Tattva-viveka
NoD--Assignment 3
Babhru Das - September 13, 2005 6:25 pm
I just realized that the classroom has been quiet because we've done what we can with Assignment 2. I apologize for the lag; I've been a little distracted lately. In any event, here's Assignment 3:
Exploring the Ocean of The Nectar of Devotion
Assignment 3
Read Chapter 1 to Nectar of Devotion, “Characteristics of Pure Devotional Service.” Again, as you do so, make whatever notes seem useful to you. Write down any questions that may arise or that you think may open productive discussion, as well as any relevant thoughts or realizations your reading yields.
The focus of this first chapter is the six general characteristics of devotional service discussed by Srila Rupa Gosvami in the First Wave of the Eastern Quadrant of Bhaktirasamrta-sindhu. One thing we may note about this chapter is that Srila Prabhupada presents the list in a different order than Rupa does. Here’s Rupa’s list:
1. klesaghni—it provides relief form material distress
2. subhada—by practicing it one attains auspiciousness
3. moksa-laghutakrta—it derides even the happiness of liberation
4. sudurlabha—it is rarely achieved
5. sandrananda-visesatma—it automatically imbues one with transcendental pleasure, and
6. sri krsnakarsini—it is the only means to attract Krsna.
Here’s Srila Prabhupada’s list:
1. Pure devotional service brings immediate relief from all kinds of material distress.
2. Pure devotional service is the beginning of all auspiciousness.
3. Pure devotional service automatically puts one in transcendental pleasure.
4. Pure devotional service is rarely achieved.
5. Those in pure devotional service deride even the conception of liberation.
6. Pure devotional service is the only means to attract Krsna.
One thing we may want to discuss is whether we can see a reason for Srila Prabhupada’s using a different order.
Assignment
Some devotees say that the best reason for studying these books is that such study should fuel our own devotional practice. So, along with trying to discern Srila Prabhupada’s logic for ordering the six general characteristics as he did, we may find it helpful to write—or draw a chart, if you find that more useful—about the causes and evolution of sinful activity. Also, write about the ways you’ve personally understood that material life is temporary, even futile. Write down some examples from your experience, particularly those that have had a significant impact on you. (Don’t worry: you won’t have to share anything that you don’t feel comfortable revealing to the others.) On the other hand, it’s also helpful to reflect on our positive experience with practicing devotional service. With that in mind, write about some of the glimpses you’ve had of spiritual happiness. Please give examples from your life in devotional service where you’ve experienced satisfaction, especially if it provided an impetus to carry on or intensify your daily practice. (Note: I'm not asking anyone to share experiences of ecstasy or revelations. I'm looking for those everyday, "little" experiences that encourage us, give us a sign that we may be on the right track. I add this to let you know that no one needs to feel pressured into sharing anything that may embarrass them or others, or to feel embarrased that they have no big experiences to share. I'm mainly asking that each of us think seriously about experiences that invigorate our practice.)
As always, if anyone has any questions about the assignment, or sees some errors, please let me know. We can begin discussion next week, either Monday or Tuesday, and continue throughout the week (or longer, if necessary--I see no reason why discussion couldn't continue as we study for the next assignment).
Babhru Das - September 21, 2005 2:43 am
Hmm . . . is anyone attending class?
Shyam Gopal Das - September 21, 2005 2:42 pm
sorry I fell asleep because of my jetlag. I will start reading the chapter tonight, yes I know I'm a week late
Igor - September 21, 2005 2:54 pm
Sorry for delay.
Let us continue – diving in the ocean of devotion!
Bhaktirasamrta sindhu transcendental study ki jay!
So let us continue...
Some short notes…( I am writing on my work, in radio station)
Part one
Six characteristics of pure devotional service ( briefly)
1.relief from all kinds of material distress 
Pure devotional service is like the water and material distress is like burning fire. When devotion is present in the hearth – unstoppable material desires ( source of material distress ) wanish from hearth. Ceto-darpana-marjanam - Mind, senses and hearth becomes pure and mahadavagni-nirvapanam – blazing forest fire of material world fade away.
