Shri Gaudiya Kanthahara

by Srila Bhaktisiddhanta Sarasvati | 83,221 words

Shri Gaudiya Kantahara (English translation) was published by Srila Bhaktisiddhanta Sarasvati to train devotees in the philosophy of Krishna-consciousness and to be able to quote the authoritative parts of the Vedas. A collection of over a thousand verses, sorted by tattva, includes general index, alphabetical index of verses. Verses in in Roman tr...

Chapter 12 - Abhidheya-tattva

The methodological principle - the "means" of appoaching divinity

Śreyaś and Preyaś

12.1
śreyaś ca preyaś ca manuṣyameta-
stau samparītya vivinakti dhīraḥ
śreyo hi dhīro' bhipreyaso vṛṇīte
preyo mando yogakṣemād vṛṇīte

Every soul has the option of accepting either the path of the senses (preyaś) or the path of spiritual well-being (śreyaś). The wise, after carefully weighing these accept the path of spiritual well-being, whereas deluded souls prefer the path of sense enjoyment. (Kaṭha Upaniṣad. 1.2.2)

The Purpose of Human Life

12.2

labdhvā su-durlabham idaṃ bahu-sambhavānte
mānuṣyam artha-dam anityam apīha dhīraḥ
tūrṇaṃ yateta na pated anu-mṛtyu yāvan
niḥśreyasāya viṣayaḥ khalu sarvataḥ syāt

After many births one achieves the human form, which, although temporary, affords one the opportunity to attain the highest perfection. Thus, a sober person should immediately endeavor for the ultimate perfection of life and not fall back into the cycle of repeated birth and death. After all, sense gratification is available even in the most abominable species, whereas Kṛṣṇa consciousness is only possible for a human being. (Bhāg. 11.9.29)

Three Different Paths Karma, Jñāna, and Bhakti

12.3
yogās trayo mayā proktā nṝṇāṃ śreyo-vidhitsayā
jñānaṃ karma ca bhaktiś ca nopāyo 'nyo 'sti kutracit

[The Lord said] My dear Uddhava, because I desire human beings to achieve perfection, I have presented three paths of advancement the path of knowledge (jñāna), the path of pious work (karma), and the path of devotion (bhakti). There are no other paths besides these three. (Bhāg. 11.20.6)

Who Qualifies for Karma, Jñāna, or Bhakti

12.4

nirviṇṇānāṃ jñāna-yogo nyāsinām iha karmasu
teṣv anirviṇṇa-cittānāṃ karma-yogas tu kāminām

Out of these three paths, those who are disgusted with fruitive work are qualified for jñāna-yoga. Those who are still charmed by fruitive work are qualified for karma-yoga. (Bhāg. 11.20.7)

12.5

yadṛcchayā mat-kathādau jāta-śraddhas tu yaḥ pumān
na nirviṇṇo nāti-sakto bhakti-yogo 'sya siddhi-daḥ

One who, by good fortune, has firm faith in hearing Hari-kaṭha and is not attracted or repelled by material things, is qualified for perfection through bhakti-yoga. (Bhāg. 11.20.8)

12.6

tāvat karmāṇi kurvīta na nirvidyeta yāvatā
mat-kathā-śravaṇādau vā śraddhā yāvan na jāyate

As long as one is not detached from fruitive work and material enjoyment, and as long as one has no faith in devotion to Kṛṣṇa, beginning with hearing and chanting His glories, one should follow the religious principles on the path of karma as given in the Vedas. (Bhāg. 11.20.9)

To be Fixed in That for Which one is Qualified is a Good Quality

12.7

sve sve 'dhikāre yā niṣṭhā sa guṇaḥ parikīrtitaḥ
viparyayas tu doṣaḥ syād ubhayor eṣa niścayaḥ

Being fixed in the position for which one is qualified is virtuous. The opposite accepting a position for which one is unqualified is irresponsible and is considered impious. This is the definite conclusion. (Bhāg. 11.21.2)

12.8

śreyān sva-dharmo viguṇaḥ para-dharmāt sv-anuṣṭhitāt
sva-dharme nidhanaṃ śreyaḥ para-dharmo bhayāvahaḥ

