Chapter 13 - Sādhana-bhakti-tattva

Jñāna-miśra-bhakti Devotion Mixed with Knowledge

13.1

brahma-bhūtaḥ prasannātmā na śocati na kāokṣati
samaḥ sarveṣu bhūteṣu mad-bhaktiṃ labhate parām

One who is situated in Brahman is joyful. He never laments nor hankers for anything. He is equally disposed toward every living being. In that state he attains pure devotional service unto Me. (Bhagavad-gītā 18.58)

Karma-miśra-bhakti Devotion Mixed with Karma

13.2

yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat
yat tapasyasi kaunteya tat kuruṣva mad-arpaṇam

O son of Kuntī, whatever you do, whatever you eat, whatever you offer or give away, as well as whatever austerities you perform should be done as an offering unto Me. (Bhagavad-gītā 9.27)

13.3

varṇāśramācāravatā puruṣeṇa paraḥ pumān
viṣṇur-ārādhyate panthā nānyas tat-toṣa-kārakaḥ

The Supreme Personality of Godhead, Lord Viṣṇu, is worshiped by the proper execution of prescribed duties in the system of varṇāśrama-dharma. There is no other way to satisfy Lord Viṣṇu. One must be situated in the one of the four varṇas and āśramas. (Viṣṇu Purāṇa 3.8.9)

13.4

yajñārthāt karmaṇo 'nyatra loko 'yaṃ karma-bandhanaḥ
tad-arthaṃ karma kaunteya mukta-saṅgaḥ samācara

Work done as a sacnfice for Viṣṇu must be performed, otherwise work binds one to the material world. Therefore, O son of Kuntī, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage. (Bhagavad-gītā 3.9)

The Definition of Bhakti

13.5

sā parānuraktirīśvare

Transcendental attachment to the Supreme Lord is called bhakti. (Śāṇḍilya-bhakti-sūtra)

13.6

anyābhilāṣitā-śūnyaṃ jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-śīlanaṃ bhaktir-uttamā

Pure devotional service is free from all impurities, beginning with karma and jñāna. In other words, it is devoid of all attempts to attain fulfillment through power and knowledge. Śuddha-bhakti is the favorable cultivation of service to Kṛṣṇa. In śuddha-bhakti a devotee constanly serves Kṛṣṇa's desires. (Bhakti-rasāmṛta-sindhu, Pūrva-vibhāga 1.11)

13.7

sarvopādhi-vinirmuktaṃ tat-paratvena nirmalam
hṛṣīkeṇa hṛṣīkeśa-sevanaṃ bhaktirucyate

Devotional service means engaging all our senses in the service of the Lord of the senses. By this one is liberated from all material designations and one's senses are purified. (Bhakti-rasāmṛta-sindhu, Pūrva-vibhāga 1.12)

The Śrutis Glorify Bhakti

13.8

bhaktirevainaṃ nayati bhaktirevainaṃ darśayati
bhaktivaśaḥ puruṣo bhaktireva bhūyasī

Bhakti leads the jīva to the Lord, and enables the soul to see the Supreme Personality of Godhead. The Lord is controlled by bhakti. Bhakti is best of all. (Mādhvācārya's commentary on Vedānta-Sūtra 3.3.53)

13.9

oṃ amṛtarūpā ca

Bhakti has a nectarean form. (Nārada-bhakti-sūtra 1.3)

13.10

oṃ yal labdhā pumān siddho bhavatyamṛtī-bhavati tṛpto bhavati

On attaining divine love man attains perfection and immortality. He becomes thoroughly satisfied. (Nārada-bhakti-sūtra 1.4)

13.11

oṃ yat prāpya na kiñcit vāñchati na śocati na dveṣṭi
na ramate notsāhī bhavati

Upon attaining love of God one neither hankers nor laments. He is freed from attachment and detachment, and takes no pleasure in material things. (Nārada-bhakti-sūtra 1.5)

Two Kinds of Bhakti Vaidhī and Rāgānugā

13.12

śāstroktayā prabalayā tat-tan-maryādayānvitā
vaidhī bhaktiriyaṃ kaiścin-maryādāmārga ucyate

Devotional service governed by the rules and regulations of the scriptures is also called maryāda-mārga, or the reverential path of devotion, the path of serving the Lord in opulence, by different scholars [such as Vallabhācārya]. (Bhakti-rasāmṛta-sindhu, Pūrva-vibhāga 2.269)

13.13

iṣṭe svārasikī rāgaḥ paramāviṣṭatā bhavet
tan-mayī yā baved-bhaktiḥ sā'tra rāgātmikoditā

Rāga-bhakti is complete absorbtion in the Deity of one's choice; that absorbing devotion is here described as rāgātmikā-bhakti. In other words, spontaneous attraction for Kṛṣṇa while being completely absorbed in thoughts of Him with an intense desire of love. (Bhakti-rasāmṛta-sindhu, Pūrva-vibhāga 2.272)

Vaidhī-bhakti

13.14

surarṣe vihitā śāstre harimuddiśya yā kriyā
saiva bhaktiriti proktā tayā bhaktiḥ parā bhavet

O sage amongst the demigods, Nārada, those activities prescribed in the revealed scriptures for satsifying the Supreme Personlality of Godhead, Lord Hari, are called the regulative principles of bhakti, (sādhana-bhakti), by practicing which one may attain the highest bhakti (prema). (Bhakti-rasāmṛta-sindhu, Pūrva-vibhāga 2.13)

Rāga-bhakti

13.15

loka-dharma, veda-dharma, deha-dharma, karma
lajjā, dhairya, deha-sukha, ātma-sukha-marma
dustyaja ārya-patha, nija parijana
sva-jane karaye yata tāḍana-bhartsana
sarva-tyāga kari' kare kṛṣṇera bhajana
kṛṣṇa-sukha-hetu kare prema-sevana
ihāke kahiye kṛṣṇe dṛḍha anurāga
svaccha dhauta-vastre yaiche nāhi kona dāga
ataeva kāma-preme bahuta antara
kāma andha-tamaḥ, prema—nirmala bhāskara
ataeva gopī-gaṇera nāhi kāma-gandha
kṛṣṇa-sukha lāgi mātra, kṛṣṇa se sambandha
ātma-sukha-duḥkhe gopīra nāhika vicāra
kṛṣṇa-sukha-hetu ceṣṭa mano-vyavahāra
kṛṣṇa lagi' āra saba kare parityāga
kṛṣṇa-sukha-hetu kare śuddha anurāga

Social customs, scriptural injunctions, bodily demands, fruitive action, shyness, patience, bodily pleasures, self-gratification and the path of varnāśrama-dharma, which is difficult to give up the gopīs have forsaken all these, as well as their relatives and their punishment and scolding, for the sake of serving Lord Kṛṣṇa.

They render loving service to Him for the sake of His enjoyment. That is called firm attachment to the Lord. It is spotlessly pure, like a clean cloth that has no stain. Therefore lust and love are quite different. Lust is like dense darkness, but love is like the bright sun. Thus there is not the slightest taint of lust in the gopīs love. Their relationship with Kṛṣṇa is only for the sake of His enjoyment. The gopīs do not care for their own pleasures or pains. All their physical and mental activities are directed toward offering enjoyment to Kṛṣṇa. They renounced everything for Kṛṣṇa. They have pure attachment (anurāga) to giving Kṛṣṇa pleasure. (Cc. Ādi 4.167-172, 174-175)

The Nine Limbs of Bhakti

13.16

śravaṇaṃ kīrtanaṃ viṣṇoḥ smaraṇaṃ pāda-sevanam
arcanaṃ vandanaṃ dāsyaṃ sakhyam ātma-nivedanam

Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Viṣṇu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one's best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind and words) these nine processes are accepted as pure devotional service. (Bhāg. 7.5.23)

13.17

iti puṃsārpitā viṣṇau bhaktiś cen nava-lakṣaṇā
kriyeta bhagavaty addhā tan manye 'dhītam uttamam

These nine are the processes of pure devotional service. One who has dedicated his life to the service of Kṛṣṇa through these nine methods should be considered most learned, for he has acquired full knowledge. (Bhāg. 7.5.24)

13.18

śrī viṣṇoḥ śravaṇe parīkśidabhavad-vaiyāsakiḥ kīrtane
prahlādaḥ smaraṇe tad aṅghribhajane lakṣmīḥ pṛthuḥ pūjane
akrūras-tvabhivandane kapi-patir-dāsye'tha sarhye'rjunaḥ
sarvasvātma-nivedane balirabhut kṛṣṇāptireṣāṃ param

The following devotees attained Kṛṣṇa and thus realized the ultimate goal of life by following one of the nine methods of devotional service: Mahārāja Parikṣita realized Kṛṣṇa through hearing about His glories (śravanam), Śukadeva Gosvāmī realized Kṛṣṇa through speaking the Śrīmad Bhāgavatam (kīrtanam). Prahlāda realized Him through devotional remembrance (smaraṇam). Lakṣmīdevī attained His mercy by serving His lotus feet (pāda-sevanam). Mahārāja Pṛthu attained Him through worship (arcanam). Akrūra attained Him through prayer (vandanam). Hanuman attained Him through personal service (dāsyam). Arjuna attained Him through friendship (sakhyam). Bali Maharaja attained Him through complete surrender of body, mind, and words (ātmā-nivedanam). (Padyāvali 53)

Śravaṇa and Smaraṇa are Best

13.l9

tasmāt sarvātmanā rājan hariḥ sarvatra sarvadā
śrotavyaḥ kīrtitavayaś ca smartavyo bhagavān nṛṇām

O King, it is therefore essential that every human being hear about, glorify, and remember the Supreme Lord, the Personality of Godhead always and everywhere. (Bhāg. 2.2.36)

Śravaṇa

13.20

tava kathāmṛtaṃ tapta-jīvanaṃ kavibhir īḍitaṃ kalmaṣāpaham
śravaṇa-maṅgalaṃ śrīmad ātataṃ bhuvi gṛṇanti ye bhūri-dā janāḥ

O Kṛṣṇa, just hearing the nectar of Your words and the narrations of Your pastimes gives life to us, who are always suffering in the material world. This nectar is broadcast all over the world by great souls. It removes all sinful reactions. It is all-auspicious and filled with spiritual power. Those who spread this message of Godhead are certainlv doing the greatest relief work for human society; they are the most magnanimous welfare workers. (Bhāg. 10.31.9)

13.21

nivṛtta-tarṣair upagīyamānād
bhavauṣadhāc chrotra-mano-'bhirāmāt
ka uttamaśloka-guṇānuvādāt
pumān virajyeta vinā paśughnāt

Glorification of the Supreme Personality of Godhead is performed in the parampāra system; that is, it is conveyed from spiritual master to disciple. Such glorification is relished by those no longer interested in the false, temporary glorification of this cosmic manifestation. Descriptions of the Lord are the right medicine for all the conditioned souls undergoing repeated birth and death. Therefore, who will cease hearing glorification of the Lord except a butcher or one who is killing his self? (Bhāg. l0.l.4)

The Gradation of What is Obtained by Śravaṇa

13.22

tac-ca nāma-rūpa-guṇa-līlāmaya-śabdānāṃ śrotasparśaḥ.
prathamaṃ nāmnaḥ śravaṇam-antaḥ-karaṇa-śuddhyartham-pekṣām.
śuddhe cāntaḥ-karaṇe rūpa-śravavena tad-udaya-yogyatā bhavati.
samyagudite ca rūpe guṇānāṃ sphuraṇaṃ sampadyeta, sampanne ca guṇānāṃ sphuraṇe parikara-vaiśiṣthyena tad-vaiśiṣthyaṃ
sampadyate tatas-teṣu nāma-rūpa-guṇa-parikareṣu samyak sphuriteṣu līlānāṃ sphuraṇaṃ suṣṭhu bhavati.
tatrāpi śravaṇe śrī bhāgavata-śravaṇastu parama-śreṣṭham.