2.beginning of all auspiciousness 
Pure devotional service is beginning of all auspiciousness. Like moon that spread silver rays in the night and making pleasant atmosphere, similarly bhakti spread all auspiciousness to devotees. All fruits of jnana, yoga, karma etc are there, but devotee does not have much interest in such burden.
3.transcendental pleasure 
Pure devotional service is ocean of transcendental pleasure. It is said ramante yogino anante, that a devotee enjoys anante – unlimited joy in sweet Absolute – Krsna. So goal and object of such service is sweet and such service automatically gives unlimited transcendental pleasure. But devotee is not bound with such joy – he simply wants to give pleasure to his beloved Lord.
4.rarely achieved 
Krsna said in Bg. bahunam janmanam ante. After many, many births.
Pure devotional service is rarely attained. We may ask why? Because pure devotional service attracts even Krsna. That means that devotional service is so nice, that Lord Krsna is attracted by such service – and that is one reason why He appeared like Lord Gauracandra. That is most valuable possession. And it is not easy to have such jewel.
5.deride even the conception of liberation
For devotees that dive in ocean of transcedence liberation is like hell. There is no attraction, no activities, no variety. Tatha prema bhaktim svaka me prayaca na mokse grahomesti damodareha. That is desire of devotee – pure devotion only. In concept of impersonal liberation there is no personal relation with Lord, so such idea is not for devotees.
6.only means to attract Krsna 
Krsna said in Bhagavad Gita bhaktya mam abhijanati…Bhakti is what he is accepting. He is Jagadisvara, Lord of universe – he possesses all material and spiritual worlds. But this feeling, love – bhaktyam that is what he wants. We can not bribe Krsna, we can not force Him and attract Him. Only with bhakti, with love that can be done.
I will continue later and try to follow assignment tasks more closely in next post. 
Babhru Das - September 21, 2005 6:14 pm
Thanks, as usual, Igor, for getting things started. I really like the connections you make in all six points, especially the connections to Sri Siksatakam in the first two. Oh, boy--just wait until this book comes out!
Hari-priya Dasi - September 21, 2005 7:16 pm
When I was reading the first chapter I ran (once again) into the question about the nature of devotional service. It is emphasized here that devotional service is rarely achieved and how it still is the only means to attract Krishna. On the other hand there are also descriptions how devotees can easily get rid of material attachments by practicing Krishna-Consciousness, how bhakti-yoga is meant for everyone and how anyone can become a goswami as we talked about earlier.
I am kind of confused with this (apparent?) contradiction. Srila Prabhupada also writes that devotional service can be attained only through mercy of a pure devotee. Can anyone explain “the mechanism” of mercy? I think I have heard an explanation according which if we work really hard and are sincere in our efforts then Krishna will notice that we are serious and give us his mercy… But then again mercy can never be earned. It has nothing to do with this “if you are nice to me I’ll be nice to you” –mentality. So how pure devotees actually decide whom to give mercy and whom not to give it?
Hari-priya Dasi - September 21, 2005 7:24 pm
In assignment there was offered a possibility to share some personal experiences. I am afraid I have never experienced anything mystical… Also I can’t say much about understanding the futileness of material life… I am worldly person who gets easily enchanted by the beauty, which can be found in nature, arts and small details of everyday life. I tend to think that despite of all its horrors and all ugly things, which happen it’s still a beautiful, wonderful world. A very real world! I guess closest that I have ever get in understanding that material life is temporary is when someone has died. (My grandmother who has been really important person in my life died in last spring and little after that a friend of mine committed a suicide. I am still sometimes a bit puzzled because of the latter incident.) Also when I look at the stars in the sky -sometimes we get to see aurora borealis too even though it doesn’t happen that often here in southern part of Finland- I feel myself, and the rest of the world rather diminutive...