It is better to do one's duty poorly than to do another's duty perfectly. It is better to die doing one's duties than to leave them and follow another's dharma, for to follow another's dharma is dangerous. (Bhagavad-gītā 3.35)

Even Sages and Demigods are

Bewildered Trying to Understand the Vedas

12.9

śrī-āvirhotra uvāca
karmākarma vikarmeti veda-vādo na laukikaḥ
vedasya ceśvarātmatvāt tatra muhyanti surayaḥ

The classifications of karma (duties enjoined by the Vedas) akarma (acts prohibited by the Vedas) and vikarma (those acts neither sanctioned nor forbidden) are defined in the Vedas, which are of supernatural origin. Therefore, because the Vedas emanate from God, even though sages and demigods are bewildered in trying to understand them, they are conclusive. (Bhāg. 11.3.43)

12.10

parokṣa-vādo vedo 'yaṃ bālānām anuśāsanam
karma-mokṣāya karmāṇi vidhatte hy agadaṃ yathā

The Vedas often imply something deeper and different from the superficial interpretation of its words. Thus they sometimes instruct us indirectly about the Truth. As a child is tempted to take bitter medicine by something sweet the Vedas sometimes glorify the path of karma, but the true goal of the Vedas is liberation from karma. (Bhāg. 11.3.44)

12.11

nācared yas tu vedoktaṃ svayam ajño 'jitendriyaḥ
vikarmaṇā hy adharmeṇa mṛtyor mṛtyum upaiti saḥ

[One should not prematurely give up Vedic injunctions, thinking them external to the process of liberation]. Rather, if an ignorant person who cannot control his senses, ignores the Vedic injunctions, he will engage in irreligious and impious activities, and thus will suffer repeated birth and death. (Bhāg. 11.3.45)

12.12

vedoktam eva kurvāṇo niḥsaṅgo 'rpitam īśvare
naiṣkarmyaṃ labhate siddhiṃ rocanārthā phala-śrutiḥ

One who performs actions sanctioned by the Vedas, without attachment, and who dedicates his work to the Supreme Lord is freed from the reactions of karma. The promise of the fruits of karma mentioned in the Vedas is only meant to encourage the foolish to engage in karma-yoga. [For all the above-reasons, the Vedas sometimes encourage the path of karma, to gradually bring the foolish souls to the platform of freedom from karma and full engagement in bhakti ]. (Bhāg. 11.3.46)

The Vaiṣṇava Guru Never Encourages Karma

12.13

svayaṃ niḥśreyasaṃ vidvān na vakty ajñāya karma hi
na rāti rogiṇo 'pathyaṃ vāñchato 'pi bhiṣaktamaḥ

A pure devotee, who is fully accomplished in the science of devotional service, will never instruct a foolish person to engage in fruitive activities for material enjoyment, not to speak of helping him in such activities. Such a devotee is like an experienced doctor who never encourages a patient to eat food injurious to his health, even if the patient desires it. (Bhāg. 6.9.50)

Karma-yoga Does not Give Freedom

From the Fear of Birth and Death

12.14

iṣṭveha devatā yajñaiḥ svar-lokaṃ yāti yājñikaḥ
bhuñjīta deva-vat tatra bhogān divyān nijārjitān

[The Lord said] If one performs sacrifice, or karma-yoga according to varṇāśrāma-dharma, his fruits will be temporary. By satisfying the gods through sacrifice, he gets good karma and goes to the heavenly planets where he enjoys as if he were a god. He thus enjoys the results of his good karma for a brief time in the heavenly planets. (Bhāg. 11.10.23)

12.15

tāvat sa modate svarge yāvat puṇyaṃ samāpyate
kṣīṇa-puṇyaḥ pataty arvāg anicchan kāla-cālitaḥ

As long as the piety accumulated from good karma is plentiful, he enjoys opulent pleasures in the heavenly planets. When the accumulated piety of his good karma is exhausted his time of enjoyment is finished, and he again falls down from heaven. (Bhāg. 11.10.26)

12.16

te taṃ bhuktvā svarga-lokaṃ viśālaṃ
kṣīṇe puṇye martya-lokaṃ viśanti
evaṃ trayī-dharmam anuprapannā
gatāgataṃ kāma-kāmā labhante