Hearing of the name, form, qualities, and pastimes of the Lord and His devotees is called śravaṇa. The practice of sādhana-bhakti depends on hearing the holy name. It begins with śravaṇa, which purifies the heart of the devotee. This hearing process purifies the heart and gives liberation from the filthiness of sense gratification. In this way, by hearing transcendental sound about the form of Kṛṣṇa, gradually the complete form of the Lord awakens within the heart. Then gradually the qualities of the Lord arise within the heart. As His qualities fully manifest themselves, the different specific aspects of His service and pastimes gradually awaken. In this way, the holy name gradually reveals the Lord's form, qualities, and pastimes in all their splendor and beauty and in all their different branches. Of all kinds of hearing, Śrīmad Bhāgavatam is the best. (Krama Sandarbha 7.5.18)

The Glories of Śravaṇa

13.23

pibanti ye bhāgavata ātmanaḥ satāṃ
kathāmṛtaṃ śravaṇa-puṭeṣu sambhṛtam
punanti ye viṣaya-vidūṣitāśayaṃ
vrajanti tac-caraṇa-saroruhāntikam

Those who drink through their ears the nectarean topics of Kṛṣṇa who is dear to His devotees cleanse themselves of filthy desires for material pleasures and attain the shelter of the Lord's lotus feet. (Bhāg. 2.2.37)

13.24

śṛṇvatāṃ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ
hṛdy antaḥ stho hy abhadrāṇi vidhunoti suhṛt satām

Śrī Kṛṣṇa, as the Supersoul within everyone's heart and the friend of the truthful, cleanses the desire for material enjoyment from the hearts of those who have developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted. (Bhāg. 1.2.17)

13.25

śṛṇvataḥ śraddhayā nityaṃ gṛṇataś ca sva-ceṣṭitam
kālena nātidīrgheṇa bhagavān viśate hṛdi

Those who always seriously listen to Śrīmad-Bhāgavatam and who apply its teachings will soon realize the Supreme Lord within their heart of hearts. (Bhāg. 2.8.4)

The Meaning of the Word Kīrtana

13.26

nāma-līlā-guṇādīnām-uccair-bhāṣā tu kīrtanam

Kīrtanam is defined as loudly giving voice to the glories of the Lord, beginning with the names, pastimes, and qualities of Kṛṣṇa. (Bhakti-rasāmṛta-sindhu, Pūrva-vibhāga 2.145)

The Material Senses Cannot Appreciate the

Transcendental Nature of Hearing and Chanting About Kṛṣṇa

13.27

nijendriyamanaḥ-kāyaceṣṭārūpāṃ na viddhi tām
nitya-satya-ghanā-nandarūpā sā hi guṇātigā

You should know that bhakti is not the activity of your senses, mind and body. Bhakti is completely transcendental and full of bliss and certainly beyond the modes of nature. (Bṛhad-bhāgavatāmṛta, Pūrva-vibhāga 2.3.133)

13.28

ataḥ śrī kṛṣṇa-nāmādi na bhaved grāhyam-indriyaiḥ
sevonmukhe hi jihvādau svayam eva sphūratyadaḥ

Therefore, [because the name of Kṛṣṇa is identical with Himself, and is beyond the senses] the name; form, qualities, associates, and pastimes of Kṛṣṇa are beyond the senses. When, however, a devotee engages the senses, beginning with the tongue, in the service of the Lord, Kṛṣṇa reveals Himself to the purified senses of that devotee. (Bhakti-rasāmṛta-sindhu, Pūrva-vibhāga 2.234)

Kīrtana

13.29

kṛte yad dhyāyato viṣṇuṃ tretāyāṃ yajato makhaiḥ
dvāpare paricaryāyāṃ kalau tad dhari-kīrtanāt

What was attained by meditation in Satya-yuga, by sacrifice in Tretā-yuga, and by Deity worship in Dvāpara-yuga is attained in Kali-yuga by hari-kīrtana. (Bhāg. 12.3.52)

The Glories of Kṛṣṇa-kīrtana

13.30

sakṛd uccāritaṃ yena harir-ityakṣaradvayam
baddhaḥ parikarastena mokṣāya gamanaṃ prati

One who vibrates the two syllables Ha-ri without offense attains liberation from repeated birth and death. He never again has to walk the path of material bondage. (Padma-Purāṇa, Uttara-khaṇḍa 80.161)

13.31

dhyāyan kṛte yajan yajñais tretāyāṃ dvāpare'rcayan
yad-āpnoti tad-āpnoti kalau saokīrtya keśavam

What was realized in Satya-yuga by meditation, in Tretā-yuga by sacrifice, and in Dvāpara-yuga by worship, may be realized in Kali-yuga by Kṛṣṇa-kīrtana. (Padma-purāṇa, Uttara-khaṇḍa 42)

Kīrtana Describing the Lord's Qualities is the Aim of All Knowledge

13.32

idaṃ hi puṃsas tapasaḥ śrutasya vā
sviṣṭasya sūktasya ca buddhi-dattayoḥ
avicyuto 'rthaḥ kavibhir nirūpito
yad uttamaśloka-guṇānuvarṇanam

One's advancement of knowledge is furthered by austerities, study of the Vedas, sacrifice, chanting of hymns, and charity. Those who are wise, however, have concluded that knowledge finds its culmination in the transcendental descriptions of the Lord, who is glorified with selected verses. (Bhāg. 1.5.22)

13.33

śrutasya puṃsāṃ sucira-śramasya nanv añjasā sūribhir īḍito 'rthaḥ
tat-tad-guṇānuśravaṇaṃ mukunda-pādāravindaṃ hṛdayeṣu yeṣām

O sage! Persons who hear from a spiritual master with great labor and for a longtime must hear from the mouths of pure devotees the glorification of the character and activities of pure devotees. Pure devotees always think within their hearts of the lotus feet of the Personality of Godhead, who awards liberation to His devotees. (Bhāg. 3.13.4)

The Glories of the Qualities of the Supreme Lord

13.34

ātmārāmāś ca munayo nirgranthā apy urukrame
kurvanty ahaitukīṃ bhaktim ittham-bhūta-guṇo hariḥ

All varieties of ātmārāmās, especially those established on the path of self-realization, though freed from all kinds of material bondage, desire to render unalloyed devotional service to the Personality of Godhead. This means the Lord has transcendental qualities and therefore can attract everyone, including even liberated souls. (Bhāg. 1.7.10)

Nāma-kīrtana is the Best

13.35

paraṃ śrīmat padāmbhoja-sadā-saṅgaty apekṣayā
nāma-saokīrtana-prāyām viśuddhāṃ bhaktimācara

O Gopa Kumāra! If you desire to have the eternal association of the lotus feet of the Lord then you should perform pure devotional service which is prominent in chanting of the holy name. (Bṛhad-bhāgavatāmṛta 2.3.144)

Nāma-kīrtana is the Only Way in Kali-yuga

13.36

harer nāma harer nāma harer nāmaiva kevalam
kalau nāsty eva nāsty eva nāsty eva gatir anyathā

The name of Hari, the name of Hari, the name of Hari is absolutely the only way, the only way, the only way in this age of Kali. There is absolutely no other way. (Cc. Ādi 17.21)

The Harināma Verse Explained

13.37

kali-kāle nāma-rūpe kṛṣṇa-avatāra
nāma haite haya sarva-jagat-nistāra
dārḍhya lāgi' 'harer nāma'-ukti tina-vāra
jaḍa loka bujhāite punaḥ 'eva'-kāra
'kevala'-śabde punarapi niścaya-karaṇa
jñāna-yoga-tapa-karma-ādi nivāraṇa
anyathā ye māne, tāra nāhika nistāra
nāhi, nāhi, nāhi—e tina 'eva'-kāra

In this age of Kali, the holy name of the Lord, the Hare Kṛṣṇa mahā-mantra, is the incarnation of Kṛṣṇa. Simply by chanting these names, one associates with the Lord directly. Anyone who does this is certainly delivered. This verse repeats the word eva (certainly) three times for emphasis. It also repeats three times the words harer nāma just to make common people understand. The use of the word kevala (only) prohibits all other processes, such as cultivation of knowledge, practice of mystic yoga, and performance of austerities and fruitive activities. (Cc. Ādi 17.22-25)

Smaraṇa

13.38

etāvān sāokhya-yogābhyāṃ sva-dharma-pariniṣṭhayā
janma-lābhaḥ paraḥ puṃsām ante nārāyaṇa-smṛtiḥ

The highest perfection of human life, achieved either by complete knowledge of matter and spirit, by practice or mystic powers, or by perfect discharge of occupational duty, is to remember the Personality of Godhead at the time of death. (Bhāg. 2.1.6)

The Results of Remembering Material Subjects

vs. that of Remembering Kṛṣṇa

13.39

viṣayān dhyāyataś cittaṃ viṣayeṣu viṣajjate
mām anusmarataś cittaṃ mayy eva pravilīyate

One who meditates on the objects of the senses becomes attached to those things. One who remembers Me, however, becomes absorbed in Me. (Bhāg. 11.14.27)

The Results of Remembering Kṛṣṇa

13.40

avismṛtiḥ kṛṣṇa-padāravindayoḥ
kṣiṇoty abhadrāṇi ca śaṃ tanoti
sattvasya śuddhiṃ paramātma-bhaktiṃ
jñānaṃ ca vijñāna-virāga-yuktam

For one who remembers the lotus feet of Kṛṣṇa, all inauspiciousness soon disappears, and one's good fortune expands. In other words, one becomes free from all material contamination, one attains liberation from repeated birth and death and one's real spiritual life begins. As one's heart becomes gradually purified, one's devotion for the Lord within the heart awakens, and one realizes the Paramatma. Thus one gradually develops knowledge (jñāna), realization (vijñāna), and renunciation (vairāgya). (Bhāg. 12.12.55)

Kīrtana is Better than Śravaṇa and Smaraṇa

13.41

yadyanyā bhaktiḥ kalau kartavyā tadā kīrtanākhyā bhakti-saṃyoga-naiva ityuktam. yajñaiḥ saokīrtana-prāyair yajanti hi sumedhasa iti. tatra ca svatantram eva nāma kīrtanam-atyanta-praśastam.