Last winter I had a near-burn out experience in my work. I wasn’t able to do practically anything except worry about the things at the job. Finally I wasn’t able to concentrate even in reading a daily newspaper, continuing my hobbies or having contact with my friends. I also noticed that my ability to process things analytically diminished greatly. I wasn’t able to see things holistically and because of that I started to make inaccurate decisions, which caused even more distress. Luckily the situation didn’t get really bad but anyway that was a scary experience for me. I have always been kind of “I think, therefore I am” –type of a person. In a way it is easy to understand (at least up to certain degree) that this body, which I have and which goes through different phases of development, is not all I am. But it has always been more difficult for me to make difference between mind/intelligence/personality and soul (or the conscious unit). That experience helped me to understand that you can’t own your intelligence anymore than you can own stones or trees or your children. It’s here today and it can be as well gone tomorrow, but still you live on. You haven’t changed in your deepest essence. That was a good lesson to be learned!
Glimpses of spiritual happiness I have seen in the faces of other people when they have been chanting the Holy Name. That has given me strength to struggle on with religious search of my own.
Nanda-tanuja Dasa - September 21, 2005 7:47 pm
Write about the ways you’ve personally understood that material life is temporary, even futile.
After high school I’ve tried to get into Medical School but competition was fierce and I didn’t get enough points during admission test to get in. While studying for a next year test I’ve decided to start working in the medical field as a nurse (I already had a certificate). I got into ICU/CCU unit in one of the good hospitals in Moscow. It was a life changing experience. People where dying in your hands, their life sleeping away between your fingers. Doctors, helplessly trying to save patients. Patients trying to get away from inevitable, screaming and kicking, leaving nail marks on the floor when Death was drugging them out of this life. Crying relatives, blood, pus, corpses in the morgue on cold marble tables under fluorescent lamps gutted like sheep by skillful butcher. Most of the doctors I’ve worked with had been deeply religious people -- “We are just an instrument in His hands, only He decides who lives and who dies.” I had nightmares for couple of months, but then learned how to cope with this. Dealing with death on daily basis thought me that life is very fragile, temporary and absolutely out of our control. Later, when I was dissecting cadavers in the first-year of medical school I remember thinking -- “It cannot be all that there is, this is just a machine. There is more to me then this.”
Besides that, I always feel futility of material life just looking at nature, especially animals or other less consciences beings. When I look at them I think that they will never understand what I know about the world and how insignificant and pathetic my knowledge is to demigod’s conciseness for example. It puts things in healthy perspective, showing that we cannot reach God by simple knowledge or intellect and by our material senses; or futility of the attempt of scientists to explain nature of reality by mere speculations and material tools.
Another good and educational experience was when long time ago I’ve experimented with LSD (though I do not advocate the use of it). Nothing like that can show you that your perception and senses are nothing and your conciseness is everything. How did they call it? Mind-expanding? No kidding...
On the other hand, it’s also helpful to reflect on our positive experience with practicing devotional service. With that in mind, write about some of the glimpses you’ve had of spiritual happiness.
I’m very happy when my Guru remembers me, when he looks at me or acknowledges my presence. It makes me happy to be of some use to Guru Maharaja, even if it’s very very insignificant, because it gives me a sense of purpose. When I’m doing something right or reading a right book I have this feeling that somebody is smiling with very bright, kind smile inside of me. I don’t know what it is, but I get this affirmation -- “Yes, you are doing the right thing.” It makes me glowing inside, makes me happy. Sometimes when I do japa or Gayatri I feel like I’m here but I’m not. And that “I’m not here” is very warm and comfortable place. I feel like mantra affects me even on physical level and it gives me drive and enthusiasm. Of course it could be:
- Prabhupada, I see the blue light!
- Chant more and it will go away...
None the less, I like it even if it’s just an illusion. I think everything in life is mystical. It’s just the way you look at it.
Babhru Das - September 21, 2005 9:27 pm
When I was reading the first chapter I ran (once again) into the question about the nature of devotional service. It is emphasized here that devotional service is rarely achieved and how it still is the only means to attract Krishna. On the other hand there are also descriptions how devotees can easily get rid of material attachments by practicing Krishna-Consciousness, how bhakti-yoga is meant for everyone and how anyone can become a goswami as we talked about earlier.