When they have thus enjoyed heavenly sense pleasure, they again return to this mortal world. Thus, those who are filled with desires and follow the Vedas to attain material enjoyment achieve only flickering pleasure. They are then cast down to suffer repeated birth and death. (Bhagavad-gītā 9.21)

Bhāgavatam Derides Karma and Jñāna

12.17

naiṣkarmyam apy acyuta-bhāva-varjitaṃ
na śobhate jñānam alaṃ nirañjanam
kutaḥ punaḥ śaśvad abhadram īśvare
na cārpitaṃ karma yad apy akāraṇam

The freedom from karma or liberation attained through impersonal knowledge is ugly because it is devoid of a conception of the personal absolute. What then is the use of karmic activities? They are painful and inauspicious from beginning to end, and their results are temporary. Of what use is any work if it is not for Kṛṣṇa's pleasure? Merely retiring from work cannot bring about fulfillment. Even liberation, which is free from karma, cannot be considered perfection for it lacks a personal conception of reality. How then, can one expect fulfillment in a life of laborious work which is not done for the satisfaction of Kṛṣṇa? (Bhāg. 1.5.12)

Materialistic Karmic Activities arc Condemned

12.18

neha yat karma dharmāya na virāgāya kalpate
na tīrtha-pada-sevāyai jīvann api mṛto hi saḥ

Anyone whose work (karma) does not elevate him to religious life (dharma), whose religious life does not lead to renunciation (vairāgya) and whose renunciation does not lead to devotional service to the Supreme Lord is counted among the living dead. (Bhāg. 3.23.56)

12.19

dharmaḥ svanuṣṭhitaḥ puṃsāṃ viṣvaksena-kathāsu yaḥ
notpādayed yadi ratiṃ śrama eva hi kevalam

Any religious practices and occupational duties that do not promote attraction for the message of the Personality of Godhead are certainly a useless waste of time. (Bhāg. 1.2.8)

12.20

dharmasya hy āpavargyasya nārtho 'rthāyopakalpate
nārthasya dharmaikāntasya kāmo lābhāya hi smṛtaḥ

All dharmas are certainly meant for ultimate liberation. They should never be performed for material gain. Further, according to sages, one engaged in the ultimate occupational duty should never use material gain to cultivate sense gratification. (Bhāg. 1.2.9)

12.21

kāmasya nendriya-prītir lābho jīveta yāvatā
jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ

Life's desires should never be aimed at sensual enjoyment. One should not wish for anything more than what is needed for self-preservation, because the real purpose of human life is to inquire after the Absolute Truth. Nothing else should be the goal of one's works. (Bhāg. 1.2.10)

The Path of Karma is Condemned in the Vedas

12.22
plavā hyete adṛḍhā yajñarūpā
aṣṭādaśoktamavaraṃ yeṣu karma
etacchreyo ye' bhinandanti muḍhā
jarā-mṛtyuṃ te punarevāpi yanti

Even the best kinds of karmic sacrifice carefully performed with eighteen priests are unreliable boats for crossing the ocean of material existence. Those deluded souls who take to materialistic forms of sacrifice, thinking that they lead to the highest spiritual gain, are fools who suffer again and again the miseries of birth, death, old age, and disease. (Muṇḍaka Upaniṣad 1.2.7)

12.23

avidyāyāmantare vartamānāḥ
svayaṃ dhīraḥ paṇḍitam manyamānāḥ
jaṅghanyamānāḥ pariyanti mūḍhā
andhenaiva nīyamānā yathāndhāḥ

Thus deluded by ignorance, but thinking themselves to be wise, sober, and learned, such fools, even while suffering the miseries of sense enjoyment, lead other fools into darkness, just as blind men lead other blind men into a ditch. (Muṇḍaka Upaniṣad 1.2.8)

12.24

avidyāyāṃ bahudhā vartamānā
vayaṃ kṛtārthā ity-abhimanyanti bālāḥ
yat karmiṇo na pravedayanti rāgāt
tenāturāḥ kṣīṇa-lokāś-cyavante

Deep in the darkness of ignorance, these fools think, "We have reached the goal". Being attached to karmic religions they fail to understand the truth. After their piety is exhausted they fall down to repeated birth and death. (Muṇḍaka Upaniṣad 1.2.9)

