TEXT 36
The gradual development of bhakti through the association of genuine sādhus is described in Śrīmad-Bhāgavatam (3.25.25):
satāṁ prasaṅgān mama vīrya-saṁvido
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
taj-joṣaṇād āśv apavarga-vartmani
śraddhā ratir bhaktir anukramiṣyatiIn the association of pure devotees, there are powerful discussions that illuminate My heroic deeds and that are pleasing to both the ears and the heart. By hearing these narrations, one quickly proceeds along the path of the removal of ignorance (avidyā-nivṛtti), which is the sequential development of śraddhā, rati and prema-bhakti.
sādhu-saṅge haya kṛṣṇa-kathā rasāyana
tāhe śraddhā rati bhakti krame uddīpana
BHAJANA-RAHASYA-VṚTTI
By great fortune the living entity wandering throughout material existence may attain that kind of sukṛti which bestows bhakti. When this sukṛti accumulates over many births, it gives rise to faith (śraddhā) in exclusive devotion. When śraddhā arises, the desire to associate with pure devotees and true saints manifests, and by this association one will gradually develop a taste for sādhana and bhajana. When anarthas are removed and this śraddhā becomes pure, it transforms into niṣṭhā, which in turn, when pure, transforms into ruci. The beauty of bhakti makes this ruci very fixed, and thus turns it into āsakti. Gradually this āsakti gains perfection and transforms into bhāva. When bhāva combines with its corresponding components in the right proportion, rasa appears. This is the gradual development leading to the appearance of prema.
TEXT 37
A madhyama-bhakta renders service to the three kinds of Vaiṣṇavas. Upadeśāmṛta (5) states:
kṛṣṇeti yasya giri taṁ manasādriyeta
dīkṣāsti cet praṇatibhiś ca bhajantam īśam
śuśrūṣayā bhajana-vijṣam ananyam anya-
nindādi-śūnya-hṛdam īpsita-saṅga-labdhyāThat person who utters Kṛṣṇa’s name by just once calling out “O Kṛṣṇa!” is a kaniṣṭha-adhikārī, and one should offer him respect within one’s mind. That person who fully understands the principle of dīkṣā, has accepted dīkṣā from a qualified guru and performs bhajana of Bhagavān in accordance with Vaiṣṇava conventions, is a madhyama-adhikārī. One should respect such a devotee, who is endowed with the correct understanding of reality and illusion, by offering obeisances unto him and so forth. That person who properly understands the science of bhajana, as described in Śrīmad-Bhāgavatam and other Vaiṣṇava scriptures, and performs exclusive bhajana of Śrī Kṛṣṇa is a mahā-bhāgavata. Due to his undeviating absorption in Kṛṣṇa, the pure heart of such a devotee is free from faults, such as the tendency to criticise others. He is expert in bhajana, which means he is skilled in the method of remembering Rādhā-Kṛṣṇa’s eternal eightfold daily pastimes through mānasī-sevā, service performed within the mind. Knowing him to be a mahā-bhāgavata whose heart is established in the particular mood of service to Śrī Rādhā-Kṛṣṇa for which one aspires (svajātīya) and who is affectionately disposed towards oneself (susnigdha), one should seek his association, considering it to be topmost. One should honour him by offering prostrated obeisances, making relevant inquiry and rendering service unto him with great love.
akaitave kṛṣṇa-nāma yāra mukhe śuna
manete ādara tāre kara punaḥ punaḥ
bhakti sampradāya labhi’ yei kṛṣṇa bhaje
ādara karaha paḍi’ tāra pada-raje
svīya para-buddhi-śūnya ananya-bhajana
yāṅhāra, tāṅhāra sevā kara anukṣaṇa
BHAJANA-RAHASYA-VṚTTI
Because the mahā-bhāgavatas see everything as related to Kṛṣṇa, they look upon all with equal vision. They are devoted to kṛṣṇa-bhajana like the madhyama-adhikārī, and intent on chanting the holy name like the kaniṣṭha-adhikārī.
The madhyama-adhikārīs have prema for Śrī Kṛṣṇa. They offer appropriate respect to the three levels of devotees (by rendering service, offering obeisances and offering respect mentally). They always endeavour to turn the conditioned living entities towards Kṛṣṇa and they are indifferent towards those who are averse to Kṛṣṇa. However, they do not possess equal vision like the uttama-adhikārī mahā-bhāgavata, and if they deceitfully imitate him they will very quickly fall down.
The kaniṣṭha-adhikārī knows that the name of Śrī Kṛṣṇa is supremely auspicious, and therefore he takes shelter of chanting the holy name. He does not understand, however, that the position of the madhyama-adhikārī is high and that he should strive to reach that level in the future. Sometimes the kaniṣṭha-adhikārī considers himself a guru and consequently falls down. Therefore, by carefully offering appropriate respect to those Vaiṣṇavas who are more advanced than him, he should take shelter of the holy name.
TEXT 38
One should chant the holy name while maintaining one’s life by yukta-vairāgya, the mood of appropriate renunciation. Bhakti-rasāmṛta-sindhu (1.2.125) states:
anāsaktasya viṣayān
yathārham upayuṣjataḥ
nirbandhaḥ kṛṣṇa-sambandhe
yuktaṁ vairāgyam ucyateAppropriate renunciation is to accept objects favourable to one’s service while being detached from that which is unrelated to Kṛṣṇa and attached to that which is related to Kṛṣṇa.
yathāyogya viṣaya bhoga anāsakta haṣā
suyukta-vairāgya bhakti-sambandha kariyā
TEXT 39
Śrīmad-Bhāgavatam (7.11.32) further states:
vṛttyā sva-bhāva-kṛtayā
vartamānaḥ sva-karma-kṛt
hitvā sva-bhāva-jaṁ karma
śanair nirguṇatām iyātOne who maintains his occupational duty (svadharma) by taking shelter of his innate propensity will gradually become detached from these activities and become situated beyond the material modes.
svabhāva-vihita-vṛtti kariyā āśraya
niṣpāpa jīvane kara kṛṣṇa-nāmāśraya
TEXT 40
Śrīmad-Bhāgavatam (11.7.39) also says:
prāṇa-vṛttyaiva santuṣyen
munir naivendriya-priyaiḥ
jṣānaṁ yathā na naśyeta
nāvakīryeta vāṅ-manaḥI have taken a lesson from the way in which the vital force within the body operates, that one should eat and drink only as much as is required to sustain the body. A sādhaka should also eat only what is needed to maintain his life. A sādhaka should not enjoy sense objects merely for his own gratification; otherwise his intelligence will become corrupted, his mind restless and his speech engaged in topics unrelated to Kṛṣṇa.
aprajalpe kara prāṇa-vṛtti aṅgīkāra
indriyera priya-vṛtti nā kara svīkāra
vāg-indriya mano-jṣāna yāhe svāsthya pāya
ei rūpa āhāre yukta-vairāgya nā yāya
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