I am kind of confused with this (apparent?) contradiction. Srila Prabhupada also writes that devotional service can be attained only through mercy of a pure devotee. Can anyone explain “the mechanism” of mercy? I think I have heard an explanation according which if we work really hard and are sincere in our efforts then Krishna will notice that we are serious and give us his mercy… But then again mercy can never be earned. It has nothing to do with this “if you are nice to me I’ll be nice to you” –mentality. So how pure devotees actually decide whom to give mercy and whom not to give it?
Hanna, I think this is a really important question which addresses the core of our spiritual lives. I need to think about it a little, and I'd also like to see what others may have to say--or ask--about the nature of mercy and bhakti.
Babhru Das - September 21, 2005 9:37 pm
In assignment there was offered a possibility to share some personal experiences. I am afraid I have never experienced anything mystical. . . .
Glimpses of spiritual happiness I have seen in the faces of other people when they have been chanting the Holy Name. That has given me strength to struggle on with religious search of my own.
I would like to point out that I neither want anyone to feel inadequate because they don't have any mystical experiences to share, nor to feel compelled to share any mystical experiences, since that may make things uncomfortable for others. I'm just trying to create an opportunity for each of us to reflect on those small things we may all experience that encourage us to seek further spiritual progress. I also want to point out that anyone who feels uncomfortable sharing anything shouldn't worry about keeping it to themselves--just go ahead and do the exploration for your own benefit. I'm big on introspection; sharing is for confidential friends.
As for me, I feel happy every morning when I do puja for Sri Sri Krishna-Balarama (my Girirajas), Sri Murali-manohara (my Shalagrama-shila), and Sri Sri Nitai-Goursundar. Good, well-focused japa makes a big impression, as do kirtans that absorb the participants. And I feel happy every once in a while when I think about the few devotees here and around th world who spend some time with The Nectar of Devotion because I suggested they do so.
Igor - September 22, 2005 3:34 pm
It was very nice to read posts and your realizations!
Here are several quotes from first chapter of Nod and small notes about them.
Generally, one commits sinful activities due to ignorance.
So ignorance is cause, root of all sinful activities. Ignorance means false conception, when one thinks that illusion is true and true is illusion. Soul wants to enjoy in matter and suffer in conditional state, and soul wants to serve Krsna and enjoys spiritual happiness in it’s natural state.
And ignorance is knot of false ego…
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.
About happiness…
It is said that even one drop of happiness in Krsna consciousness stands beyond comparison with an ocean of happiness derived from any other activity.
How we can get the drop? Where is the way?
Devotional service can in fact be attained only through the mercy of a pure devotee. In the Caitanya-caritamrita (Madhya 19.151) it is said, “By the mercy of the spiritual master who is a pure devotee and by the mercy of Krsna one can achieve the platform of devotional service. There is no other way.”
Is Radharani more attractive then Krsna?
Krsna is called Madana-mohana, which means that He is so attractive that He can defeat the attraction of thousands of Cupids. But Radharani is still more attractive, for She can even attract Krsna. Therefore devotees call Her Madana-mohana-mohini —the attractor of the attractor of Cupid.
Srilla Prabhupada gave us hint how to perform devotional service
To perform devotional service means to follow in the footsteps of Rädharani, and devotees in Vrindavana put themselves under the care of Radharani in order to achieve perfection in their devotional service.
Nectar of devotion ki jay!
Babhru Das - September 22, 2005 9:01 pm
I want to mention that I’m grateful for Hanna’s sharing her appreciation for the nice things in the world. I feel that sometimes devotees get too excited about trumpeting the horrors we and others encounter. It makes Gaudiya vaishnavism seem sometimes as though it were another religion whose goal is some kind of salvation. And one of the points of this chapter is that salvation, or liberation, is a very insignificant goal compared to bhakti.
