a downfall from his cherished goal. In order
to avoid this evil consequence, an aspirant in devotional path,
must be wholly wedded to this quality of patience. The Supreme
Lord is an Ocean of Mercy. Either this day or some other day in
this very life, if not, certainly in some other birth, He will
shower His Mercy upon him. He never forsakes him who solely depends
upon Him. "I will cling to His Lotus Feet with all hopes
and never give Him up under any severe test." Such a firm
determination helps the aspirant to achieve a glorious success.
'Patience is the best remedy for grief'. It is the plaster for
all sores. Therefore, in all sincerity one must cultivate this
virtue of 'Patience' in him.
4. In observing the prescribed devotional acts the Sastras lay
down a series of activities for awakening and promoting devotional
feelings in us. These activities must occupy the highest place
in our daily performances. The sixty-four principles *
on Sadhan Bhakti are all favourable activities that help us in
our goal.
Sri Krishna
advises Uddhav in the eleventh canto of Srimad Bhagavata thus
-
sraddhamrta-kathayam me
sasvan mad-anukirtanam
parinistha ca pujayam
stutibhih stavanm mama
adarah paricaryayam
sarvangair abhivandanam
mad-bhakta-pujabhyadhika
sarva-bhutesu man-matih
mad-arthesu anga cesta ca
vacasa mad-guneranam
mayy arpanam ca manasah
sarva-kama-vivarjanam
mad-arthe 'rtha-parityago
bhogasya ca sukhasya ca
istam dattam hutam japtam
mad-artham yad vratam tapah
evam dharmair manusyanam
uddhavatma-nivedinam
mayi sanjayate bhaktih
ko 'nyo 'rtho 'syavasyate(Bha. 11/12/20-24)
"Faith
in listening to My Nectarine Narratives, constantly repeating
them, great attachment in performing My worship, singing hymns
in My praise with a devotional fervour, natural regard for rendering
service to Me, prostrated obeisances with all the Indriyas, special
liking for the service of My devotees, feeling My presence in
each and every created being, engaging fully one's Indriyas in
My service, singing My Glories, dedicating one's heart to me,
renunciation of all desires, sacrificing one's wealth, comforts,
and pleasures for My service, consecration of all things that
are worth desiring, performances of religious sacrifices, muttering
of Mantras, observance of religious vows, and practice of austerities
for My pleasure. O Uddhav ! By observing these, loving devotion
to Me, is kindled in the hearts of those souls who have surrendered
themselves unconditionally to Me."
5. All evil associations must be strictly eschewed. 'Man is known
by the company he keeps'. Association exerts a tremendous influence
on the building up of one's character, both in material and spiritual
fields. Association is twofold- (1) Company of others, and (2)
having attachment to other objects or persons. The first one is
again of a twofold nature, (a) keeping company with non-devotees
and persons addicted to women, and (b) having association with
women. The second, too, is twofold, (a) attachment to bad instincts,
and (b) attachment to wealth, properties, house, ornaments, relations,
etc. All these associations, either in the form of company or
in the nature of attachments, are detrimental towards devotional
progress. Sri Krishna explains their evil consequences in Gita
thus:-
dhyayato visayan pumsah
sangas tesupajyatesupajayata
sangat sanjayate kamah
kamat krodho bhijayate
krodhad bhavati sammohah
sammohat smrti-vibramah
smrti bhramsad buddhi-naso
budhi-nasat pranasyati(Gita 2/62-63)
"Association
with the objects of the world awakens passions in man; passions
when obstructed give birth to anger; anger leads to delusion;
delusion is followed by loss of memory; when a man is deprived
of sound memory, he loses his intelligence which consequently
brings total destruction to him."
Fallen
souls are weaklings in all respects. If they are left at the mercy
of their material senses; their destruction is inevitable. 'Birds
of the same feather flock together'. Material senses will slowly
drag the man to similar sense-objects. Their association, gradually
gives birth to attachment with those objects. The more he gets
attached to these objects, the less he becomes interested in his
spiritual goal. Thus in course of a short span of time, his condition
gets deplorable and at the end he meets with a lamentable downfall.
