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Anuvrtti by Srila Bhakti Siddhanta Saraswati Thakur. Remaining indifferent to all the practices, principles, and topics of interest that exist related to the pursuits of jnan
Remaining indifferent to all the practices, principles, and topics of interest that exist related to the pursuits of jnan, karma, and anyabhilas, and engaging exclusively in the practice of devotion is utsaha. ya nisa sarva-bhutanam tasyam jagarti samyami [“Those who have full self-control are awake in that which is night for all beings, and all beings are awake in that which is night for the sages who see.”] “Devotion to the Lord is the soul’s one and only aim of life.” This is nischaya. “Conviction in any of the three paths of jnan, karma, or anyabhilas cannot produce any good; the soul should follow the path of devotion exclusively.” Such firm conception is nischaya. “The three paths of jnan, karma, or anyabhilas make the soul restless. The path of devotion is the only steady path for the pure soul.” Such firm conviction is dhairya. “The path of devotion will never cause anyone any harm.” Such conception is dhairya. ye ’nye ’ravindaksa vimukta-maninas [“O lotus-eyed Lord, those who consider themselves liberated but are devoid of devotion to You have impure intelligence. They ascend to the supreme abode with great difficulty but then fall down from there because they have no regard for Your feet. Your devotees, however, O Lord, who are bound by affection for You, never fall from the path.”] khanda khanda hai’ deha yaya yadi prana [Srila Haridas Thakur: “Even if this body is cut into pieces and I breathe my last, I will never stop chanting the Name of the Lord.”] Understanding that all the duties prescribed for jnanis and karmis are distinct from service to Krishna, remaining indifferent to them, and engaging in the practices of devotion is tat-tat-karma-pravartana. Performing the activities that are appropriate for one’s own stage amongst the three stages of devotees and not making a show of performing the activities meant for a stage different from the one in which one is situated is tat-tat-karma-pravartana. Understanding that jnanis, karmis, and anyabhilasis are all materialistic fools and avoiding their association is sanga-tyaga. Only the association of devotees is desirable. Jnanis and other nondevotees do not honour those who associate with devotees. So, let all one’s efforts to obtain honour from seekers of enjoyment [karmis] and seekers of liberation [jnanis] be gone. One should not maintain any connection with such persons whatsoever. In seekers of liberation, the conditioned ego is predominant, and in their endeavour to overcome their conditioning, they engage in transitory practices. The thirst of seekers of enjoyment is similarly only temporary, and there is no need to even mention the anyabhilasis in this regard. We should avoid these three types of transitory egotists and follow the conduct of the devoted sadhus who always remain in the shelter of the Name. The pursuits of karma, jnan, and anyabhilas are never steps on the path of devotion. jnana-vairagyadi bhaktira kabhu nahe anga [“Knowledge and renunciation are never limbs of devotion.”] These three paths, separate from devotion, are unreal, that is, non-eternal. yasyasti bhaktir bhagavaty akinchana [“All the gods and all virtues reside within those who have unconditional devotion to the Lord. Where are the virtues of non-devotees of the Lord who wander desirously in search of temporary external ends? ”] Thus, only the practice of devotion is sadhu-vrtti, and only following the sadhus is the path of devotion. Enthusiasm for Krishna’s service, conviction in Krishna’s service, steadiness in Krishna’s service, engaging in activities for the purpose of Krishna’s service, avoiding the association of nondevotees of Krishna, and following the devotees of Krishna—devotion develops by engaging in these six practices. Bhajana-lalasa hari he! bhakti-sadachara ei chhaya guna O Lord! Enthusiasm for devotional practice, conviction in devotion, the wealth of perseverance in attaining divine love, engagement in activities that are favourable to devotion, rejection of bad association, proper devotional behaviour—I have never had these six qualities. O Lord! How shall I serve Your feet and give up connection with Maya? garhita achare rahilama maji’ I have remained immersed in condemnable behaviour and never associated with the sadhus. Still, I wear the dress of a sadhu and instruct others. This is a great trick of Maya. e hena dasaya ahaituki krpa In this condition, I will receive only Your unconditional mercy. O Lord! When will I, under the shelter of Sri Guru, humbly call out to You? Verse Four द द ा त ि प ् र त ि ग ृ ह ् ण ा त ि ग ु ह ् य म ा ख ् य ा त ि प ृ छ ् छ ् ह त ि । dadati pratigrhnati guhyam akhyati prchchhati dadati –Giving, pratigrhnati –accepting, guhyam akhyati –speaking confidentially, prchchhati –asking, bhunkte –eating, cha –and bhojayate –feeding— [these are] eva –certainly sad –the six vidham –types laksanam –of characteristics priti –of love. Giving and accepting gifts, |
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