Still, Krishna advises in Bhagavad-gita that wisdom includes keeping in mind the misery of birth, death, old age, and disease. I think it’s useful to remember that it’s the foreignness of these experiences that makes them seem so inconvenient; it may help us avoid complacence. Goodness knows, I’ve also seen much of the wonder of the world. Over the last 58 years, I’ve lived in terribly beautiful places (still do) and met some people who make us proud to be human. I’ve met Mother Teresa of Calcutta on a couple of occasions, but I’ve also found extraordinary characteristics in many of my more than 6,000 students over the last 16 years. Music is a wonder; I think Kurt Vonnegut is one of the many who have posited it as evidence for God’s existence. And, Lord knows, I love good writing and storytelling. And there’s much in nature that draws my mind. When I finally went to the Grand Canyon, when I finally saw it, in my 40’s, it still blew my mind. The movement of water amazes me, still, and, like many surfers and other water people, I see rivers and the ocean differently from most people, I suspect.
I also have been made aware over those years of how scary the world can be. My dad became an agnostic when, at 18, he photographed recovery of bodies from Pearl Harbor after the 1941 attack. He was also a photographer at the first two A-bomb tests at Bikini atoll in 1946 (I was the first child born to those who participated in those tests, and the fact that I wasn’t born with weird mutations or birth defects was a relief to many), and I grew up with the photographic records of those explosions in my living room. My best friend’s father committed suicide when I was 15, and another good friend killed himself the next year. As an intelligence analyst during the Vietnam war, I saw much that made me doubt those in power and wonder at the power of evil.
But none of the best (or worst) of it makes any sense to me any more without a connection to Krishna. I don’t think it’s negative to acknowledge that the cosmos is ephemeral and that all efforts have meaning only to the extent that they help us develop our consciousness. And I’ve encountered no more profound approach to consciousness than the teachings of Lord Chaitanya and the Gaudiya acharyas.
More things that give me hope: Swami recounting Gaura lila and Krishna lila; kirtans by Agnideva and Krishna das babaji; evidence of devotees’ appreciation for the gifts of Srila Prabhupada and our Swami.
Bijaya Kumara Das - September 25, 2005 4:01 am
Babhru das wrote:
One thing we may want to discuss is whether we can see a reason for Srila Prabhupada’s using a different order.
One can get and realize transendental pleasure without knowing liberation and once we westerners were hooked then we were trained up to understand the point of deriding liberation.
I personally experienced this when having my first plate of prashadam and I was hooked ever since and could think of nothing but how to help Him and His devotees bring this bliss to everyone and dedicated my life towards that goal.
His Divine Grace said we will hook them with their tounges and it happened to me and I have been on a continuious path ever since.
Babhru Das - September 25, 2005 6:24 am
Interesting perspective, Bijay Kumar prabhu. Anyone else willing to take a shot at this? I'm not sure there are necessarily any right answers; I just think it's something worth pondering.
Nanda-tanuja Dasa - September 25, 2005 3:15 pm
I might be wrong but Srila Rupa Gosvami’s list goes from the less important (klesaghni) to more important (sri krsnakarsini) which is targeted to more advanced devotees, and Srila Prabhupada’s list is targeted to westerners and probably lists from most important to less important from the westerners point of view. The only puzzling one is sudurlabha -- which is not an action which devotional service will do (like “attracts” or “provides”), but is a statement of the quality -- “rarely achieved”. Any thoughts on that?
Bijaya Kumara Das - September 26, 2005 1:57 am
With both this is in the same position.
Pure devotional service is what they are talking about and it may relate to the verse of out of 1,000 1 may and out a 1,000 of those one might approach and out of a 1,000 that approach 1 continues etcetra so it is very rareley achieved.
Achieved also implies that it is rewarded or bestowed upon the one trying.
His Divine Grace always referred to Himself as Your insignificant beggar.
What he has brought to us can never be repaid in a material sense but only through bahkti service and we pray that His Divine Grace accept our insignificant attemps of helping with us being full of faults at the time of our offering the help.