Even though in the age of Kali one may perform the above eight branches of bhakti, nevertheless, one must perform kīrtana as the principle way of advancing in sādhana-bhakti. The Śrīmad Bhāgavatam says, yajñaiḥ saokīrtana-prāyair yajanti hi sumedhasaḥ, "Those who are intelligent in this age of Kali will worship the Lord through the performance of saokīrtana". On account of this it is determined from an objective point of view, that of all processes of devotional service, nāma-saokīrtana is the best. (Krama-Sandarbha commentary to Bhāg. 7.5.23-24)

Pāda-sevana

13.42

yat-pāda-sevābhirucis tapasvinām
aśeṣa-janmopacitaṃ malaṃ dhiyaḥ
sadyaḥ kṣiṇoty anvaham edhatī satī
yathā padāṅguṣṭha-viniḥsṛtā sarit

By the inclination to serve the lotus feet of the Lord, suffering humanity can immediately cleanse the dirt accumulated in their minds during innumerable births. Like the Ganges, which emanates from the lotus feet of the Lord, such a process immediately cleanses the mind, and thus Kṛṣṇa consciousness gradually increases. (Bhāg. 4.21.31)

13.43

dhautātmā puruṣaḥ kṛṣṇa-pāda-mūlaṃ na muñcati
mukta-sarva-parikleśaḥ pānthaḥ sva-śaraṇaṃ yathā

A pure devotee of the Lord whose heart has once been cleansed by the process of devotional service never relinquishes the lotus feet of the Lord, for they fully satisfy him, as a traveler is satisfied at home after a troubled journey. (Bhāg. 2.8.6)

13.44

pādasevāyāṃ pādaśabdo bhakyaiva nirdiṣṭhaḥ. tataḥ sevāyāḥ
sādaratvaṃ vidhīyate. asya śrī mūrti-darśana-sparśana-parikramānuvrajana-bhagavan-mandira-gaṅgā-puruṣottama-dvārakā-mathurādi tadīya tīrtha-sthāna-gamanā-dayo'py antar-bhāvayed

In this verse, the words, pāda-sevanam indicates through bhakti. On account of this, there is the formal or proper fondness of service. Being intensely attached to thinking of the Lord's lotus feet is called pāda-sevanam. When one is particularly adherent to the process of pāda-sevanam, this gradually includes other processes, such as seeing the form of the Lord, touching the form of the Lord, circumambulating the Deity or the temple of the Lord, visiting such holy places as Jagannātha Purī, Dvārakā, and Mathurā to see the Lord's form, and bathing in the Ganges or Yamunā, and serving the devotees is also known as tadīya-upāsanam, or worshiping those things in connection with Kṛṣṇa. This is also considered to be a branch of pāda-sevanam. (Krama-Sandarbha commentary on Bhāg. 7.5.23-24)

Result of Pāda-sevana

13.45

etāṃ sa āsthāya parātma-niṣṭhām
adhyāsitāṃ pūrvatamair maharṣibhiḥ
ahaṃ tariṣyāmi duranta-pāraṃ
tamo mukundāṅghri-niṣevayaiva

I shall cross over the ocean of material existence, which is extremely difficult to cross by becoming fixed in serving the lotus feet of Mukunda and by taking complete shelter of Him. This is approved by the previous great saints and sages who were fixed in devotion to the Supreme Lord. (Bhāg. 11.23.57)

Note: Śrī Viṣṇuswāmī considered accepting sannyāsa as parātma-niṣṭhām, being fixed in the service of Paramātmā.

13.46

prabhu kahe,—sādhu ei bhikṣura vacana
mukunda sevana-vrata kaila nirdhāraṇa
parātma-niṣṭhā-mātra veṣa-dhāraṇa
mukunda-sevāya haya saṃsāra-tāraṇa
sei veṣa kaila, ebe vṛndāvana giyā
kṛṣṇa-niṣevaṇa kari nibhṛte vasiyā

Lord Caitanya approved the purport of the above verse on account of the determination of the mendicant devotee to engage in the service of Lord Mukunda. He gave His approval of this verse, indicating that it was very good. The real purpose of sannyāsa is to dedicate oneself to the service of the lotus feet of Mukunda. By serving Mukunda, one can actually be liberated from the bondage of material existence. (Cc. Madhya 3.7-9)

Arcana

13.47

yathā taror mūla-niṣecanena tṛpyanti tat-skandha-bhujopaśākhāḥ
prāṇopahārāc ca yathendriyāṇāṃ tathaiva sarvārhaṇam acyutejyā

As by pouring water on the root of a tree the leaves and branches are satisfied, and as supplying food to the stomach the entire body is satisfied, simply by worshiping the Supreme Personality of Godhead, all worship is automatically performed and the entire universe is satisfied. (Bhāg. 4.31.14)

13.48

vidhinā devadeveśaḥ śaokha cakra dharo hariḥ
phalaṃ dadāti sulabhaṃ salilenāpi pūjitaḥ

If Lord Hari, the Supreme master of all demigods, who holds a conch and disc is worshiped properly even if by water, He grants

the suitable result. (Śrī Kṛṣṇāmṛta-mahārṇava Mādhvācarya)

13.49

ye tu sampattimanto gṛhasthāsteṣāṃ tvarcanamārga eva mukhyaḥ tadakṛtvā phi niṣkriñcanavat kevalasmaraṇādi-niṣṭhattve vittaśāṭhya-pratipattiḥ syāt. pārādvārā sapmādanaṃ vyavahāraniṣṭhatvasyālasatvasya vā pratipādakam.
tato śraddhāmayatvāddhīnameva tat. tathā gārhastya-dharmasya devatāyāgarūpasya śākhāpallavādisekasthānīyasya mūlasekarūpam tadarcanamityapi tadakaraṇe mahān doṣaḥ.
dīkṣitānāṃ ca sarveṣāṃ tadakaraṇe narakapātaḥ śrūyate. nanu bhagavan-nāmātmakā eva mantrāḥ, tatra viśeṣeṇa namaḥ śabdādyalaokṛtāḥ, śrī bhagavatā śrī mahṛṣibhiś cāhita-śakti-viśeṣāḥ, śrī bhagavatā saṃamtmasambandhaviśeṣa-pratipādakāśca, tatra kevalāni tato mantreṣu nāmato 'dhikasāmarthye labdhe kathaṃ dīkṣādyapekṣā ucyate, yadyapi svarūpato nāsti, tathāpi prāyaḥ dehādi 'sambandhena kadarya-śīlānāṃ vikṣiptacittānāṃ janānāṃ tat saokocī-karaṇāya mahaṛṣi-prabhṛtibhiratrārcana-mārge kvacit kācin-māryādā sthāpitāsti.

 

Śrīla Prabhupāda paraphrases this passage from Śrīla Jīva Gosvāmī's Krama-Sandarbha: "Especially for gṛhasthas who have money, the path of Deity worship is strongly recommended. An opulent householder who does not engage his hard-earned money in the service of the Lord is called a miser. One should not engage paid brāhmaṇas to worship the Deity. If one does not personally worship the Deity but engages paid servants to do so he is considered lazy. His worship of the Deity is called artificial and devoid of faith. An opulent householder can collect luxurious paraphenalia for Deity worship, and consequently for householder devotees the worship of the Deity is compulsory. [In our Kṛṣṇa consciousness movement there are brahmacārīs, gṛhasthas, vānaprasthas, and sannyāsīs, but the Deity worship in the temple should be performed expecially by the householders. The brahmacārīs can go with the sannyāsīs to preach, and the vānaprasthas should prepare themselves for the next status of renounced life, sannyāsa] Gṛhastha devotees, however, are generally engaged in material activities, and therefore if they do not take to Deity worship, their falling down is positively assured. Deity worship means following the rules and regulations precisely. That will keep one steady in devotional service. Gṛhasthas must adopt the arcana-viddhi, or Deity worship according to the suitable arrangements and directions given by the spiritual master. Deity worship should be continued along with hearing and chanting. Therefore every mantra is preceded by the word namaḥ. In all the mantras there are specific potencies, of which the gṛhastha must take advantage. There are many mantras preceded by the word namaḥ, but if one chants the holy name of the Lord, he receives the result of chanting namaḥ many times. By chanting the holy name of the Lord, one can reach the platform of love of Godhead. One might ask, then, what is the necessity of being initiated? The answer is that even though the chanting of the holy name is sufficient to enable one to progress in spiritual life to the standard of love of Godhead, one is nonetheless susceptible to contamination because of having a material body, consequently special stress is given to arcana-viddhi. One should therefore regularly take advantage of both the bhāgavata process and the pāñcarātrikī process. (Krama Sandarbha commentary Bhāg. 7.5.23)

13.50

patraṃ puṣpaṃ phalaṃ toyaṃ yo me bhaktyā prayacchati
tad ahaṃ bhakty-upahṛtam aśnāmi prayatātmanaḥ

If one offers Me with love and devotion a leaf, a flower, a fruit or some water, I will accept it with similar love and devotion. (Bhagavad-gītā 9.26)

13.51

ayaṃ svasty-ayanaḥ panthā dvi-jāter gṛha-medhinaḥ
yac chraddhayāpta-vittena śuklenejyeta pūruṣaḥ

The most auspicious course for householders of the twice-born caste is that they devoutly worship the Deity form of the Supreme Person by sacrifices performed with honestly earned wealth. (Bhāg. 10.84.37)

Vandana

13.52

tat-pāda-padma pravaṇaiḥ kāya-mānasa-bhāṣitaiḥ
praṇāmo vāsudevasya vandanaṃ kathyate budhaiḥ

When those who are devoted to Lord Hari's lotus feet offer respects to Him with their body, mind, or words, this is called vandanam by learned devotees. (Hari-bhakti-kalpa-latikā 9.1)

13.53

kiṃ vidyayā parama-yoga-pathaiś ca kintai-
rabhyāsato'pi śataśo janibhir-duruhaiḥ
vande mukundam iha yan-natimātrakeṇa
karmāṇyapohya paramaṃ padameti lokaḥ

What need is there to perform the different yoga systems, which are difficult to perfect even in a hundred births? What need is there to struggle to attain transcendental knowledge? I shall offer my respectful obeisances to Lord Kṛṣṇa, for simply by offering obeisances to Him, one may get free from the bonds of karma, and attain the supreme spiritual world. (Hari-bhakti-kalpa-latikā 9.2)

The Glories of Vandana

13.54

tat te 'nukampāṃ su-samīkṣamāṇo
bhuñjāna evātma-kṛtaṃ vipākam
hṛd-vāg-vapurbhir vidadhan namas te
jīveta yo mukti-pade sa dāya-bhāk

O Lord, one who seeks Your mercy, while tolerating all kinds of adversities due to past karma, who always serves You in devotion with his body, mind, and words, and who goes on offering prayers and obeisances to You from within the core of his heart despite all hardships, liberation is his rightful inheritance. (Bhāg. 10.14.8)

13.55

nāhaṃ vande tava caraṇayor-dvandvam-advandva-hetoḥ
kumbhīpākaṃ gurumapi hare nārakaṃ nāpanetum
ramyā rāmā-mṛdutanulatā-nandane nāpi rantuṃ
bhāve bhāve hṛdayabhavane bhāvayeyaṃ bhavantam

O my Lord Hari! I don't pray at Your lotus feet to be saved from the duality of existence or to escape this grim hell of boiling tribulations. Nor do I pray to enjoy the soft-skinned beautiful women who reside in the garden of heaven. I pray to You only to develop love for You within my heart of hearts, birth after birth. (Mukunda-mālā-stotram 4)