Householder devotees, who practise devotion, while leading a household
life according to the injunctions of the Sastras, must associate
with their wedded wives, in accordance with the rules and regulations
laid-out in the scriptures. Both the husband and wife with the
assistance of the other members of the family, such as daughters,
sons, brothers, sisters, etc., must make sincere efforts to engage
themselves fully in the service of the Lord. In such a family
life, there would not be any fear of evil association or formation
of worldly attachments. For householders or renounced persons,
association with undesirable people, is unwholesome and objectionable.
Attachment or addiction to one's previous evil instincts is to
be totally abandoned. By its association with us for the last
so many births, it becomes, more or less our inherent nature.
It does considerable harm to our eternal welfare.
Attachment
to material objects and persons, such as wealth, properties, houses,
lands, ornaments, clothings, children, wives, brothers, sisters,
their persons, etc., is like a highwayman who robs us of our spiritual
wealth gathered while on the royal path to devotion. Addiction
to intoxicants and stimulants too come under the same category.
Eating objectionable foods like flesh, fish, egg, etc., are also
not favourable to our goal. Humanity is saved from all these evils
by the marvellous efficacy of 'Sadhu Sanga' or association with
Bhaktas.
6. Following the course practised by the devotees is the welIknown
effective and favourable way that helps the striver in his efforts
for developing Bhakti. Sadhus, whose mode of conduct we are expected
to follow for our spiritual benefit, are of two kinds. (1) Householder
devotees who lead an exemplary life while living in the family
fold, and (2) those who give up all their family connections and
exclusively devote themselves to the service of Godhead. Because
of the difference in the station of life and responsibilities,
certain traits of the two classes of devotees show slight variation.
Yet, there are common principles as well. Scriptures describe
a series of rules for regulating our conduct. The main object
of all these rules and regulations laid-out in the Sastras, is
to bring us back to a perfect life of faith in and love for Godhead
from an uncivilised, and irreligious barbaric living. Those who
lead a householders life, are expected to earn their livelihood
and maintain their families by virtuous means, engaging themselves
in the service of Bhagavan, Bhaktas and the chanting of the Holy
Name. Entertaining guests is an important duty that every householder
should unfailingly and ungrudgingly practise. They must be frank
in their behaviour and sympathetic in their attitude. They should
never be given to foul ways of earning their livelihood and barbarous
living. They should be kind even to subhuman beings. Avoiding
all pseudo-types of asceticism, they must lead the life of a genuine
devotee. Pseudo-asceticism consists in abandoning all objects
of the world intended for the service of the Lord, with a feeling
of contempt, imposing material attributes on them. Whereas, genuine
asceticism is that which utilises, every objects of the world
in the service of the Lord, without having the least attachment
to any of them. A follower of genuine asceticism leads a well
regulated life, earns by virtuous ways means for meeting his legitimate
necessities. He is neither for excessive enjoyment nor for renunciation.
He is the upholder of the idea of proper utility of all objects.
He never runs mad after selfish and unnatural wants. Though in
the midst of family surroundings, he is a true devotee in spirit
engaged in the service of the Lord.
That striver
who has given up all his family connections for exclusively engaging
himself in the service of the Lord, i.e. Sanyasin must lead a
very simple life. Constantly chanting the Holy Name forms an important
item of his daily duty. Avoiding all worldly gossips at all times,
delicious varieties of food, and showy dress he must, in all humility,
utter the Holy Name. He should maintain his body and meet its
bare necessities by alms from those who are faithful to Godhead
and Sastras. Discarding all sense of pride and wandering from
place to place undergoing all suffering in this ocean of worldliness
he must render the maximum help to other souls, who are averse
to Godhead.