It reminds me of the time the bum brought the toliet paper and it was accepted and the lesson to us was that every one wants to help in some way but our senses keep getting in the way of pure devotional service.
Babhru Das - September 26, 2005 3:19 am
Everyone--Srila Prabhupada, Bon Maharaja, and Haberman--call all six characteristics or qualities. Bon Maharaja's list presents them all in passive voice; Haberman uses the active voice except for sudurlabha. Srila Prabhupada mixes active and passive. Although Rupa doesn't specifically label this section, everyone presenting this section of the first wave precedes the list with something like "Six General Characteristics of Pure Devotion." So I'm not sure it's significant that some are presented in English passively and others actively. I think sudurlabha is generally an adjective, but I don't know enough about Sanskrit to say that about the other items on the list. Sounds like a mission for Sripad Bhrigupada.
One thing worth noticing is that this list describes what was just previously discussed, which is uttama bhakti, with all the aspects considered in discussing that principle. So if someone wonders why they're not immersed in transcendental happiness at every moment, or why they still get colds or mirgraines, that's something to keep in mind.
I think Nanda-tanuja may be on to something with regard to the list, although it may that Srila Prabhupada was considering a sequence he thought relevant to those outside Indian culture, or at least to those outside the culture with which Rupa Goswami addressed. Anyone else?
Bhrigu - September 29, 2005 3:41 pm
Please excuse me for being late for class, Babhru!
Re. the words being adjectives or not, they are all used in BRS 1.1.17 to describe the last word (saa) which refers to devotion. A literal translation would be "She (bhakti) is difficulty-destroying, auspiciousness-giver, etc".
As for the difference in sequence -- and please forgive me if I sound harsh! -- I think that is simply an editorial mistake in Srila Prabhupada's edition. There is a reason behind the original order, as pointed out by Srila Visvanatha Cakravarti in his commentary. The first two of the qualities pertain to sadhana-bhakti, the second two to bhava-bhakti, and the last two to prema-bhakti. Changing the order would upset this scheme.
More later.
Bhrigu - September 29, 2005 4:11 pm
My thought about the speciality of Srila Prabhupada's sequence just being a mistake is supported by the fact that after giving the list, he explains the six in the same sequence as the BRS. Had he really wanted to make a special point, one would imagine he had followed up on it.
Otherwise, I was again struck by how down-to-earth and practical Prabhupada's text is, how he brings in the Gita and the CC, but also contemporaneous issues such as the fragmentation of the UN and the nuclear threat. And how positive he is about KC! "We experience that even a young boy in Krishna consciousness is unattached to cinemas, nightclubs, naked dance shows, restaurants, liquor shops, etc. He becomes completely freed."
Babhru Das - September 29, 2005 6:14 pm
Re. the words being adjectives or not, they are all used in BRS 1.1.17 to describe the last word (saa) which refers to devotion. A literal translation would be "She (bhakti) is difficulty-destroying, auspiciousness-giver, etc".
So this seems to support Bon Maharaja's consistent translation.
As for the difference in sequence -- and please forgive me if I sound harsh! -- I think that is simply an editorial mistake in Srila Prabhupada's edition. There is a reason behind the original order, as pointed out by Srila Visvanatha Cakravarti in his commentary. The first two of the qualities pertain to sadhana-bhakti, the second two to bhava-bhakti, and the last two to prema-bhakti. Changing the order would upset this scheme.
I think you are probably right about the editorial error. If it was inadvertent, who would have been able to catch it back in 1969? You're certainly correct about the logic of Rupa's sequence, as Visvanath explains. I brought this question up because I have sometimes wondered about it, and I wondered if anyone else noticed. Dhanurdhar Maharaja apparently did because he raises the question in his book, although he doesn't explicitly answer it. I thought it might be an interesting idea to pursue, even if we couldn't resolve it absolutely.
And thanks for coming!