Dāsyam

13.56

dehadhīndrayavāk ceto-dharma-kāmārtha-karmaṇām
bhagavatyarpaṇaṃ prītyā dāsyam-ity-abhidhīyate

When the work performed by the body, intelligence, senses, voice, and mind, the pious activities, enjoyment and wealth, are offered with love to the Supreme Personality of Godhead, that is called dāsyam, service. (Hari-bhakti-kalpa-latikā 10.1)

13.57

dāsye khalu nimajjanti sarvā eva hi bhaktayaḥ
vāsudeve jagantīva nabhasīva diśo daśa

 

Just as the universes enter the transcendental body of Lord Vāsudeva, and just as the ten directions enter the sky, in the same way, all different forms of bhakti enter into service. (Hari-bhakti-kalpa-latika 10.2)

13.58

śravaṇaṃ kīrtanaṃ dhyāna-pādasevanamarcanām
vandanaṃ svārpaṇaṃ sakhyaṃ sarvaṃ dāsye pratiṣṭhitam

The devotional processes of hearing about the Lord, glorifying Him, remembering Him, serving His lotus feet, worshiping Him, offering obeisances to Him, surrendering everything to Him, and befriending Him, all rest on service to Him. (Hari-bhakti-kalpa-latika 10.3)

The Different Branches of Dāsya

13.59

ādaraḥ paricaryāyāṃ sarvāṅgair abhivandanam
mad-bhakta-pūjābhyadhikā sarva-bhūteṣu man-matiḥ

My devotees take great care and respect in rendering Me service, offering obeisances with all their bodily limbs, and above all worshiping My devotees. They see all living beings as related to Me. (Bhāg. 11.19.21)

13.60

mad-artheṣv aṅga-ceṣṭā ca vacasā mad-guṇeraṇam
mayy arpaṇaṃ ca manasaḥ sarva-kāma-vivarjanam

For Me they engage the entire energy of their bodies. They use their words to describe My qualities; they offer their minds to Me; and they reject all material desires. Thus are My devotees characterized. (Bhāg. 11.19.22)

The Prayer of the Servant of the Lord

13.61

kāmādīnāṃ kati na katidhā pālitā durnideśās
teṣāṃ jātā mayi na karuṇā na trapā nopaśāntiḥ
utsṛjyaitān atha yadu-pate sāmprataṃ labdha-buddhis
tvām āyātaḥ śaraṇam abhayaṃ māṃ niyuokṣvātma-dāsye

O my Lord, there is no limit to the unwanted orders of lusty desires. Although I have rendered them so much service, they have not shown any mercy upon me. I have not been ashamed to serve them, nor have I even desired to give them up. O my Lord, O head of the Yadu dynasty, recently, however, my intelligence has been awakened and now I am giving them up. Due to transcendental intelligence, I now refuse to follow the unwanted orders of these desires. Now I come to You to surrender myself at Your fearless lotus feet. Kindly engage me in Your personal service and save me. (Cc. Madhya 22.16)

The Definition of Sakhya

13.62

ati-viśvasta cittasya vāsudeve sukhāmbudhau
sauhaṝddena parā prītiḥ sakhyam ity-abhidhīyate

A very faithful devotee's love for Lord Vāsudeva, who is an ocean of bliss, in the mood of friendship is called sakhyam, friendship. (Hari-bhakti-kalpa-latikā 11.1)
Two Divisions of Sakhya: Based on Faith

and Based on Friendly Affection

13.63

viśvāso mitravṛttiś ca sakhyaṃ dvividham-īritiam

The wise have determined that sakhya, friendship, has two divisions: sakhyam that is a generic sense of friendship based on faith [that "God is my friend" in sadhana-vaidhi-bhakti] and a highly refined and developed sakhyam based on the temperament of friendly feelings [as in the case of the cowherd boys in Vṛndāvana. (Bhakti-rasāmṛta-sindhu, Pūrva-vibhāga 2.188)

Generic Sakhyam, Based on Faith

13.64

evaṃ manaḥ karma-vaśaṃ prayuokte
avidyayātmany upadhīyamāne
prītir na yāvan mayi vāsudeve
na mucyate deha-yogena tāvat

When the living entity is covered by the mode of ignorance, he does not understand the individual living being and the supreme living being. His mind is immersed in fruitive activity. Until he is "friendly" or affectionate towards Lord Vāsudeva, he is certainly not delivered from having to accept a material body again and again. (Bhāg. 5.5.6)

Sakhyam Based on Intimate Feelings of Friendship

13.65

aho bhāgyam aho bhāgyaṃ nanda-gopa-vrajaukasām
yan-mitraṃ paramānandaṃ pūrṇaṃ brahma sanātanam

What good fortune was Nanda Mahārāja's! What good fortune was bestowed upon the gopas, and all the other residents of Vraja! Their good fortune is beyond limits, because the eternally blissful Personality of Godhead is their friend. (Bhāg. 10.14.32)

The Definition of Atmā-nivedanam

13.66

kṛṣṇāyārpita-dehasya nirmamasyāp;mhaokṛteḥ
manasas tat svarūpatvaṃ smṛtam-ātma-nivedanam

Free from false ego and a false sense of proprietorship, a pure devotee surrenders his body to the Lord. The natural inclination of such a devotee's mind is called ātmā-nivedanam surrendering everything. (Hari-bhakti-kalpa-latika 12.1)

13.67

vapurādiṣu yo'pi ko'pi vā guṇato'māni yathā-tathā-vidhaḥ
tadahaṃ tava pāda-padmayo-rahamadyaiva mayā samarpitaḥ

Whatever might be my situation with regard to the body and worldly conditions; whatever might be the type of character I am endowed with I dedicate here and now my entire self to You. (Stotra-ratnam 49)

Śaraṇāgati

13.68

devarṣi-bhūtāpta-nṛṇāṃ pitṝṇāṃ
na kiokaro nāyam ṛṇī ca rājan
sarvātmanā yaḥ śaraṇaṃ śaraṇyaṃ
gato mukundaṃ parihṛtya kartam

O King, one who has given up all material desires and has taken full shelter of the lotus feet of Mukunda, who offers shelter to all, is not indebted to the demigods, great sages, ordinary living beings, relatives, friends, mankind, or even one's forefathers who have passed away. Since all such classes of living beings are part and parcel of the Supreme Lord, one who has surrendered to the Lord's service has no need to serve such persons separately. (Bhāg. 11.5.41)

13.69

sarva-dharmān parityajya mām ekaṃ śaraṇaṃ vraja
ahaṃ tvāṃ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ

Abandon all varieties of religion and surrender unto Me. I shall protect you from all sinful reactions. Do not fear. (Bhagavad-gītā 18.66)

Duties and Religious Principles (Dharma) Favorable to Bhakti

13.70

sarvato manaso 'saṅgam ādau saṅgaṃ ca sādhuṣu
dayāṃ maitrīṃ praśrayaṃ ca bhūteṣv addhā yathocitam

A sincere disciple should shun all material conceptions and associate with sādhus, by showing kindness to subordinates, friendship to peers, and reverence to superior devotees. (Bhāg. 11.3.23)

13.71

śaucaṃ tapas titikṣāṃ ca maunaṃ svādhyāyam ārjavam
brahmacaryam ahiṃsāṃ ca samatvaṃ dvandva-saṃjñayoḥ

A sincere disciple should shun all material conceptions by remaining clean, austere, tolerant, quiet, studious, simple, celibate, non-violent, and unbewildered by duality. (Bhāg. 11.3.24)

13.72

sarvatrātmeśvarānvīkṣāṃ kaivalyam aniketatām
vivikta-cīra-vasanaṃ santoṣaṃ yena kenacit

One should realize that souls are all-pervading and that the Lord is the Supreme controller of the universe. In this way, he should live in solitude, free from attachment to wife, family, home, and society. He should wear ragged cloth or tree bark and remain contented with whatever he gets without endeavor. (Bhāg. 11.3.25)

13.73

śraddhāṃ bhāgavate śāstre 'nindām anyatra cāpi hi
mano-vāk-karma-daṇḍaṃ ca satyaṃ śama-damāv api

He should have firm faith in scriptures that glorify the Lord, but should not blaspheme other scriptures. He should control his mind, words, and deeds. He should always remain truthful and keep his senses controlled. (Bhāg. 11.3.26)

13.74

śravaṇaṃ kīrtanaṃ dhyānaṃ harer adbhuta-karmaṇaḥ
janma-karma-guṇānāṃ ca tad-arthe 'khila-ceṣṭitam

One should listen to, glorify, and meditate upon the wonderful births, pastimes, and qualities of the Supreme Personality of Godhead, Śrī Hari. One should also dedicate all his acts for the pleasure of the Lord. (Bhāg. 11.3.27)

13.75

iṣṭaṃ dattaṃ tapo japtaṃ vṛttaṃ yac cātmanaḥ priyam
dārān sutān gṛhān prāṇān yat parasmai nivedanam

One should perform sacrifice, charity, and penance only for the pleasure of the Lord. One should also chant mantras and hymns in praise of the Lord. All one's religious duties should be done for Him. One also should offer to the Lord whatever gives one pleasure. (Bhāg. 11.3.28)

13.76

utsāhān-niścayād dhairyāt tat-tat-karma-pravartanāt
saṅga-tyāgāt sato vṛtteḥ ṣaḍbhir-bhaktiḥ prasidhyati

Enthusiasm, determination, patience, acting according to the principles of devotional service, giving up the association of non-devotees and following in the footsteps of the previous ācāryas these six things are favorable to the cultivation of devotional service. (Upadeśāmṛta 3)

Detachment is Favorable for Bhakti

13.77

jāta-śraddho mat-kathāsu nirviṇṇaḥ sarva-karmasu
veda duḥkhātmakān kāmān parityāge 'py anīśvaraḥ

Sometimes a devotee has awakened faith in hearing about Me, but even though he is disgusted with karmic life and knows the miseries that sensual pleasures bring, he is unable to give up his attachment to sense gratification. (Bhāg. 11.20.27)

13.78

tato bhajeta māṃ prītaḥ śraddhālur dṛḍha-niścayaḥ
juṣamāṇaś ca tān kāmān duḥkhodarkāṃś ca garhayan

Such a devotee should worship Me with affection, faith, determination and conviction, even while engaging in sense gratification, knowing that such sense gratification leads to misery, and all the while hating his attachments to material pleasures. In this way, sincerely lamenting his attachments to material pleasures, he should go on worshiping Me with affection and conviction. Gradually his material attachments will disappear. (Bhāg. 11.20.28)

13.79

proktena bhakti-yogena bhajato māsakṛn muneḥ
kāmā hṛdayyā naśyanti sarve mayi hṛdi sthite

In this way, an intelligent person will constantly worship Me in bhakti-yoga and will find that gradually all the material desires in his heart disappear, as I become firmly situated in his heart. (Bhāg. 11.20.29)

13.80

anāsaktasya viṣayān yathārham-upayuñjataḥ
nirbandhaḥ kṛṣṇa-sambandhe yuktaṃ vairāgyamucyate