UNFAVOURABLE ACTS THAT ARREST
DEVOTIONAL PROGRESS
All should
discard harmful activities that stand in the way of attaining
Bhakti. Souls imprisoned in the physical and subtle bodies and
guided by selfish desires are wandering in this world from time
immemorial. They take births in different species according to
their actions. They gather a variety of experiences in this world,
both good and bad. If these experiences make them wise and persuade
them to give up their leanings for enjoyment or freedom in any
form-well-they have succeeded in their life's mission. The purpose
of their human birth is fulfilled. If not, they are to rotate
along with the world of worldliness ceaselessly. These latter
displease the Lord and hence His love is not had. Without the
least hesitation, we must refrain from these acts that are detrimental
to the progress of devotion. Such undesirable agents are grouped
under six heads.
atyaharah prayasas ca
prajalpo niyamagrahah
jana-sangas ca laulyam ca
sadbhir bhaktir vinasyati(Upadesamrta-2)
[One's
devotional service is spoiled when he becomes too entangled in
the following six activities : (1) eating more than necessary
or collecting more funds than required; (2) overendeavouring for
mundane things that are very difficult to obtain; (3) talking
unnecessarily about mundane subject matters; (4) practicing the
scriptural rules and regulations only for the sake of following
them and not for the sake of spiritual advancement or rejecting
the rules and regulations of advancement, or rejecting the rules
and regulations of the scriptures and working independently or
whimsically, (5) associating with worldly-minded persons who are
not interested in Krsna consciousness; and (6) being greedy for
mundane achievements.]
1. A tendency to hoard anything more than the legitimate necessity
is an impediment that we must all sincerely avoid in our daily
activity. The enjoyment of the world through the sense-organs,
i.e. eyes, ears, nose, tongue, and the skin, plays an important
role in which every fettered soul is hopelessly engrossed in this
world. Without a certain amount of indulgence in the workings
of the senses, it is impossible for human beings to survive here.
Devoid of these activities human life something that cannot exist.
As soon as we give up all activities of the senses, we cease to
exist. Activities are the inherent nature of man. Man cannot continue
in this world without performing actions. Actionless life is nothing
but death itself When these actions are done with selfish purposes,
independent of any devotion to Bhagavan, they are the cause of
our bondage and the repeated cycle of births and deaths. Those
very actions when done with a motive of pleasing the Lord, save
us from the cyclic effects of this world. As such, all our daily
activities are to be regulated in a favourably co-ordinated way,
so that we may attain the Lord while performing them properly.
2. Over-zealousness in trifling acquirements is a weakness of
many aspirants to devotion, who fall a prey to this false zeal.
They put in innumerable tireless efforts in gathering knowledge,
fame, etc. Unalloyed devotion to the Supreme Lord is the wealth
of all wealths. Unconditional surrender and loyality in words,
deeds, and thoughts to Bhagavan form an important characteristic
of Bhakti. These are ingrained in the inherent nature of unalloyed
souls, as such, Bhakti is the natural function of all Jivas. No
doubt, in our conditioned state, a certain amount of practice
is unavoidable in awakening these dormant sterling qualities.
All efforts other than those needed for awakening Bhakti, are
impediments to the realisation of our highest goal. These efforts
are commonly made in gaining more knowledge and benefits in fruitive
activities. The zeal for gathering knowledge makes one go mad
after the realisation of the Attributeless Brahman and finally
getting absorbed in it.
jnane prayasam udapasya namanta eva
jivanti san-mukharitam bhavadiya-vartam
sthane sthitah sruti-gatam tanu-van-manobhir
ye prayaso 'jita jito 'py asi tais tri-lokyam(Bha.
10/14/3)
"The
Supreme Lord Sri Krishna though unconquerable in all the three
worlds, is won over by those who discard all their vainglorious
attempts to realise the Divine Nature, Attributes, etc., of the
Lord, through empiric knowledge, submit to his Feet and survive
by hearing the glorious Narratives of Lord, spontaneously coming
out from the mouths of great saints living in places sanctified
by them, receiving and revering the same with body, mind, and
words."