Without Worshiping Viṣṇu, Worship of Demigods is Improper

12.25

ye 'py anya-devatā-bhaktā yajante śraddhayānvitāḥ
te 'pi mām eva kaunteya yajanty avidhi-pūrvakam

Those who faithfully dedicate themselves to the worship of demigods worship Me indirectly, but their worship is done with improper understanding. (Bhagavad-gītā 9.23)

Impersonalism is Condemned in the Upaniṣads

12.26

andhaṃ tamaḥ praviśanti ye 'vidyām upāsate
tato bhuya iva te tamo ya u vidyāyāṃ ratāḥ

Those who engage in the culture of ignorance [and so perform karma-kaṇda worship to attain their desired object] shall enter into dark regions of ignorance. Worse still are those engaged in the culture of so-called knowledge. They enter into a realm of even greater darkness. (Iśopaniṣad 9)

12.27

kleśo 'dhikataras teṣām avyaktāsakta-cetasām
avyaktā hi gatir duḥkhaṃ dehavadbhir avāpyate

For those whose minds are attached to the unmanifest, impersonal feature of the Absolute, advancement is very troublesome. Progress in that discipline is always difficult for those who are embodied. (Bhagavad-gītā 12.5)

The Scriptures Condemn the Ascending Path of Knowledge

12.28

jñāne prayāsam udapāsya namanta eva
jīvanti san-mukharitāṃ bhavadīya-vārtām
sthāne sthitāḥ śruti-gatāṃ tanu-vāo-manobhir
ye prāyaśo 'jita jito 'py asi tais tri-lokyām

[Lord Brahmā said] My dear Lord, those devotees who have thrown away the impersonal conception of the Absolute Truth and have therefore abandoned discussing empirical philosophical truths should hear from self-realized devotees about Your holy name, form, pastimes, and qualities. They should completely follow the principles of devotional service. Surrendering themselves fully with body, mind, and words they can live in any position. Indeed, O Lord, although You are unconquerable, You are conquered by such persons. (Bhāg. 10.14.3)

12.29

śreyaḥ-sṛtiṃ bhaktim udasya te vibho
kliśyanti ye kevala-bodha-labdhaye
teṣām asau kleśala eva śiṣyate
nānyad yathā sthūla-tuṣāvaghātinām

My dear Lord, devotional service unto You is the only auspicious path. Those who reject the path of bhakti and try to reach the infinite with their finite brains will never succeed. O Lord, those who want to have a clear conception of You through their intellect find their attempts useless. Their endeavors end only in trouble and frustration, like the frustration of those who try to beat rice from empty husks. (Bhāg. 10.14.4)

The Followers of the Ascending and

Descending Path and Their Destinations

12.30

ye 'nye 'ravindākṣa vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa paraṃ padaṃ tataḥ
patantya adho 'nādṛta-yuṣmad-aṅghrayaḥ

Someone may say that aside from Vaiṣṇavas, who always seek shelter at the Lord's lotus feet, there are those who are not Vaiṣṇavas but have accepted a different process for attaining salvation. What happens to them? In answer to this question, Lord Brahmā says: O lotus-eyed Lord, although nondevotees who accept severe austerities and penance's to achieve the highest position may think themselves liberated, their intelligence is impure. Although they may rise to the level of impersonal Brahman realization, they fall down from their position of imagined superiority because they neglect to worship Your lotus feet. (Bhāg. 10.2.32)

12.31

tathā na te mādhava tāvakāḥ kvacid
bhraśyanti mārgāt tvayi baddha-sauhṛdāḥ
tvayābhiguptā vicaranti nirbhayā
vināyakānīkapa-mūrdhasu prabho

O Madhava, Supreme Personality of Godhead, Lord of the goddess of fortune, if devotees completely in love with You sometimes fall from the path of devotion, they do not fall down like nondevotees, for You still protect them. Thus they fearlessly traverse the heads of their opponents and continue to progress in devotional service. (Bhāg. 10.2.33)

12.32

jīvan-muktā api punar-bandhanaṃ yānti karmabhiḥ
yady-acintya-mahā-śaktau bhagavaty-aparādhinaḥ

Those souls who have attained liberation while living can again become bound if they commit an offense to the inconceivably powerful Supreme Personality of Godhead. (Vāsanā-bhāṣyodhṛta Śrī Bhagavata-pariśiṣṭa-vacana)