Babhru Das - September 29, 2005 6:22 pm
My thought about the speciality of Srila Prabhupada's sequence just being a mistake is supported by the fact that after giving the list, he explains the six in the same sequence as the BRS. Had he really wanted to make a special point, one would imagine he had followed up on it.
Good observation! I agree completely.
Otherwise, I was again struck by how down-to-earth and practical Prabhupada's text is, how he brings in the Gita and the CC, but also contemporaneous issues such as the fragmentation of the UN and the nuclear threat. And how positive he is about KC! "We experience that even a young boy in Krishna consciousness is unattached to cinemas, nightclubs, naked dance shows, restaurants, liquor shops, etc. He becomes completely freed."
Yes--Srila Prabhupada is always absolutely convinced that Krishna consciousness is the perfect solution to all our problems. As we see in Sri Chaitanya-charitamrita,
'sraddha'-sabde -- visvasa kahe sudrdha niscaya
krsne bhakti kaile sarva-karma krta haya
"Sraddha is confident, firm faith that by rendering transcendental loving service to Krsna one automatically performs all subsidiary activities. Such faith is favorable to the discharge of devotional service." Srila Prabhupada was perfectly consistent in expressing such faith.
And yes, his presentation is practical and real. As he said in his Preface, he wrote Nectar of Devotion for those of us practicing bhakti yoga.
Shyam Gopal Das - September 29, 2005 6:48 pm
That was definitely something that struck me too while reading chapter one. The chapter is very straightforward and Srila Prabhupada doesn't just describe the characteristics, but also their advantages, and thus it describes the advantage of krishna consciousness for the west.
Bhrigu - September 30, 2005 5:42 am
It is rather interesting to read Srila Prabhupada, Bon Maharaja and Haberman side by side. Haberman just gives the BRS verses (with some notes), which is good for getting a quick overview. Bon Maharaja gives summaries of the commentaries by Jiva and Mukundadas Goswami & Visvanatha Cakravarti and is excellent for an in-depth understanding of the BRS. Prabhupada translates the BRS verses but adds his own comments in between them, sometimes extensively. His text differs from the two others primarily in being so practical and contemporary. This seems to be pretty unique within the Gaudiya Mathas, perhaps with the exception of Bhakti Vilasa Tirtha (and Bon Maharaja in his youth), and shows how specially qualified Srila Prabhupada was for the work that he did.
Babhru Das - September 30, 2005 7:04 pm
I'm also finding great pleasure in reading like this, as well as more profound appreciation for Srila Prabhupada's service.
Babhru Das - September 30, 2005 9:20 pm
Should I post Assignment 4 now?
Nanda-tanuja Dasa - September 30, 2005 10:19 pm
sure
Babhru Das - October 10, 2005 8:43 pm
I am kind of confused with this (apparent?) contradiction. Srila Prabhupada also writes that devotional service can be attained only through mercy of a pure devotee. Can anyone explain “the mechanism” of mercy? I think I have heard an explanation according which if we work really hard and are sincere in our efforts then Krishna will notice that we are serious and give us his mercy… But then again mercy can never be earned. It has nothing to do with this “if you are nice to me I’ll be nice to you” –mentality. So how pure devotees actually decide whom to give mercy and whom not to give it?
I didn’t respond earlier for a couple of reasons. One is that I wanted to see how others would respond (a teacher’s habit, I suppose). Another is that I felt that this was a question that would require some dedicated time and energy. Unfortunately, time worked its magic and this slipped as a priority. Thanks for bringing it up again, Hanna. I think I’ll post my responses here and in the classroom.
One thing that makes this a little tough is the idea of the “mechanism” of mercy. I suppose I never thought of it in those terms, but I think it’s certainly a fair question, and sorting the issues out are good exercise, at the very least.