3. Idle gossip is another uncongenial factor that stands in the
way of persons who are desirious of realising Bhakti. This is
sure to bring disappointment in the long run. This ugly habit,
if not nipped in time, brings in its trail so many difficulties.
Unfortunately, as the Kali progresses, this habit has become a
serious disease amongst the people, which starting as a sporadic
one, slowly grows into endemic, then develops into an epidemic,
embracing a whole region, and finally becomes pandemic, spreading
throughout the world. Unnecessary indulgence in gossiping, fruitless
verbal jugglery, speaking ill of others, indulging in quarrels,
scrutinising the conducts and deeds of others, speaking falsehood,
disparaging holy persons, discussing worldly topics with excessive
zeal, etc., are all actions of the same category. These evil habits
must be totally eschewed.
4. Undue addiction to the observance of the rules of the Sastras
or its total neglect must be avoided . The entire teachings of
the scriptures come under two heads. (1) Commandments, (Positive
assertions) and (2) Prohibitions (negative assertions). The Sastras
try to regulate our lives by all these methods, directly and indirectly,
and inspire genuine devotion in us.
The highest
stage of spiritual realisation is attained after a series of graduated
stages. In each of these stages, it is imperatively necessary
for the aspirant to practise certain observance pertaining to
that particular station in life. The strict performance of these
prescribed duties, makes him eligible for the next immediate stage.
Failure in these observances, brings him a downfall from the spiritual
path. Addiction to the duties of a stage which is already passed
by the aspirant also stops his progress. Hence each Sadhak should
perform the duties alloted to the particular phase of his development
with sincerity and never be indifferent to it.
5. Evil company or association with persons who have not an iota
of Bhakti in them is another serious obstacle that brings ruin
to an aspirant of devotion. Mere conversation or sitting side
by side are not acts of association. Any transaction or dealing
with such persons in a spirit of too much cordiality and interest
result in the form of association.
The Sastras
though they forbid us to associate with evil persons, in any way,
never encourage us to speak ill of any one including these evil
person, at any time. By speaking ill of others we degrade ourselves.
The Sastras recommend even imprisonment in a room surrounded by
flames as better than living with evil persons.
6. Fickle-mindedness and greed cause the downfall of the aspirant
and deter him from the pursuit of his goal. This way wardness
is effected in two ways by the unsteady position of the heart,
and that of intelligence. The affinity of the mind towards sense
objects, creates in the heart both attachment, and hatred. These
changes in the mind and heart disturb the tranquility of an aspirant.
Just as, a strong wind tosses a boat in the sea, even so, these
disturbances of the mind distract the aspirant from his practices.
FIRM CONFIDENCE IN THE LORD
A firm
confidence that the Supreme Lord will protect us in all circumstances
is needed. In fact, who is saving us from all the dangers and
calamities that are hovering around us every moment ? In time
of a severe trial, all of our acquisitions or the nearest of relations
fail. There is no power anywhere in this universe that would do
any harm to a person whose Protector is the Supreme Lord. On the
contrary, the entire population and resources of the whole universe,
cannot save him, if he is disowned by the Lord. This firmness
in his belief makes him steady ever the more. This spirit of confidence
saves him from the unsteady nature of the mind. It laughs in time
of dangers. It strengthens his weak enthusiasm. It enables him
to overcome his enemies within. It makes the life of a striver
light and easy, and his journey remarkably smooth and pleasant.
visvasya yah sthiti-layodbhava-hetur adyo
yogesvarair api duratyaya-yogamayah
ksemam vidhasyati sa no bhagavams tryadhisas
tatrasmadiya-vimrsena kiyan iharthah(Bha. 3/16/37)
"The
very Lord Sri Hari Who is solely responsible for the creation,
sustenance and dissolution of this world and Who is the Origin
of all, Whose Yoga Maya cannot he conceived even by the great
masters of Yoga and Who is Lord of all triple qualities, the same
Lord of Pure Existence will come to our rescue. Why should we
unnecessarily worry over the same?"