That renunciation in which there is no attachment for the objects of the senses, but in which everything is seen in relationship to Kṛṣṇa and all things are engagcd in His service is called yukta-vairāgya, or practical renunciation. (Bhakti-rasāmṛta-sindhu, Pūrva-vibhāga 2.125)

13.81

viṣayā vinivartante nirāhārasya dehinaḥ
rasa-varjaṃ raso 'py asya paraṃ dṛṣṭvā nivartate

The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remain, but ceasing such engagements by experiencing a higher taste, he is fixed in consciousness. (Bhagavad-gītā 2.59)

Gṛhastha Conduct is Favorable for Bhakti

13.82

laukikī vaidikī vāpi yākriyā kriyate mune
hari-sevānukulaiva sā kāryā bhaktim-icchātā

O sage, one who aspires for devotional service should perform all activities, whether Vedic or mundane, in a way that is favorable for the service of Lord Hari. (Bhakti-rasāmṛta-sindhu, Pūrva-vibhāga 2.200, from Nārada-Pañcarātra)

Fasting on Ekādaśī is Favorable for Bhakti

13.83

tulasya-śvathadhātryādi-pūjanaṃ dhāmaniṣṭhatā
aruṇodaya-viddhastu saṃtyājyo harivāsaraḥ
janmāṣṭamyādikaṃ sūryoda-yaviddhaṃ parityajet

One should worship Tulasī, the banyan and amalā trees, and everything else that is in relation to the Lord. One should be faithful to the Lord's abode. One should fast on Ekādaśī and Janmāṣṭamī, but should avoid fasting on mixed Ekādaśī, such as when part of the Ekādaśī falls on the tenth day of the moon. One should also avoid practicing mixed Janmāṣṭamī, such as when it partly falls on the seventh day of the moon. (Prameya-ratnāvalī 8.9)

13.84

bahu-vākya-virodhena sandeho jāyate yadā
upoṣyā dvādaśī tatra trayodaśyāntu pāraṇam

When there is a doubt about the correct fasting day for Edādaśī or vrata due to many opposing scriptural statements, one should fast on dvādaśī and break the fast on trayodaśī. (Hari-bhakti-vilāsa 12.279, from Nāradīya Purāṇa)

What Destroys Bhakti

13.85

atyāhāraḥ prayāsaś ca prajalpo niyamāgrahaḥ
jana-saṅgaś ca laulyaṃ ca ṣaḍbhir bhaktir vinaśyati

Over-eating or over-collecting, over endeavoring for mundane things, useless idle talk, neglecting scriptural rules or only formally following them, mundane association, and greed these six things destroy devotion to Kṛṣṇa. (Upadeśāmṛta 4)

The Dust and Water From a Devotee's Feet, and His Remnants

all Have the Power to Bestow Prema

13.86

kṛṣṇera ucchiṣṭa haya 'mahā-prasāda' nāma
'bhakta-śeṣa' haile 'mahā-mahā-prasādākhyāna'
bhakta-pada-dhūli āra bhakta-pada-jala
bhakta-bhukta-avaśeṣa, tina mahā-bala
ei tina-sevā haite kṛṣṇa-premā haya
punaḥ punaḥ sarva-śāstre phukāriyā kaya
tāte bāra bāra kahi, śuna bhakta-gaṇa
viśvāsa kariyā kara e-tina sevana

The remnants of food offered to Kṛṣṇa is called mahā-prasāda. After this mahā-prasāda is taken by a devotee, the remnants are mahāmahā-prasāda. The dust of the feet of a devotee, the water that has washed the feet of a devotee, and the remnants of food left by a devotee are very powerful. By service to these three, one attains the supreme goal of ecstatic love for Kṛṣṇa. In all the revealed scriptures this is declared again and again. Therefore, my dear devotees, please hear from me, for I insist again and again; please keep faith in these three and serve to them without hesitation. (Cc. Antya 16.59-62)

The Glories of Mahā-prasāda

13.87

naivedyaṃ jagadīśasya annapānādikañ ca yat
bhakṣyābhakṣa-vicāraś ca nāsti tad-bhakṣaṇe dvijāḥ

O brāhmaṇas, those foodstuffs and beverages that are offered to Kṛṣṇa for His pleasure are transcendental and one should never try to distinguish them as eatables and non-eatables. (Hari-bhakti-vilāsa 9.403)

13.88 and 89

brahmavan-nirvikāram hi yathā viṣṇus tathaiva tat
vikāraṃ ye prakurvanti bhakṣaṇe tad dvijātayaḥ
kuṣṭha-vyādhi-samāyuktāḥ putradāra-vivarjitāḥ
nirayaṃ yānti te viprā yasmān-nāvartate punaḥ

O brāhmaṇas, the offerings to Śrī Hari are transcendental, incorruptible, and nondifferent from Viṣṇu. Those who have a perverted mentality, and who thinks them to be material will develop leprosy, be devoid of children, wife, and family, and go to the deepest darkest regions of hell from which he will never return. (Hari-bhakti-vilāsa 9.404,405)

13.90

kukkurasya mukhād bhraṣṭaṃ tad annaṃ patate yadi
brāhmaṇenā 'pi bhoktavyaṃ itareṣām tu kā kathā

Mahā-prasāda destroys all sins. Even if it has been touched by the lips of a dog or has fallen on the ground, it will still be relished by brāhmaṇas. Then what to speak if it is touched by others. (Skanda Purāṇa, Puri Māhātmya 2.2.38.17)

13.91

aśucir-vāpyanācāro manasā-pāpam-ācaran
prāpti mātreṇa bhoktavyaṃ nātra kāryā vicāraṇā

Even if one is in unclean state of body or mind, engaged in irreligious acts, he should eat mahā-prasāda whenever it is available to him. There is no need to deliberate on this. (Skanda Purāṇa, Puri Māhātmya 2.5.3.14)

Attachment to Wife and Home is Antagonistic

to Developing Bhakti

13.92

matir na kṛṣṇe parataḥ svato vā mitho 'bhipadyeta gṛha-vratānām
adānta-gobhir viśatāṃ tamisraṃ punaḥ punaś carvita-carvaṇānām

Because of their uncontrolled senses, persons addicted to materialistic life progress toward hellish conditions and repeatedly chew the chewed. Their inclinations toward Kṛṣṇa are never aroused, either by the instruction of others, by their own efforts or by a combination of both. (Bhāg 7.5.30)

13.93

na te viduḥ svārtha-gatiṃ hi viṣṇuṃ
durāśayā ye bahir-artha-māninaḥ
andhā yathāndhair upanīyamānās
te 'pīśa-tantryām uru-dāmni baddhāḥ

Persons entrapped by the consciousness of enjoying material life, and who have therefore accepted as their leader or guru a similar blind man attached to external sense objects, cannot understand that the goal of life is to return home, back to Godhead and engage in the service of Lord Viṣṇu. As blind men guided by another blind man miss the right path and fall into a ditch, materially attached men led by another materially attached man are bound by the ropes of fruitive labor, which are very strong. They continue again and again in materialistic life, suffering the threefold miseries. (Bhāg 7.5.31)

Things Unfavorable to Devotional Service

13.94

arcye viṣṇau śilādhīr-guruṣu naramatir vaiṣṇave jāti-buddhir-
viṣṇor-vā vaiṣṇavānāṃ kalimala-mathane pāda-tīrthe'mbu-buddhiḥ
śrī-viṣṇor-nāmni mantre sakala-kaluṣahe śabda-sāmānya-buddhir-
viṣṇau sarveśvareśe tad-itara-samadhīr-yasya vā nārakī saḥ

Whoever considers the Deity of the Supreme Lord to be dead matter made out of wood, stone or metal, or the spiritual master, who is an eternal associate of the Supreme Lord, to be an ordinary man, who is prone to die, or the Vaiṣṇava to be coming from some caste, or the water that washes the feet of the pure devotee or the Supreme Personality of Godhead to be ordinary water, although such water has the potency to destroy all the evils of the age of Kali, or considers the holy name of the Supreme Lord or mantras dedicated to Him, which are able to destroy all sin to be ordinary sounds , or thinks the Supreme Lord of all, Lord Viṣṇu, to be on the same level as demigods, has a hellish mentality. Whoever thinks in this way is certainly a resident of hell. (Padma Purāṇa)

Bad Association Destroys Bhakti

13.95

tato duḥsaṅgam utsṛjya satsu sajjeta buddhimān
santa evāsya chindanti mano-vyāsaṅgam uktibhiḥ

Therefore an intelligent person should dissociate himself from evil company and associate with saintly persons, for the wise and pious saints sever one's deep attachment to material existence and one gets liberation by their teachings. (Bhāg. 11.26.26)

13.96

sādhu-saṅga, kṛṣṇa-kṛpā, bhaktira svabhāva
e tine saba chāḍāya, kare kṛṣṇe 'bhāva'

Association with a devotee, the mercy of Kṛṣṇa, and the nature of devotional service all help one to give up undesirable association and gradually attain elevation to the platform of love of Godhead. (Cc. Madhya 24.104)

13.97

'duḥsaṅga' kahiye—'kaitava', 'ātma-vañcanā'
kṛṣṇa, kṛṣṇa-bhakti vinu anya kāmanā

Cheating oneself and cheating others is called kaitava. The association of cheaters is called duḥsaṇga, bad association. Those who desire things other than Kṛṣṇa's service are also called duḥsaṇga, bad association. (Cc. Madhya 24.99)

13.98

niṣkiñcanasya bhagavad-bhajanon-mukhasya
pāraṃ paraṃ jigamiṣor-bhava-sāgarasya
sandarśanaṃ viṣayiṇām-atha yoṣitāṃś ca
hā hanta hanta viṣ-bhakṣaṇato 'py asādhu

For a person seriously desiring to cross the material ocean and engage in the transcendental loving service of the Lord without material motives, seeing a materialist engaged in sense gratification and seeing a woman who is similarly interested in more abominable than drinking poison willingly. (Caitanya-candrodaya-naṭaka 8.23)

13.99

asat-saṅga- tyāga,—ei vaiṣṇava-ācāra
strī-sāṅgī'—eka asādhu, 'kṛṣṇābhakta' āra

The essential behavior of a Vaiṣṇava is that he gives up unholy association. In other words, he avoids the company of non-devotees and men who are addicted to women and devotes himself to Kṛṣṇa. (Cc. Madhya 22.87)

Prohibitions and Strictures Regarding Behavior that Destroys Bhakti

(1) Renouncing Bad Association

13.100

varaṃ hutavahajālā-pañjarāntar-vyavasthitiḥ
na śauri-cintā-vimukha-jana-saṃvāsa-vaiśasam

It is better to live in a cage of fire than to invite ruin by living with those who are averse to thinking about Śrī Kṛṣṇa. (Kātyāyana Saṃhitā)

(2) Avoid Attachment to Accepting

Too Many Disciples and Over Endeavoring

13.101

na śiṣyān anubadhnīta granthān naivābhyased bahūn
na vyākhyām upayuñjīta nārambhān ārabhet kvacit

A sannyāsī must not present allurements of material benefit to attract many disciples. He should not initiate unqualified disciples in order to expand the number of his followers for prestige and material gain. He should not unnecessarily read many books, nor should he lecture on scriptures such as the Śrīmad Bhāgavatam as a way of making his livelihood. He must not attempt to increase material opulence unnecessarily. He must renounce endeavors for things which are beyond his means and which cannot be attained even at the expense of great time and energy (Mahārambha). (Bhāg. 7.13.8)