12.33

jīvan-muktāḥ prapadyante kvacit saṃsāra-vāsanām
yogino na vilipyante karmabhir-bhagavat-parāḥ

Those who have attained liberation while living sometimes develop material attachment, but those who are fixed in bhakti-yoga, who have dedicated themselves to Kṛṣṇa, will never again have to suffer repeated birth and death. (Vāsanā-bhāṣyodhṛta Śrī Bhagavata-pariśiṣṭa-vacana)

12.34

nānu-vrajati yo mohādavrajantaṃ jagadīśvaram
jñānāgnidagdha-karmāpi sa bhaved brahmarākṣasaḥ

Out of foolishness if one does not follow the Lord of the universe when he goes out on a chariot then such a person will become Brahma-rakṣasa even if he is a liberated person. (Ratha-yātrā-prasaṅge Śrī Viṣṇu-bhakti-candrodayoddhṛta Purāṇavākya)

Material Education, Austerity, Work, Knowledge,

or Eightfold Yoga, Cannot Enable one to see God

12.35

adyāpi vācas-patayas tapo-vidyā-samādhibhiḥ
paśyanto 'pi na paśyanti paśyantaṃ parameśvaram

[The most powerful Lord Brahmā, the father of all progenitors, Lord Śiva; Manu, Dakṣa and other rulers of humankind, the four saintly Brahmācaris headed by Sanaka and Sanatana, the great sages Marici, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, Bhṛgu, and Vasistha, and my humble self (Nārada) are all stalwart brāhmaṇs.] All of us can speak authoritatively on Vedic literature. We are very powerful because of austerities, meditation and education. Nonetheless, even after searching for the Supreme Personality of Godhead, who sees everything, we cannot see Him or understand Him. (Bhāg. 4.29.44)

The Instruction of the Vedas About the

Ascending Path of Impersonal Knowledge

12.36

nāyam-ātmā-pravacanena labhyo na medhayā na bahunā śrutena
yam evaiṣa vṛṇute tena labhyas tasyaiṣa ātmā vivṛṇute tanuṃ svām

The Supreme Self can never be known by argument, reasoning, intelligence, or scholarship. By His own sweet will, however, the Lord may choose to reveal Himself to someone in His personal divine form. Only such a person can see the Lord. (Muṇḍaka Upaniṣad 3.2.3)

12.37

athāpi te deva padāmbuja-dvaya-prasāda-leśānugṛhīta eva hi
jānāti tattvaṃ bhagavan-mahimno na cānya eko 'pi ciraṃ vicinvan

[Lord Brahmā said] My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your personality. But those who speculate are unable to know you, even though they study the Vedas for many years. (Bhāg. 10.14.29)

12.38

īśvarera kṛpā-leśa haya ta' yāhāre
sei ta' īśvara-tattva jānibāre pāre

If one receives but a tiny bit of the Lord's favor by dint of devotional service, he can understand the nature of the Supreme Personality of Godhead. (Cc. Madhya 6.83)

Bhakti is Superior to Karma and Jñāna


12.39
sva-sukha-nibhṛta-cetās tad-vyudastānya-bhāvo
'py ajita-rucira-līlākṛṣṭa-sāras tadīyam
vyatanuta kṛpayā yas tattva-dīpaṃ purāṇaṃ
tam akhila-vṛjina-ghnaṃ vyāsa-sūnuṃ nato 'smi

Let me offer my respectful obeisance's unto my spiritual master, the son of Vyāsadeva, Śukadeva Gosvāmī. It is he who defeats all inauspicious things within this universe. Although in the beginning he was absorbed in the happiness of Brahman realization and was living in a secluded place, giving up all other types of consciousness, he became attracted by the most melodious pastimes of Lord Kṛṣṇa. He therefore mercifully spoke the supreme Purāṇa, Śrīmad Bhāgavatam, which is the bright light of the Absolute Truth and which describes the activities of Lord Kṛṣṇa. (Bhāg. 12.12.69)

The Eightfold Yoga System Does not Lead to the Highest Goal

12.40
yamādibhir yoga-pathaiḥ kāma-lobha-hato muhuḥ
mukunda-sevayā yadvat tathātmāddhā na śāmyati