CHOOSING THE LORD AS PROTECTOR
Those who
are averse to the Lord, depend on their material resources as
the sole support of their life. They have their hopes well established
in their bank deposits, insurance premiums, debentures, gold,
silver, properties, animals, provident fund, pension, etc. How
long can they rely on these perishables ? It is definitely sure
that these would show their real nature one day. They have never
saved a single person, so far, from the various worries he is
subject to. In future also they will be incapable of doing what
they cannot do at present. They are dead matter; how can they
help human souls ? Surrender to Bhagavan must be complete in words,
deeds, and thoughts. A surrendered person feels extremely delighted
by the effects of such an act. By words he expresses it to the
Lord, by the mind he feels what he speaks and with the body, he
takes shelter in holy places sanctified by the various pastimes
of the Lord. Success in our efforts in the devotional path, depends
on this act of self-surrender. Variation in the results of spiritual
practices is mainly due to the difference in the degree of surrender.
Those who have fulfilled all the six qualifications of Saranagati,
perfectly in their lives, get immediate response from the Lord.
Failure in achieving our goal even after making various efforts,
is due to the absence of absolute Saranagati, without any reservations.
This indeed, is the very life of Saranagati. It is the one vital
force that makes all other qualities of Saranagati fully energetic.
If we have real confidence in Him as our Saviour, the rest of
the duties automatically accompany. If this substantial principle
is absent, the remaining functions are lifeless. This is like
the main trunk of a tree to which the other five principles are
depending branches. This noble idea is exemplified in the following
Slokas:-
he gopalak he krpajalanidhe he sindhukanyapate
he kansantaka he gajendrakarunaparina he madhaba
he ramanuja he jagattrayaguro he pundarikaksya ! mam
he gopijananath ! palaya param janami na tvam vina(Sri
Mukundamala Stotra-44)
"O
Protector of cows ! O Ocean of Mercy ! O Lord of Lakshmi ! O Destroyer
of Kansa ! O Embodiment of compassion with regard to Gajendra
! O Madhav ! O younger brother of Balaram ! O Preceptor of the
three worlds ! O Lotus-eyed ! O Lord of the Gopies ! Protect me,
I know nobody besides Thee."
pita tvam mata tvam daitatanayastvam priyasuhrt
tvameba tvam mitram gururapi gatiscasi gajatam
tvadiyastad bhrtyastaba parijanastadgatiraham
prapatrascaibam sa tvahamapi tabaivasmi hi vabah(Stotraratna-57)
"O
Supreme Lord ! For the innumerable Jivas living in the infinite
number of worlds Thou art alone the Father; Thou art alone the
Mother; Thou art alone the Beloved Son; Thou art alone the real
Friend; Thou art alone the real Benefactor; Thou art along the
preceptor; and thou are the Sole Refuge for all. I too belong
to Thee, I am Thy servant, and Thou art my Goal. I offer myself
at Thy feet. It is evidently certain that I too am to be protected
by Thee alone."
SELF-DEDICATION TO THE LORD
All the
activities of a self-surrendered soul are guided by the Lord Himself.
Service of the Lord is his motto. A surrendered Sadhak feels that
he is neither the regulator, guide, nor the dictator of his own
life and activities. He loyally attributes these functions to
the Supreme Lord. He is thoroughly confident that the Lord is
the Guiding Agent behind each and every action of his. He becomes
wholly subservient to the wishes of Bhagavan. His individual ego
is completely surrendered at the Feet of the Lord. He has firm
belief in all the wonderful powers of the Almighty Lord. Being
independent of the Lord is the cause of the Jivas being immersed
in sins. Submission to Him is the only remedy for it.
ahankara nivrttanam kesavau na hi duragah
ahankara yutanam hi madhye parvata rasaya(Brahma
Baibarta Purana)
"Lord
Kesav is never far from those who are totally free from mundane
vanities. But He is separated from those under the tutelage of
irrepressible arrogance by a multitude of mountains."