(3) Remaining Undisturbed by Material Misfortunes

13.102

alabhdeva vinaṣhe vā bhakṣyācchādana-sādhane
aviklavamatir-bhūtvā harim eva dhiyā smaret

If one fails to get the necessities of life, or if one loses everything, one's recourse is to always mediate within oneself upon the Lord, with an undisturbed mind. (Bhakti-rasāmṛta-sindhu, Pūrva-vibhāga 2.114)

(4) Avoiding Lamentation

13.103

śokā-maryādibhir-bhāvair-ākrāntaṃ yasya mānasam
kathaṃ tatra mukundasya sphurti-sambhāvanā bhavet

How can Lord Śrī Kṛṣṇa appear in the heart of a person who is governed by emotions like sorrow and anger? (Bhakti-rasāmṛta-sindhu, Pūrva-vibhāga 2.115)

(5) Prohibitions on Worshiping Other Gods

13.104

harir eva sadārādhyaḥ sarva-deveśvareśvaraḥ
itare brahma-rudrādyā nāvajñeyāḥ kadācana

One should always worship Lord Hari, who is the Supreme Controller of all gods, but one should not show contempt for the demigods like Brahmā, Rudra, and others. (Bhakti-rasāmṛta-sindhu, Pūrva-vibhāga 2.116)

(6) One Should Avoid Giving Pain to Other Living Beings

13.105

piteva putraṃ karuṇo nodvejayati yo janam
viśuddhasya hṛṣīkeśas-tūrṇaṃ tasya prasīdati

Just as an affectionate father never gives any cause for fear and pain in his dealings with his children, so Lord Hṛṣīkeśa, is very quickly pleased with those pure-minded souls who are compassionate to all creatures and who avoid being a source of pain and harassment, fear and anxieties to them. (Bhakti-rasāmṛta-sindhu, Pūrva-vibhāga 2.117)

Bhakti is Superior to False Renunciation

13.106

prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ
mumukṣabhiḥ parityāgo vairāgyaṃ phalgu kathyate

That renunciation which is practiced by those desirous of impersonal liberation and which rejects things in connection with Lord Hari, thinking them to be material, is called phālgu-vairāgya, external or false renunciation. (Bhakti-rasāmṛta-sindhu, Pūrva-vibhāga 2.126)

Things Opposed to Bhakti Reside in Five Places

13.107

abhyarthitas tadā tasṃai sthānāni kalaye dadau
dyūtaṃ pānaṃ striyaḥ sūnā yatrādharmaś catur-vidhaḥ

Mahārāja Parīkṣita, having thus been petitioned by Kali, sin personified, gave him permission to reside wherever gambling, drinking, prostitution, and animal slaughter are performed. (Bhāg. 1.17.38)

13.108

punaś ca yācamānāya jāta-rūpam adāt prabhuḥ
tato 'nṛtaṃ madaṃ kāmaṃ rajo vairaṃ ca pañcamam

The personality of Kali asked for something more, and because of his begging, the King gave him permission to live where there is gold, because, wherever there is gold there is also falsity, intoxication, lust, envy, and enmity. (Bhāg. 1.17.39)

13.109

amūni pañca sthānāni hy adharma-prabhavaḥ kaliḥ
auttareyeṇa dattāni nyavasat tan-nideśa-kṛt

Thus the personality of Kali, by the directions of Mahārāja Parīkṣita, the son of Uttara, was allowed to live in those five places. (Bhāg. 1.17.40)

13.110

athaitāni na seveta bubhūṣuḥ puruṣaḥ kvacit
viśeṣato dharma-śīlo rājā loka-patir guruḥ

Therefore, whoever desires progressive well-being, especially kings, religionists, public leaders, brāhmaṇas, and sannyāsīs, should never come in contact with the four above-mentioned irreligious principles (Bhāg. 1.17.41)

The Different Kinds of Bad Association that Destroys Bhakti

13.111

āula, bāula, karttābhajā, neḍā, daraveśa, sāñi
sahajiyā, sakhībhekī, smārta, jāta-gosāñi
ativādī, cūḍādhārī, Gaurāṅga-nāgarī
tato kahe, ei terara saṅga nāhi kari

The names of sahajiyā saṃpradāyas are as follows: āula, (a mendicant sect following a very easy course of worship) bāula ( a sect of mendicants who wander about singing sweet melodies about the pastimes of Rādhā and Kṛṣṇa while engaging in abominable practices), karttābhajā ( a sect of "followers" of Śrī Gaurāṇga in Bengal), neḍā (Literally: "shaven-headed." Used to sarcastically refer to devotees whose greatest religious principle is their shaven heads. The word also means bald or barren and connotes someone who represents himself as a devotee while his so-called religious life is barren of genuine realization.)

Daraveśa (A Muslim mendicant. This word has also been used by Śrīla Prabhupada to mean "hippie."), sāñi (literally means "religious instructor"), sahajiyā (literally means "easy-ist." indicates one who takes the pastimes of Rādhā and Kṛṣṇa cheaply.), sakhībhekī (One who imagines himself a gopī, and adopts the dress of a woman), smārta, (formalistic and materialistic brāhmaṇas), jāta-gosāṇi (caste gosvāmīs), ativāḍī (proud devotees), cūḍādhārī (Those whose only religious principle consists in shaving the head and maintaining a tuft of hair, marking themselves as Vaiṣṇavas), and gaurāṇga-nāgarī (Those who consider that it is the position of Śrī Caitanya to be the enjoyer of women, when in fact as a sannyāsi in His ācārya-līlā Śrī Caitanya avoided all association with women). One should avoid associating with these different classes of imitation devotees.

Association With Women Destroys Bhakti

13.112

mātrā svasrā duhitrā vā nāviviktāsano bhavet
balavān indriya-grāmo vidvāṃsam api karṣati

One should not sit on the same seat even with one's own mother, sister, or daughter, for the senses are so strong that even though one is very advanced in knowledge, he may be attracted by sex. (Bhāg. 9.19.17)

Remembrance of Sex Pleasure Condemned

13.113

yadavadhi mama cetaḥ kṛṣṇa-pādāravinde
nava-nava-rasa-dhāmanudyataṃ rantum āsīt
tadavadhi bata nārī-saṅgame smaryamāṇe
bhavati mukha-vikāraḥ suṣṭhu niṣṭhivanaṃ ca

Since I have been engaged in the transcendental loving service of Kṛṣṇa, realizing ever-new pleasure in Him, whenever I think of sex pleasure, my lips curl with distaste and I spit at the thought. (Bhakti-rasāmṛta-sindhu, Dakṣiṇa-vibhāga, 5.72 quoted from Yamunācārya)

The Power of a Woman to Attract the Mind

13.114

durvāra indriya kare viṣaya-grahaṇa
dāravī prakṛti hare munerapi mana

So strongly do the senses adhere to the objects of their enjoyment that indeed a wooden statue of a woman (daru-prakṛti) attracts the mind of even a great saintly person. (Cc. Antya 2.118)

One Should Completely Give Up all Association With Women

13.115

satyaṃ śaucaṃ dayā maunaṃ
buddhiḥ śrīr hrīr yaśaḥ kṣamā
śamo damo bhagaś ceti
yat-saṅgād yāti saokṣayam

[One who takes the path of unrighteousness, gets corrupted by bad association and becomes involved in the pursuit of sex and the pleasures of the tongue.] He becomes devoid of truthfulness, cleanliness, mercy, gravity, spiritual intelligence, shyness, austerity, fame, forgiveness, control of the mind, control of the senses, fortune and all such opportunities. (Bhāg. 3.31.33)

13.116

teṣv aśānteṣu mūḍheṣu
khaṇḍitātmasv asādhuṣu
saṅgaṃ na kuryāc chocyeṣu
yoṣit-krīḍā-mṛgeṣu ca

One should not associate with a coarse fool who is bereft of the knowledge of self-realization and who is no more than a dancing dog in the hands of a woman. (Bhāg. 3.31.34)

Gṛhamedhi-dharma Condemned

13.117

yan maithunādi-gṛhamedhi-sukhaṃ hi tucchaṃ
kaṇḍūyanena karayor iva duḥkha-duḥkham
tṛpyanti neha kṛpaṇā bahu-duḥkha-bhājaḥ
kaṇḍūtivan manasijaṃ viṣaheta dhīraḥ

Sex is compared to the rubbing of two hands to relieve an itch. Gṛhamedhis, so called gṛhasthas, who have no spiritual knowledge, think this itching is the greatest platform of happiness. Actually it is the source of distress. The kṛpaṇas, the fools who are just the opposite of brāhmaṇas, are not satisfied by repeated sense enjoyment. Those who are dhīra, however, who are sober and who tolerate this itching, are not subjected to the suffering of fools and rascals. (Bhāg. 7.9.45)

Tamasic and Rajasic Foods are Antagonistic to Bhakti

13.118

kaṭv-amla-lavaṇāty-uṣṇa-tīkṣṇa-rūkṣa-vidāhinaḥ
āhārā rājasasyeṣṭā duḥkha-śokāmaya-pradāḥ

Foods that are too bitter, too sour, salty, hot, pungent, dry, and burning are dear to those in the mode of passion. Such foods cause distress, misery, and disease. (Bhagavad-gītā 17.9)

13.119

yāta-yāmaṃ gata-rasaṃ pūti paryuṣitaṃ ca yat

ucchiṣṭam api cāmedhyaṃ bhojanaṃ tāmasa-priyam

Foods prepared more than three hours before being eaten, food that is tasteless, decomposed, and putrid, and food consisting of remnants and untouchable things is dear to those in the mode of darkness. (Bhagavad-gītā 17.10)

Meat-eating Destroys Bhakti

13.120
ye tv anevaṃ-vido 'santaḥ stabdhāḥ sad-abhimāninaḥ
paśūn druhyanti viśrabdhāḥ pretya khādanti te ca tān

Those wicked persons who do not know the real nature of dharma, who are proud and stubborn, who consider themselves righteous and who mercilessly slaughter animals will, in their next life, be eaten by the very beasts they kill. (Bhāg. 11.5.14)

13.121

yo yasya māṃsam-aśnāti sa tan māṃsāda ucyate
matsyādaḥ sarva-māṃsādas-tasmān-mat-syān vivarjayet

Whoever eats the meat of someone, he is called the eater of the meat of that entity. But a fish eater is considered as eater of all meats. Therefore one should not eat fish. (Manu-saṃhitā 5.15)

The Senses are Like Wives, and the Tongue is the Most Powerful

13.122

jihvaikato 'cyuta vikarṣati māvitṛptā
śiśno 'nyatas tvag-udaraṃ śravaṇaṃ kutaścit
ghrāṇo 'nyataś capala-dṛk kva ca karma-śaktir
bahvyaḥ sapatnya iva geha-patiṃ lunanti