By yoga practice one may be able to control the senses and become relatively free from lust and greed, but this will never satisfy the soul. Only devotional service to Kṛṣṇa gives complete satisfaction to the soul. (Bhāg. 1.6.35)

Mind Control Through Prāṇāyāma is Impossible

12.41
yuñjānānām abhaktānāṃ prāṇāyāmādibhir manaḥ
akṣīṇa-vāsanaṃ rājan dṛśyate punar utthitam

Nondevotees who attempt to control the mind through prāṇāyāma may succeed for a time, but ultimately their minds are filled with subtle desires, therefore, they soon become attached once again to the sense objects. (Bhāg. 10.51.60)

12.42

prāyaśaḥ puṇḍarīkākṣa yuñjanto yogino manaḥ
viṣīdanty asamādhānān mano-nigraha-karśitāḥ

O lotus-eyed Lord, those yogīs who try to control their minds are frustrated in their attempts to attain samādhī, and soon tire of their efforts at mind control. (Bhāg. 11.29.2)

Yoga and Prāṇāyāma are a Waste of Time

12.43

antarāyān vadanty etā yuñjato yogam uttamam
mayā sampadyamānasya kāla-kṣapaṇa-hetavaḥ

The wise have concluded that yoga and its mystic perfection's are impediments on the path of the Absolute Truth. They are a waste of time for those who wish to practice the best yoga, devotional service, and thus attain the highest perfection [love of Godhead]. (Bhāg. 11.15.33)

Who is a Real Yogī and Sannyāsī?

12.44
anāśritaḥ karma-phalaṃ kāryaṃ karma karoti yaḥ
sa sannyāsī ca yogī ca na niragnir na cākriyaḥ

One who is unattached to the fruits of his work yet does his duty is a true sannyāsī and a yogī, not he who lights no fire of sacrifice or performs no work. (Bhagavad-gītā 6.1)

12.45

niskāma haiyākare ye kṛṣṇa-bhajana
tāhāre se bali "yogī" sannyāsa-lakṣaṇa
viṣṇu-kriyā nā karile parānna khāile
kicchu nahe, sākṣātei ei vede bale

One who worships Kṛṣṇa without material desires is a real yogī and has symptoms of sannyāsī. Those who do not work for Viṣṇu but eat from others are parasites. That is the version of the Vedas. (Cb. Antya 3.41-42)

12.46

tapasvibhyo 'dhiko yogī jñānibhyo 'pi mato 'dhikaḥ
karmibhyaś cādhiko yogī tasmād yogī bhavārjuna

A yogī is greater than a ascetic, a jñāni, or a karmi. Therefore, O Arjuna, always be a yogī. (Bhagavad-gītā 6.46)

12.47

yoginām api sarveṣāṃ mad-gatenāntar-ātmanā
śraddhāvān bhajate yo māṃ sa me yuktatamo mataḥ

Of all yogīs, who always abides in Me with great faith, always thinking of Me and worshiping Me in transcendental loving service, is most intimately united with Me in yoga. He is the highest of all. (Bhagavad-gītā 6.47)

Without Bhakti There is no Means to Attain the Supreme

12.48
na sādhayati māṃ yogo na sāokhyaṃ dharma uddhava
na svādhyāyas tapas tyāgo yathā bhaktir mamorjitā

I am not controlled by those who practice mystic yoga, Sāokhya philosophy, mundane piety and religion, study of the Vedas, penances and renunciation. O Uddhava, I am controlled by bhakti. Those who have developed unalloyed devotion for Me control Me by their love. (Bhāg. 11.14.20)