When Vibhishana
from the opposite camp came to take shelter at the Feet of Sri
Ramachandra, Sugriv informed Him, that the former should not be
welcomed, to which Sri Ramchandra replied as under:-
sakrdeva prapanno yas tavasmi iti ca yacate
abhayam sarbatha tasmai dadamy etad vratam mama(Ramayana,
lankakanda 27/33)
"If
anyone (let him be even My enemy) having approached Me, says even
once, "O Lord ! I am Thine", I always give him assurance
of eternal protection, because this is My avowed practice (creed),
which even I cannot transgress."
PRAYERS WITH REPENTANCE
One practising
surrender, while observing this last stage is thoroughly convinced
of all his inabilities and shortcomings. Recollections of the
past deeds roll in his heart like waves on an ocean. He sees before
him a picture of a series of his unworthy acts. He sincerely repents
for all his past sinful deeds and evil propensities. He prays
from the bottom of his heart. He weeps continuously before the
Lord. This qualification of surrender is thus explained by a great
saint in one of his devotional songs.
"My
life is ever given to the commitment of sins. There is not even
an iota of piety in it. There is no estimate of my misdeeds towards
others. I have wounded their feelings oftentimes. I was an object
of regular worry to others and have given them considerable pains.
I was never afraid of committing the worst of sins for my own
comforts. I was ever unkind and selfish in my attitude. It was
a regular torture to me to see others in happy circumstances.
I freely spoke lies and it was a pleasure to me to see others
in sufferings. My heart was a repository of all evil desires.
I was always given to anger and pride. Infatuated by worldliness,
I was full of all the various vanities. Malice and pride were
my ornaments which I frequently wore. Being a prey to sleep and
laziness, I was devoid of any virtuous deeds, but over-zealous
in evil deeds. All my actions were for winning fame in the world;
full of duplicity and actuated by greed, I was a slave to lustful
passions. I am a sinner who is abandoned by all virtuous souls
and a worst criminal, terribly disposed to committing crimes constantly.
There is not even a single virtuous deed to my credit and I am
miserably disposed to evil activities. As such I fell a deplorable
prey to multifarious sufferings. Now, old age has overcome me.
I find not any help coming forth from any quarter. My pride is
humbled, all my hopes are shattered. I am utterly helpless. O
my Beloved Lord ! I submit all my grievances at Your Lotus Feet."
amar jivan sada pape rata nahika punyer lesha(Saranagati-5)
SUBMISSION AND TOTAL SELF-SURRENDER
Submission
differs from total self-surrender slightly, though usually taken
to be in the same category. Saranagati leads us to the realisation
of liberation and finally Divine Love. The various secrets and
specialities in the vast field of Divine Love, such as Sneh, Mana,
Pranaya, Raga, Anurag, Bhav, Mahabhav, Dasya, Sakhya, Vatsalya
and Madhurya are realised only by Atma Nivedan. Saranagati has
no access to these specific realisation lying deep down the lowest
depths of the Ocean of Divine Love.
Atma Nivedan
is complete surrender of one's body, mind, words, deeds, thoughts,
Atma, and all other things that he feels or claims as his own
with the knowledge of relationship and guided by predominant feeling
of rendering whole-hearted service to the Lord. Atma Nivedan has
twofold characteristic, i.e. (1) Complete indifference to making
any effort for one's own neccessities of life, and (2) absolute
dependence upon the Lord.
Saranagati
is a mental attitude whereas, 'Atma Nivedan' is complete surrender
of even the soul at the Feet of the Lord. It is not attained by
the study of the Sastras or discussing philosophical problems
frequently. It is effected only by the Grace of the Lord's internal
potency or Svarup Sakti. To impress upon a huge audience the indispensable
necessity of surrender, quoting innumerable striking examples
from different Sastras is an easy achievement. To dilate on its
marvellous benefits too is possible; but to feel its necessity
in the heart of hearts, and to live up to it, constitute the most
difficult problem that faces every man. Unless a man gains sufficient
experience in course of his worldly sojourn, and is thoroughly
convinced of his utter helplessness and the futility of his dependence
on earthly objects, his pitiable condition continues to remain
so for ever. As such, an inborn conviction that no other person
except the Supreme Lord, is capable of saving him from the endless
sufferings, he is at every moment subject to, is a favourable
disposition in attaining this virtue.