My dear Lord, O infallible one, my position is like that of a person who has many wives, all trying to attract him in their own way. For example, the tongue is attracted to palatable dishes, the genitals to sex with an attractive woman, and the sense of touch to contract with soft things. The belly, although full, still wants to eat more, and the ear, not attempting to hear about You, is generally attracted to mundane songs and music. The sense of smell is attracted by sweet fragrances, the eyes are attracted by beautiful forms, and the active senses are attracted elsewhere. In this way, I am certainly embarrassed. (Bhāg. 7.9.40)

13.123

tāvaj jitendriyo na syād vijitānyendriyaḥ pumān
na jayed rasanaṃ yāvaj jitaṃ sarvaṃ jite rase

Even if a person has conquered every sense other than the tongue, he cannot be said to have subjugated his senses until he has conquered the tongue and the sense of taste. The sense of taste is the strongest sense; it is the most difficult to control, especially when it becomes more acute as a result of hunger. (Bhāg. 11.8.21)

13.124

jihvāra lālase yei iti-uti dhāya
śiśnodara-parāyaṇa kṛṣṇa nāhi pāya

One who is subservient to the demands of the tongue and who thus runs here and there devoted to the genitals and the belly, cannot attain Kṛṣṇa. (Cc. Antya 6.227)

Misconceptions to be Avoided in Sādhanā-bhakti

13.125

yadi vaiṣṇava-aparādha uṭhe hāti mātā
upāḍe vā chiṇḍe, tāra śukhi' yāya pātā
tāte māli yatna kari' kare āvaraṇa
aparādha-hastīra yaiche nā haya udgama
kintu yadi latāra saṅge uṭhe 'upaśākhā'
bhukti-mukti-vāñchā, yata asaṅkhya tāra lekhā
'niṣiddhācāra', 'kuṭīnatī', 'jīva-hiṃsana'
'lābha', 'pūjā', 'pratiṣṭhādi' yata upaśākhā-gaṇa
seka-jala pāñā upaśākhā bāḍi' yāya
stabdha hañā mūla-śākhā bāḍite nā pāya

If a devotee commits an offense at the feet of a Vaiṣṇava while cultivating the creeper of devotional service, his offense is compared to a mad elephant that uproots the creeper and breaks it. In this way the leaves of the creeper dry up. The gardener must defend the creeper by fencing it all around so that the powerful elephant of offenses may not enter. Sometimes unwanted creepers, such as the creepers of desires for material enjoyment and liberation from the material world, grow along with the creeper of devotional service. The varieties of such unwanted creepers are unlimited. Some unnecessary creepers growing with the bhakti creeper are the creepers of behavior unacceptable for those trying to attain devotional perfection, diplomatic behavior, animal killing, mundane profiteering, mundane adoration, and mundane importance. All these are unwanted creepers. If one does not distinguish between the bhakti-latā creeper and the other creepers, the sprinkling of water is misused, because the other creepers are nourished while the bhakti-latā creeper is curtailed. (Cc. Madhya 19.156-160)

To View Devotees Externally is Antagonistic to Bhakti

13.126

ye te kule vaiṣṇavera janma kene naya
tathāpi o sarvottama sarva-śāstre kaya
ye pāpiṣtha vaiṣṇavera jāti-buddhi kare
janma janma adhama-yonite dubi' mare

All the scriptures agree that a devotee should never be seen in terms of his birth. Birth does not a Vaiṣṇava make. Those sinners who see a devotee in terms of his birth will themselves be born in the wombs of inferior species life after life. (Cb. Madhya 10.100,102)

Conceptions of Good and Bad are Antagonistic to Bhakti

13.127

'dvaite' bhadrābhadra-jñāna, saba—'manodharma'
'ei bhāla, ei manda',—ei saba 'bhrama'

In the material world, conceptions of good and bad are all mental concoctions. Therefore, saying, "This is good" and "This is bad" is all a mistake. (Cc. Antya 4.176)

Materialistic Persons and their Reading of

Bhāgavatam are Condemned

13.128

yebā bhaṭṭācārya, cakravartī, miśra saba
tāhāra o nā jānaye grantha-anubhava
śāstra paḍāiyā sabe ei karma kare
śrotāra sahita yama-pāśe dubi' mare
gītā-bhāgavata ye ye jane vā paḍāya
bhaktira vyākhyāna nāhi tāhāra jihvāya
ei mata viṣṇu-māyā-mohita saṃsāra
dekhi' bhakta saba duḥkha bhavena apāra
kemate e saba jīva pāibe uddhāra
viṣaya-sukhete saba mājila saṃsāra
balile o keha nāhi laya "kṛṣṇa-nāma"
niravadhi vidyā-kula karena vyākhyāna

The so-called Bhaṭṭācāryas, Cakravartīs, Miśras, and others who make a business out of the scriptures have no realization of the scriptures at all. All their study of scripture is simply fruitive activity. Whoever hears from them will be bound by the ropes of Yamarāja and dragged down to hell at the time of death. Although they study the Bhagavad-gītā and Śrīmad Bhāgavatam, no explanations of bhakti ever issue forth from their lips. Vaiṣṇavas can see no worse misery than the sufferings of these wretched souls who are bewildered by the illusions of māyā and who wander within the worlds of repeated birth and death. The Vaiṣṇavas think of how all souls can be delivered from drowning in the ocean of material existence. The devotees tell everyone to chant, but some people simply cannot take the holy name, especially the so-called learned professors, who, being proud of their academic education endlessly boast of their knowledge [but who cannot be saved]. (Cb. Ādi 1.39)

Fake, Show-bottle, and Professional Bhāgavatam Reciters

13.129

vedair-vihīnāś ca paṭhanti śāstraṃ śāstreṇa hīnāś ca purāṇa-pāṭhāḥ
purāṇa-hīnāḥ kṛṣiṇo bhavanti bhraṣṭāste bhāgavatā bhavanti

Those who are unable to understand the Vedas go on to study the dharma-śāstras. Failing to understand the dharma-śāstras, they turn to the Purāṇas. Unable to grasp the real purport of the Purāṇas, they become farmers. Those who can not do anything else become professional Bhāgavatam reciters, although they have no real understanding of the Bhāgavatam . (Atri Saṃhitā 375)

Attempts at Liberation Beginning With Vows of Silence Austerity, Śāstric Study, and so on, Will Not Lead to Bhakti

13.130

mauna-vrata-śruta-tapo-'dhyayana-sva-dharma-
vyākhyā-raho-japa-samādhaya āpavargyāḥ
prāyaḥ paraṃ puruṣa te tv ajitendriyāṇāṃ
vārtā bhavanty uta na vātra tu dāmbhikānām

O Supreme Personality of Godhead, there are ten prescribed methods on the path of liberation to remain silent, not to speak to anyone, to observe vows, to amass all kinds of Vedic knowledge, to undergo austerities, to study the Vedas and other Vedic literature, to execute the duties of varṇāśrama-dharma, to explain the śāstras, to stay in a solitary place, to chant mantras silently, and to be absorbed in trance.

These different methods of liberation are generally only a professional practice and means of livelihood for those who have not conquered the senses. Because such persons are falsely proud, these procedures may not be successful. (Bhāg. 7.9.46)

Desires of Enjoyment and Liberation Destroy Bhakti

13.131

ajñāna-tamera nāma kahiye 'kaitava'
dharma-artha-kāma-mokṣa-vāñchā ādi saba
tāra madhye mokṣa-vāñchā kaitava-pradhāna
yāhā haite kṛṣṇa-bhakti haya antardhāna
kṛṣṇa-bhaktira bādhaka—yata śubhāśubha karma
seha eka jīvera ajñāna-tamo-dharma

The darkness of ignorance is called kaitava, the way of cheating, which begins with religiosity, economic development, sense gratification, and liberation. The foremost process of cheating is to desire liberation by merging into the Supreme, for this causes the permanent disappearance of loving service to Kṛṣṇa. All kinds of activities, both auspicious and inauspicious, that are detrimental to the discharge of transcendental loving service to Lord Śrī Kṛṣṇa are actions of the darkness of ignorance. (Cc. Ādi 1.90,92,94)

The Senses are Useless if Not Used in Kṛṣṇa's Service

13.132

taravaḥ kiṃ na jīvanti bhastrāḥ kiṃ na śvasanty uta
na khādanti na mehanti kiṃ grāme paśavo 'pare

Do the trees not live? Do the bellows of the blacksmith not breathe? All around us, do the beasts not eat and discharge semen? (Bhāg. 2.3.18)

13.133

śva-viḍ-varāhoṣṭra-kharaiḥ saṃstutaḥ puruṣaḥ paśuḥ
na yat-karṇa-pathopeto jātu nāma gadāgrajaḥ

Men who live like dogs, hogs, camels, and asses praise those men who never listen to the transcendental pastimes of Lord Śrī Kṛṣṇa, the deliverer from all evils. (Bhāg. 2.3.19)

13.134

bile batorukrama-vikramān ye na śṛṇvataḥ karṇa-puṭe narasya
jihvāsatī dārdurikeva sūta na copagāyaty urugāya-gāthāḥ

One who has not listened to the messages about the prowess and marvelous acts of the Supreme Person and has not sung or chanted loudly the worthy songs about Him is considered to possess earholes like the holes of snakes and a tongue like the tongue of a frog. (Bhāg. 2.3.20)

13.135

bhāraḥ paraṃ paṭṭa-kirīṭa-juṣṭam
apy uttamāṅgaṃ na namen mukundam
śāvau karau no kurute saparyāṃ
harer lasat-kāñcana-kaokaṇau vā

The upper portion of the body, though crowned with a silk turban, is only a heavy burden if not bowed down before the Supreme Personality of Godhead, who can award liberation. And the hands, although decorated with glittering bangles, are like those of a dead man if not engaged in the service of Śrī Hari. (Bhāg. 2.3.21)

13.136

barhāyite te nayane narāṇāṃ
liogāni viṣṇor na nirīkṣato ye
pādau nṛṇāṃ tau druma-janma-bhājau
kṣetrāṇi nānuvrajato harer yau

Those eyes that do not look at the form of the Supreme Lord are like those printed on the plumes of a peacock, and the legs which do not move to the holy places are like tree trunks. (Bhāg. 2.3.22)

13.137

jīvañ chavo bhāgavatāṅghri-reṇuṃ
na jātu martyo 'bhilabheta yas tu
śrī-viṣṇu-padyā manujas tulasyāḥ
śvasañ chavo yas tu na veda gandham

The person who has not received the dust of the feet of the Lord's pure devotee upon his head is certainly a dead body. And, although breathing, the person who has never experienced the aroma of the Tulasī leaves from the lotus feet of the Lord is also a dead body. (Bhāg. 2.3.23)

Without the Mercy of Gaurāṅga it is Impossible

to Control the Senses or Practice Bhakti

13.138

kālaḥ kalir balina indriya-vairivargāḥ
śrī bhakti-mārga iha kaoṭaka-koṭi-ruddhaḥ
hā hā kva yāmi vikalaḥ kimahaṃ karomi
caitanyacandra yadi nādya kṛpāṃ karoṣi

Now it is the age of Kali. My enemies, the senses, are very strong. The beautiful path of bhakti is spiked with countless thorns. My spirit is weak. My senses are powerful and agītāted. O what shall I do? Where shall I go? O Lord Caitanya-candra, if you do not grant me Your mercy, what shall I do to save myself? (Caitanya-candāmṛta 125)