Pure Devotion is the Only Means to Attain Kṛṣṇa

12.49

'bāpera dhana āche' jñāne dhana nāhi pāya
tabe sarvajña kahe tāre prāptira upāya
'ei sthāne āche dhana' yadi dakṣiṇe khudibe
'bhīmarula-barulī' uṭhibe, dhana nā pāibe
'paścime' khudibe, tāhā 'yakṣa' eka haya
se vighna karibe, dhane hāta nā paḍaya
'uttare' khudile āche kṛṣṇa 'ajagare'
dhana nāhi pābe, khudite gilibe sabāre
pūrva-dike tāte māṭī alpa khudite
dhanera jhāri paḍibeka tomāra hātete
aiche śāstra kahe, karma, jñāna, yoga tyaji'
'bhaktye' kṛṣṇa vaśa haya, bhaktye tāore bhaji
ataeva 'bhakti' kṛṣṇa-prāptyera upāya
'abhidheya' bali' tāre sarva-śāstre gāya
dhana pāile yaiche sukha-bhoga phala pāya
sukha-bhoga haite duḥkha āpani palāya
taiche bhakti-phale kṛṣṇe prema upajaya
preme kṛṣṇāsvāda haile bhava nāśa pāya
dāridrya-nāśa, bhava-kṣaya, premera 'phala' naya
prema-sukha-bhoga mukhya prayojana haya

Although being assured of his father's treasure, the poor man could not acquire this treasure by such knowledge alone. The astrologer had to tell him, therefore, the means whereby he could actually find the treasure. The astrologer said, "The treasure is in this place, but if you dig on the southern side, the wasps and drones will rise, and you will not get your treasure. If you dig on the western side, a ghost will create such a disturbance that your hands will not even touch the treasure. If you dig on the northern side, a big black snake will devour you. If, however, you dig up a small quantity of dirt on the eastern side, you will immediately touch the pot of treasure. Revealed scriptures conclude that one should give up fruitive activity, speculative knowledge, and the mystic yoga system. Instead one should take to devotional service, by which Kṛṣṇa can be fully satisfied. The conclusion is that devotional service is the only means to approach the Supreme Personality of Godhead. This system is therefore called abhidheya. This is the verdict of all revealed scriptures. When one is actually rich he naturally enjoys all kinds of happiness. When one is actually in a happy mood, all distressful conditions go away by themselves. No extraneous endeavor is needed. Similarly, as a result of bhakti, one's dormant love for Kṛṣṇa awakens. Then one can taste the association of Lord Kṛṣṇa. And material existence, the repetition of birth and death, comes to an end. The goal of love of Godhead is not to become materially rich or free from material bondage. The real goal is to be situated in devotional service to the Lord and to enjoy transcendental bliss. (Cc. Madhya 20.131-136, 139-142)

The Goal of Bhakti and the Goal of Karma

and Jñāna are not the Same

12.50
teṣāṃ satata-yuktānāṃ bhajatāṃ prīti-pūrvakam
dadāmi buddhi-yogaṃ taṃ yena mām upayānti te

To those who are constantly devoted, serving Me with love, I give the understanding by which they can come to Me. (Bhagavad-gītā 10.10)

12.51

yogasya tapasaś caiva nyāsasya gatayo 'malāḥ
mahar janas tapaḥ satyaṃ bhakti-yogasya mad-gatiḥ

Those who practice mystic yoga, who perform great austerities and accept sannyāsa, may attain the sinless realms of Maharloka, Janaloka, Tapaloka, and Satyaloka, but those who practice bhakti-yoga, devotional service unto Me, attain My abode. (Bhāg. 11.24.14)

12.52

yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ
bhūtāni yānti bhūtejyā yānti mad-yājino 'pi mām

Those who worship the demigods go to the planets of the demigods; those who worship the ancestors go to the ancestors; those who worship ghosts and spirits take birth among such beings, and those who worship Me will live with Me. (Bhagavad-gītā 9.25)

12.53

'mukti, bhukti vāñche yei, kāhān duohāra gati?'
'sthāvara-deha, deva-deha yaiche avasthiti'

"And what is the destination of those who desire liberation and those who desire sense gratification?" Śrī Caitanya Mahāprabhu asked. Rāmānanda Rāya replied, "Those who attempt to merge into the existence of the Supreme Lord will have to accept a body like that of a tree. And those who are overly inclined toward sense gratification will attain the bodies of demigods.'' (Cc. Madhya 8.257)

The Character of Bhakti

12.54
mac-cittā mad-gata-prāṇā bodhayantaḥ parasparam
kathayantaś ca māṃ nityaṃ tuṣyanti ca ramanti ca

The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing, about Me. (Bhagavad-gītā l0.9)

Thus ends the Twelfth Jewel of the Gauḍīya Kaṇṭhahāra, entitled Abhidheya-tattva.

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