Automatically,
he gives up all other types of worship which lie was hitherto
pursuing and takes complete shelter in the Supreme Lord alone.
kirata-hunandhra-pulinda-pulkasa
a bhira-sumbha yavanah khasadayah
ye 'nye ca papa yad-apasrayasrayah
sudhyanti tasmai prabhavisnave namah(Bha. 2/4/18)
"The
Kiratas, the Hunas, the Andhras, the Pulindas, the Pukkasas, the
Abhiras, the Kankas, the Yavans, the Khasas, and such others born
of sinful races, and others who by nature are given to the committment
of sins, are all delivered of their previous sins by taking shelter
at the feet of those who depend upon the Lord. We offer our prostrated
obeisances at the Feet of such an All-Powerful Lord!"
aho baki yam stana-kala-kutam
jighamsayapayayad apy asadhvi
lebhe gatim dhatry-ucitam tato 'nyam
kam va dayalum saranam vrajema(Bha.3/2/23)
"O
what a wonder ! Even the wicked Putana, sister of the demon Baka,
who, prompted by a desire to kill Sri Krishna, suckled Him with
the most deadly poisonous breast-milk and got in return from Him
attainment of the position of a foster-mother. Hence, is there
any one else more merciful than Sri Krishna to Whom we can offer
ourselves for protection."
sarira manasa divya
vaiyase ye ca manusah
bhautikas ca katham klesa
badhante hari-samsrayam(Bha.3/22/37)
"How
could physical, mental, and other troubles arising from a divine
source or human medium or even from that of other inimical beings
afflict one who has taken refuge in Sri Hari."
kim durapadanam tesam
pumsam uddama-cetasam
yair asritas tirtha-padas
carano vyasanatyayah(Bha.3/23/42)
"For
those self-controlled men, ever addicted to Truth and who unconditionally
surrender themselves at the Feet of Bhagavan Sri Hari, Which destroy
all the worldly sorrows, there is nothing that yet remains to
be attained in this world."
samasrita ye pada-pallava-plavam
mahat-padam punya-yaso murareh
bhavambudhir vatsa-padam param padam
padam padam yad vipadam na tesam(Bha.10/14/58)
"To
those who have taken resort to the Boat of Sri Krishna's tender
Lotus Feet, of ever-sanctifying excellences which even great gods
and saints from time immemorial have adopted as their Sole Support,
the Vast sea of worldly existence appears as insignificant as
a calfs footmark of water. They cross this with the least difficulty.
To them the attainment of their Final Goal Vaikunth, is always
free from any obstacles."
na naka-prstham na ca paramesthyam
na sarva-bhaumam na rasadhipatyam
na yoga-siddhir apunar-bhavam va
samanjasa tva virahayya kankse(Bha.10/16/37)
"O
Lord ! Those who have taken shelter under the Dust of Your Lotus
Feet, never covet from You any reward, such as kingdom of heaven,
sovereignity over the earth, the high position of Brahma, rulership
of the uppermost heavens, attainment of suppernatural Yogic powers,
or even Moksa itself which puts an end to the repeated cycle of
births and deaths."
kah panditas tvad aparam saranam samiyad
bhakta-priyad rta-girah suhrdah krta-jnat
sarvan dadati suhrdo bhajato 'bhikaman
atmanam apy upacayapacayau na yasya(Bha.10/48/26)
"O
Lord ! Truly You are the Beloved of devotees, ever truthful friendly,
and extremely grateful for the services rendered. Which wise man,
ignoring You (Sri Krishna) would take protection under any other
god or goddess ? If any one at any time has rendered any insignificant
service to You, You in exchange of such services grant all his
desires. Even with that You are not satisfied, You give away even
Yourself Who are eternally free from growth and decay."