The Six Kinds of Śaraṇāgati

13.139
ānukūlyasya saokalpaḥ prātikūlyasya varjanam
rakṣiṣyatīti viśvāso goptṛtve varaṇaṃ tathā
ātma-nikṣepa-kārpaṇye ṣaḍ-vidhā śaraṇāgatiḥ

The six divisions of surrender are to accept those things favorable for devotional service, to reject unfavorable things, the conviction that Kṛṣṇa will give all protection, to accept the Lord as one's guardian or master, full self-surrender, and humility. (Cc. Madhya 22.100, from Vaiṣṇava Tantra)

Without Śaraṇāgati There Can be no Auspiciousness

13.140

tāvad bhayaṃ draviṇa-deha-suhṛn-nimittaṃ
śokaḥ spṛhā paribhavo vipulaś ca lobhaḥ
tāvan mamety asad-avagraha ārti-mūlaṃ
yāvan na te 'oghrim abhayaṃ pravṛṇīta lokaḥ

O my Lord, the people of the world are embarrassed by material anxieties they are always afraid. They always try to protect wealth, body, and friends. They are filled with lamentation and unlawful desires and paraphernalia; and they avariciously base their undertakings on the perishable conceptions of "my" and "mine". As long as they do not take shelter of Your safe lotus feet, they are full of such anxieties. (Bhāg. 3.9.6)

13.141

kārpaṇya-doṣopahata-svabhāvaḥ
pṛcchāmi tvāṃ dharma-sammūḍha-cetāḥ
yac chreyaḥ syān niścitaṃ brūhi tan me
śiṣyas te 'haṃ śādhi māṃ tvāṃ prapannam

Now I am confused about my duty and have lost all composure due to weakness. In that condition I am asking You to tell me clearly what is best for me. Now I am Your disciple and soul surrendered unto You. Please instruct me. (Bhagavad-gītā 2.7)

13.142

daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṃ taranti te

This divine energy of Mine, consisting of the three modes of nature, is difficult to overcome, but those who have surrendered unto Me can easily cross beyond it. (Bhagavad-gītā 7.14)

13.143

yeṣāṃ sa eṣa bhagavān dayayed anantaḥ
sarvātmanāśrita-pado yadi nirvyalīkam
te dustarāṃ atitaranti ca deva-māyāṃ
naiṣāṃ mamāham iti dhīḥ śva-śṛgāla-bhakṣye

Anyone who is specifically favored by the Supreme Lord, due to unalloyed surrender to the service of the Lord, can overcome the insurmountable ocean of illusion and can understand the Lord. But those who are attached to the body, which is meant to be eaten by dogs and jackals cannot do so. (Bhāg. 2.7.42)

13.144

ananyāś cintayanto māṃ ye janāḥ paryupāsate
teṣāṃ nityābhiyuktānāṃ yoga-kṣemaṃ vahāmy aham

But those who are always attached to Me, who worship Me with devotion, meditating on My transcendental form to them I carry what they have and preserve what they lack. (Bhagavad-gītā 9.22)

13.145

kṛṣṇa-bhakti-sudhāpānād deha-daihika-vismṛteḥ
teśāṃ bhautikadehe'pi sac-cid-ānanda-rūpatā

Drinking the nectar of Kṛṣṇa-bhakti-rasa, the living being forgets the gross and subtle material bodies and becomes absorbed in transcendence. The body of such a devotee, although material, attains the qualities sat, cit, and ānanda, or eternity, knowledge, and bliss. (Bṛhad-bhāgavatāmṛta 2.3.45)

13.146

śaraṇa lañā kare kṛṣṇe ātma-samarpaṇa
kṛṣṇa tāre kare tat-kāle ātma-sama

When a devotee fully surrenders to Kṛṣṇa, offering his very self, at that time Kṛṣṇa accepts the devotee to be as good as His very self. (That is, the Lord accepts Him as one of his own personal associates.) (Cc. Madhya 22.102)

13.147

prabhu kahe,--"vaiṣṇava-deha 'prākṛta' kabhu naya
'aprākṛta' deha bhaktera 'cid-ānanda-maya'
dīkṣā-kāle bhakta kare ātma-samarpaṇa
sei-kāle kṛṣṇa tāre kare ātma-sama
sei deha kare tāra cid-ānanda-maya
aprākṛta-dehe tāora caraṇa bhajaya

Caitanya Mahāprabhu said, "The body of a devotee is never material. It is considered transcendental, full of spiritual bliss. At the time of initiation, when a devotee fully surrenders unto the service of the Lord, Kṛṣṇa accepts him to be as good as Himself. When the devotee's body is thus transformed into spiritual existence, the devotee, in that transcendental body, renders service to the lotus feet of the Lord. (Cc. Antya 4.191-193)

13.148

dante nidhāya tṛṇakaṃ padayor-nipatya
kṛtvā ca kākuśatam etad ahaṃ bravīmi
he sādhavaḥ sakalam eva vihāya dūrād-
gauraṅga-candra-caraṇe kurutānurāgam

Taking a straw in my teeth I fall at your feet hundreds of times and implore you with sweet words, saying, "O noble soul! Please throw out everything you have learned and cultivate attachment to the lotus feet of the moonlike Śrī Gaurāṅga. (Caitanya-candāmṛta 120)

Humility

13.149

na prema-gandho 'sti darāpi me harau
krandāmi saubhāgya-bharaṃ prakāṣitum
vaṃśī-vilāsy-ānana-lokanaṃ vinā
vibharmi yat prāṇa-pataṅgakān vṛthā

My dear friends, I have not the slightest tinge of love of Godhead within my heart. When you see me crying in separation, I am only making a false show of devotion. The proof that I have no love for Kṛṣṇa is the fact that while not seeing His beautiful face as He plays His flute I continue to maintain My fly like existence. (Cc. Madhya 2.45)

The Value of Association With a Pure Devotee

13.150

ata ātyantikaṃ kṣemaṃ pṛcchāmo bhavato 'naghāḥ
saṃsāre 'smin kṣaṇārdho 'pi sat-saṅgaḥ śevadhir nṛṇām

O sinless ones! We therefore inquire from you about that which is supremely auspicious for all living beings, for in this world association with saints even for a half a moment is the most valuable treasure in human society. (Bhāg. 11.2.30)

13.151

tulayāma lavenāpi na svargaṃ nāpunar-bhavam
bhagavat-saṅgi-saṅgasya martyānāṃ kim utāśiṣaḥ

Elevation to the heavenly planets and liberation from material existence cannot be compared to even a moment's association with a pure devotee of Kṛṣṇa. What then can be said of material benedictions, which are for those who are destined to die? (Bhāg. 1.18.13)

13.152

bhayaṃ dvitīyābhiniveśataḥ syād īśād apetasya viparyayo 'smṛtiḥ
tan-māyayāto budha ābhajet taṃ bhaktyaikayeśaṃ guru-devatātmā

Fear arises when a living entity misidentifies himself as the material body because of absorption in the external, illusory energy of the Lord. When the living entity thus turns away from the Supreme Lord, he also forgets his own constitutional position as a servant of the Lord. This bewildering, fearful condition is effected by the potency for illusion, called māyā. Therefore, an itelligent person should engage unflinchingly in the unalloyed devotional service of the Lord, under the guidance of a bona fide spiritual master, whom he should accept as his worshipable deity and as his very life and soul. (Bhāg. 11.2.37)

The Śrutis Identify the Worship of Devotees and Association

with Saints as the Only Thing Worth Doing

13.153

tasmād-ātmajñaṃ hyarcayed-bhūtikāmaḥ

A person wishing to attain divine opulence should worship one who is ātmajña, self-realized. That is, he should worship a devotee of Śrī Hari, the Supreme Personality of Godhead. (Muṇḍaka Upaniṣad 3.1.10)

Sādhu-saṇga is the Only Way

13.154

rahūgaṇaitat tapasā na yāti na cejyayā nirvapaṇād gṛhād vā
na cchandasā naiva jalāgni-sūryair vinā mahat-pāda-rajo-'bhiṣekam

My dear King Rahūgaṇa, unless one has the opportunity to smear his body with the dust of the lotus feet of great devotees, one cannot realize the Absolute Truth. One cannot realize the Absolute Truth simply by observing celibacy, by worshiping the Deity, by taking sannyāsa, by perfectly following the rules of the gṛhastha āśrama, nor can one attain the truth by accepting severe penances and austerities, by studying the Vedas, nor by worshiping the gods of water and sun. Only by bathing in the dust of the lotus feet of a pure devotee is the Absolute Truth revealed. (Bhāg. 5.12.12)

Those Who Have Few Pious Credits

Cannot Get the Association of Great Souls

13.155

durāpā hy alpa-tapasaḥ sevā vaikuṇṭha-vartmasu
yatropagīyate nityaṃ deva-devo janārdanaḥ

Those whose austerity is meager can hardly obtain the service of the pure devotees, who are progressing on the path back to the kingdom of God, Vaikuṇṭha. Pure devotees engage one hundred percent in glorifying the Supreme Lord, who is the Lord of the demigods and the controller of all living entities. (Bhāg. 3.7.20)

13.156

naiṣāṃ matis tāvad urukramāṅghriṃ
spṛśaty anarthāpagamo yad-arthaḥ
mahīyasāṃ pāda-rajo-'bhiṣekaṃ
niṣkiñcanānāṃ na vṛṇīta yāvat

Unless they smear upon their bodies the dust of the lotus feet of a Vaiṣṇava completely free from material contamination, persons very much inclined toward materialistic life cannot be attached to the lotus feet of the Lord. Only in this way can one be free from material contamination. (Bhāg. 7.5.32)

A Devotee Has all Good Qualities; a Non-devotee Has None

13.157

yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ
harāv abhaktasya kuto mahad-guṇā
manorathenāsati dhāvato bahiḥ

All demigods and their exalted qualities, such as religious knowledge and renunciation, become manifest in the body of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Vāsudeva. On the other hand, a person devoid of devotional service and engaged in material activities has no good qualities. Even if he is adept at the practice of mystic yoga, or the honest endeavor of maintaining his family and relatives, he must be driven by his own mental speculations and must engage in serving the Lord's external energy. How can there be any good qualities in such a person? (Bhāg. 5.18.12)

From Sādhu-saṇga Comes Faith, Devotional Attachment, and Prema-bhakti

13.158

satāṃ prasaṅgān mama vīrya-saṃvido
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
taj-joṣaṇād āśv apavarga-vartmani
śraddhā ratir bhaktir anukramiṣyati

In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation. Thereafter he is freed, and his attraction is fixed. Then real devotion and devotional service begin. (Bhāg. 3.25.25)

With Humility and Hankering for Kṛṣṇa,

a Devotee Prays as Follows

13.159

na dhanaṃ na janaṃ na sundarīṃ kavitāṃ vā jagadīśa kāmaye
mama janmani janmanīśvare bhavatad-bhaktir-ahaitukī tvayi

O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers, nor do I care for the fame of a poet, or the poetically glorified position of impersonal liberation I only want Your causeless devotional service birth after birth. (Śikṣāṣtakam 4)

Thus ends the Thirteenth Jewel of the Gauḍīya Kaṇṭhahāra, entitled Sādhana-bhakti-tattva.