My first response is that, at least in one sense, there may be no easily discernible “mechanism.” Magnanimity is one of Krishna’s personal characteristics, as well as Srimati Radhika’s, Lord Chaitanya Mahaprabhu’s, and certainly Lord Nityananda Prabhu’s. It is also one of the ornaments decorating the character of the devotee (kripalu). Mercy has, as Hanna says, nothing to do with business. Instead, it’s like a characteristic of a rain cloud, which distributes its mercy on land and sea alike. The Lord’s mercy is often called causeless; it’s available to those who will avail themselves of it. How do we become eligible for being drenched by rain? By being below a cloud and not seeking shelter. How do we become eligible for Krishna’s (and his devotees’) mercy? By being needy, by being in their presence somehow, and by not doing anything that would impede that mercy. We need, further, to keep ourselves open to that mercy in whatever form it appears. It may appear as something that’s apparently materially “good,” or as something that’s more evidently a spiritual grace, or it may appear as something apparently unfortunate. In Bhaktirasamrita-sindhu, Sri Rupa give this verse from Brahama’s prayers to Lord Krishna as evidence that always expecting and/or perceiving Krishna’s mercy as one of the items of sadhana bhakti:
tat te 'nukampam su-samiksamano
bhunjana evatma-krtam vipakam
hrd-vag-vapurbhir vidadhan namas te
jiveta yo mukti-pade sa daya-bhak
“My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him, all the while patiently suffering the reactions of his past misdeeds and offering You respectful obeisances with his heart, words and body, is surely eligible for liberation, for it has become his rightful claim.” (SB 10.14.8)
Jiva Gosvami explains that these two acts--seeing Krishna’s mercy in all our pleasure and pain, and offering obeisance to Him in heart, words, and body—both yield bhakti as their fruit.
Srila Prabhupada explains this verse in The Nectar of Devotion:
[q]This statement of Srimad-Bhagavatam should be the guide of all devotees. A devotee should not expect immediate relief from the reactions of his past misdeeds. No conditioned soul is free from such reactionary experiences, because material existence means continued suffering or enjoying of past activities. If one has finished his material activities then there is no more birth. This is possible only when one begins Krsna conscious activities, because such activities do not produce reaction. Therefore, as soon as one becomes perfect in Krsna conscious activities, he is not going to take birth again in this material world. A devotee who is not perfectly freed from the resultant actions should therefore continue to act in Krsna consciousness seriously, even though there may be so many impediments. When such impediments arise he should simply think of Krsna and expect His mercy. That is the only solace. If the devotee passes his days in that spirit, it is certain that he is going to be promoted to the abode of the Lord. By such activities, he earns his claim to enter into the kingdom of God. The exact word used in this verse is daya-bhak. Daya-bhak refers to a son's becoming the lawful inheritor of the property of the father. In a similar way, a pure devotee who is prepared to undergo all kinds of tribulations in executing Krsna conscious duties becomes lawfully qualified to enter into the transcendental abode.[/q]
Srila Prabhupada often points out that we may become eligible for the Lord’s mercy by following the practices of sadhana bhakti. At the same time, I think it’s worth pointing out that there’s ultimately nothing we can do to earn Krishna’s--or the vaishnavas’--mercy. Rupa cites a verse from the Uddhava Gita (In sb 11th Canto) showing the extraordinary nature of Krishna’s mercy. Here’s how Srila Prabhupada presents it in NoD:
[q]An example of such extraordinary mercy is given in the Eleventh Canto, Twelfth Chapter, verse 7, of Srimad-Bhagavatam, wherein Lord Krsna tells Uddhava, "The gopis in Vrndavana did not study the Vedas to achieve Me. Nor had they ever been in holy places of pilgrimage. Nor did they devoutly execute any regulative principle. Nor did they undergo any kind of austerity. It is simply by My association that they have attained the highest perfection of devotional service."[/q]
Morevoer, Krishna was merciful to Putana, even though she came to kill him; to Bhisma, even though he opposed Krishna's dear friend Arjuna and shot the Lord with arrows; to Sisupala, even though he was accustomed (through three lifetimes!) to insulting Krishna.
There’s undoubtedly much more to discuss on this, but I need to attend to other things, and to let someone else contribute something.
And I want to thank you again, Hanna, for bringing this up. As I put this response together, I found myself re-examining some of the things going on in my own life.