* 1. Accepting shelter at the feet of the spiritual
preceptor, 2. Receiving initiation and enlightenment on spiritual
truths from the Guru, 3. Serving the spiritual master faithfully,
4. Following the examples laid out by saints, 5. Enquiry into
the details of true religion, 6. Renunciation of enjoyment of
material luxuries for the sake of Sri Krishna, 7. Dwelling in
sacred places of pilgrimage or shrines like Dvaraka, etc. or on
the banks of the Ganges, Yamuna, etc., 8. Accepting means, etc.
just enough to meet one's bare necessities of life, 9. Observing
fasts on every Ekadasi day. 10. Showing respect to the sacred
trees like Dhatri, Pipul, Tulasi, and to cows, Brahmins and Vaishnavas,
11. Avoiding the company of those who are averse to Godhead, 12.-14.
Refraining from enlisting unfit disciples, the study of various
books, and the arts of unnecessary controversy on the meanings
of Sastras, 15.Giving up of meanness in one's day to day dealings,
16.Remaining undisturbed on account of sorrows, etc., 17. non-disparagement
of other gods, 18. Never wound the heart of other beings, human
or subhuman, by words, deeds, or thoughts, 19. Giving up all types
of offences against the service of the Lord and His Name, 20.
Intolerant in listening blasphemies on Bhagavan, His Bhaktas,
etc., 21. Wearing the external signs of a Vaishnav such as Tulasi
beads, beads made of lotus seeds, etc., putting perpendicular
signs, specially prescribed, on the forehead and other parts of
the body imposed by the Sastras, etc., 22. Writing the Names of
the Lord on the body by 'Gopi-Chandan' or sandal paste, 23. Accepting
and wearing the previous day's offering to the Lord, such as garlands,
scents, clothings, etc. 24. Dancing before the Lord with devotion,
25. Prostrated obeisances, 26. Respecting the Lord and His devotees
by welcoming them by getting up from one's scat, the moment he
happens to see them coming in palanquins, chariot, or on any other
such vehicles or arrangements, 27. To accompany the Lord or His
Bhaktas on such occasions as mentioned in the previous one on
either sides, in front, or rear according to the situation, and
as necessity of service arises on the spot, 28. Visiting temples
of the Lord and other holy places of pilgrimages, 29. Circumanbulation
of holy places, 30. Ritualistic worship, 31. Servitude, 32. Singing
devotional songs, 33. Loud recital of Lord's Name, Form, Qualities
and Activities, 34. Muttering of Mantras or Names 35. Accepting
one's insignificant and helpless position before the Lord by different
types of supplications, 36. Uttering various hymns on the Lord,
37. Honouring the sacred offering like Mahaprasada, Tulasi, etc,
38. Taking the holy Feetwash, 39. Smelling the consecrated incense,
40. Touching the Holy Image, 41. Beholding the Holy Image, 42.
Witnessing the waving of lights and other rituals, 43. Listening
the excellences, 44. Solely depending upon His Mercy, 45. Remembrance,
46. Meditation, 47. Accepting the servitude of the Lord, 48. Friendship,
49. Complete self-surrender, 50. Offering the best of articles
liked by one, 51. To please the Lord is the be-all and end-all
of all the activities, 52. Submissive attitude in every activity,
in words, deeds and thoughts, 53 -56. Service of Bhaktas, Tulasi,
Srimad Bhagavata and Mathura, Vrindavan, etc., 57. Celebrations
on important occasions like the appearance and disappearance of
great Bhaktas, Acharyas, Advent Days of the Avataras in the company
of Bhaktas, 58. Observance of Kartikavrata, Damodaravrata or Urjavrata
in accordance with the rules of Sastras, 59. Celebrating 'Janmashtami'
the Advent Day of Sri Krishna, 60. Special liking for the worship
of the Lord, 61. Listening to and relishing the reading and exposition
of Srimad Bhagavata in the company of Bhaktas, of a higher order,
62. Association of Bhaktas, 63. The loud chanting of the Lord's
Name, 64. Residing at the holy places.
